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dent, from the whole tenor of Scripture doctrine on that head, that a main character of sincere faith is, a transcendent esteem and complacency of soul in Christ's mediation, as a most amiable manifestation of the glory and grace of God in the salvation of sinners. As this is a point of considerable, of very great importance, it is proper to hint at some of the proofs of it. It may be proved from the scripture account of the ends of faith itself, and its principal objects, as also the chief cause and chief actings of it. When the apostle Paul speaks to the Ephesians, of God's gracious purposes concerning the salvation of sinners by his Son, and of that faith which is the great means of salvation, he teaches that the end of these things is, that we may be to the praise of the glory of God by trusting in Christ, Eph i. 12.; particularly, that we may be to the praise of the glory of his grace, or that he may shew forth, and consequently that we may acknowledge, the exceeding riches of his grace in his kindness in Christ. The same apostle speaks of the work of faith wrought with power, and says that the end of it is, that the name of the Lord Christ may be glorified in us.

There are several scriptures wherein the apostles describe the superlative esteem which they had themselves of Christ's mediation. It is evident that such scriptures ought not to be considered as containing merely descriptions of their faith and love, but also as containing patterns of ours. Paul tells us he was determined to know nothing else but Christ and him crucified, that he gloried in nothing else, and that he counted all things else loss Though other sincere Christians come far short of this apostle, yet all are under the same obligations in the main, to honour the mediation of Christ with their whole hearts. Accordingly, we are told in general, that to them who believe he is precious, or, as the word so rendered im

ports, honourable; that to them he is the power and wisdom of God, and that in glorying they glory only in the Lord, 1 Pet. ii. 7. 1 Cor. i. 31.

Some

These, and the like scriptures, shew the necessity of a transcendent esteem of the mediation of Christ, as a bright display of God's glory in our salvation. This may be farther confirmed and explained from some of the principal scripture commendations of it. Unless these commendations or declarations of its excellency, make, in some measure, a due impression on our hearts, we neglect a main part and main design of the gospel. scriptures commend the work of redemption as a transcendent manifestation of the divine perfections in general. It is of that blessed work the apostle is writing to the Colossians, when he speaks of the glory of that mystery which was manifested to them, and which he says was Christ in them the hope of glory. Other scriptures make particular mention of several divine perfections shining in that divine work with peculiar lustre; such as divine justice, power and wisdom, but especially mysterious love, mercy and condescension to sinners. Thus we are taught, that by the propitiation in Christ's blood, God declares his righteousness in the remission of sins, that he may be just, and the justifier of him who believeth in Jesus; that to them who are called (as in the scripture above mentioned) Christ is the power and wisdom of God; that herein is love, herein is the love of God manifested; in this God commends his love, and shews forth the exceeding riches of his grace, his rich mercy and great love wherewith he loved us, even love, whose height, depth, length and breadth, surpass our knowledge.

It is evident, that our esteem of Christ's mediation should be in some measure suitable to the gospel declarations of its excellency. This is plainly implied in the scripture account of the cause of

faith, and of its chief actings and influence. When God, the author of faith, shines into the heart, we are told that he gives the knowledge of his glory in the face of Jesus Christ, 2 Cor. iv. 4. We are

more particularly directed to seek God's Spirit to strengthen us in the inner man, that we may know the love of Christ, Eph. iii. 18, 19. As to the chief actings and influence of faith, a life of faith working by love, is described by beholding the glory of the Lord, so as to be changed into the same image as by the Spirit of the Lord, 2 Cor. iii. 18. These words are meant of that glory of the Lord which is more clearly revealed under the New Testament; that is to say, the glory of the Lord in redemption.*****

The scriptures which explain the nature of holiness, and the work of the Holy Ghost, shew, that divine love is the chief part of the divine image. To love God with all our heart and soul, is to obey the first and great commandment of his law. And therefore, when it is said that the end of the commandment is love out of a pure heart, and a good conscience, and faith unfeigned, 1 Tim. i. 5. though love to our neighbours is by no means to be excluded, it is to the love of God that this is chiefly applicable. Yet it is certain, that men void of divine love may impose upon themselves by various resemblances of that holy disposition of soul. Without love to God with the whole heart, men may have some delight in devout contemplation of him, some desires after his favour and approbation, with various hopes and fears, joys and sorrows, which result from such desires.

That without sincere love to God, men may have some delight in contemplating him, is evident from this, that besides a principle of love, there are other affections from which some such delight may naturally proceed; and particularly, it is obvious, that where God is not the object of men's love, he

may be the object of their admiration. The prophet Isaiah speaks of some very bad men, who he says had some sort of delight in approaching to God, that is, in worshipping him. His words are, "They seek me daily, and delight to know my ways, as a nation that did righteousness, they delight in approaching to God," Isa. lviii. 2. It is said of Ezekiel's hearers, that "with their mouth they shewed much love, but their heart went after their covetousness." It is added, "And lo thou art unto them as a very lovely song, of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, but they do them not," Ezek. xxxiii. 31, 32. It was observed before, that in the parable of the sower, they who are compared to the stony ground, are not only said to receive the gospel, but to receive it with joy. Joy in receiving the gospel, which contains so many motives to divine love, bears a resemblance to that holy affection. Many of Christ's hearers are said to have been astonished at his doctrine, while they were far from complying with the design of it. It is probable their astonishment was not without some sort of pleasure and delight. No doubt, the discourses both of our Saviour and of the prophet Ezekiel, contained powerful motives to divine love. But they did not produce that important effect on the people above mentioned, though they produced some delight of another kind. As to Ezekiel's hearers, the comparison made use of it to illustrate these men's attendance on religious exercises, seems to import, that they took some pleasure in them, only as a sort of agreeable amusement for a time. He was to them as a very lovely song. But while the prophet's discourse only affected their imagination, covetousness had the possession of their hearts.

In considering the delight which men may have in some contemplations of God without sincere

love to him, it is proper to take a view of the sources of such delight. The natural love of knowledge, which, though of a good tendency, may be separated from the love of God, and abused to many had purposes, may produce manifold pleasure both in the contemplation of God and his works. The distinguishing faculties of rational creatures, make them capable of various considerable enjoyments, in contemplating things wonderful and extraordinary; in contemplating whatever has in it admirable order and symmetry, or manifold evidence of deep contrivance, and in a special manner, in viewing the connection between causes and their effects. People of all sorts seem capable, though not equally, of such enjoyment. As all these, and the like causes of pleasure in contemplation, admit of great variety of degrees, so the highest degree of them is to be found in contemplating the works and attributes of God.

Some have observed, that even the atheistical epicurean poet, sometimes discovers a sort of transport in contemplating the divine works, while he did not acknowledge divine wisdom. It is no wonder that the contemplation of God's works, when joined with the acknowledgment of his perfections, should afford a considerable additional pleasure. It is an effect of God's goodness, that as we were at first created capable of such enjoyments, our apostasy has not wholly deprived us of them. They have a manifold good tendency. They tend to make a reasonable soul bethink itself what it is capable of, and what its noble faculties were designed for. But notwithstanding of all this, seeing they are enjoyments of which very bad men may really have some taste, they are attainments very different from divine love, and the enjoyments. which have a connection with it. The characters which distinguish these different attainments from one another, will be considered afterwards.

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