SECT. II. Of considering Jesus in that respect.

We must consider Jesus carrying on this work of salvation in that eternity; it is not enough to study and know him, but according to the measure of knowledge we have attained, we must ponder, and muse, and meditate, and consider of him: now, consideration is an expatiating and enlarging of the mind and heart on this or that subject. Consideration is a fixing of our thoughts, a steadfast bending of our minds to some spiritual matter, till it work in the affections and conversation. We may know, and yet be inconsiderate of that we do know, but when the inten tion of our mind and heart is taken up about some one known object, and other things are not for the present taken notice of, this is consideration. O that, if it were possible, we could so consider Jesus in this first period of eternity, as that for a while at least we could forget all other things! Christians, I beseech you be dead to the world, be insensible of all other things, and look only to Jesus. It is said that men in a frenzy are insensible of what you do to them, because their minds are taken up about that which they apprehend so strongly; and if ever there was any object made known to take up the mind of a spiritual man, it is this, even this: not, but that other objects may be deeply and seriously minded of men; it is reported of one Archimedes, who was a great mathematician, that when the city was taken wherein he was, and the warlike instruments of death clattering about his ears, and all was in a tumult, yet he was so busy about drawing his lines, that he heard no noise, nor did he know that there was any danger; but if such objects as those could take up the intentions of his mind, so as not to regard other things, how much more should this consideration of Christ: If a carnal heart, a man that minds earthly things, be so taken up about them, because they are an object suitable to him; how much more should a gracious heart, that can see into the reality of these things of God and Christ from everlasting, be so taken up with them as to mind nothing else: Come then, O my soul, and set thy consideration on work, as thus:

1. Consider Jesus in his relation to God, how he was the eternal Son of the Father: I know in some respects we have little reason thus to look on Jesus. As we are sinners, and fallen from God, there is no looking on an absolute Deity; alas, that majesty (because perfectly and essentially good) is no other than an enemy to sinners as sinners; so as we are sinners, and fallen from God, there is no looking on the Son of God: I mean on the Son of God, considered in the notion of his own eternal being, as coequal, and co-essential to God the Father: alas! our sin hath offended his justice, which is himself: and what have we to do with that dreadful power, which we have provoked? But considering Jesus as Jesus, which sounds a Saviour to all sinners believing on him; and that this Jesus contains the two natures of Christ, both the Godhead and manhood: now we that have our interests in him, may draw near, and (as we are capable) behold the brightness of his glory, Heb. 1:3. to this purpose the scriptures have discovered to us God the Son, how he is the second person in the Trinity, having the foundation of personal subsistence from the Father alone, of whom by communication of his essence he is begotten from all eternity; "When there were no depths I was brought forth, before the mountains were settled, and before the hills I was brought forth," Prov. 8:24,25. Ante colles generata eram. "Before the mountains I was begotten," as some: or, Ante colles filiata eram, " Before the mountains I was soned his son," as others translate it. Why thus, O my soul, consider Jesus the Son of God, but in this consideration be not too curious, thou

hearest of the generation of the Son, and of the procession of the Holy Ghost, but for the manner how the Father begets the Son, or how the Father and Son do aspire, and send forth the holy Spirit, be not too busy to inquire; thou mayest know a little, and consider a little, but for the depth and main of this great mystery of grace, let the generation of the Son of God be honored with silence. I remember one being too curious, and too inquisitive, "What God was doing on that long evum of eternity before he made the world?" It was answered, "He decreed to make hell for such curious inquisitors." Aug. lib. 1. Confess. ch. 12. Be not therefore too nice in this consideration, keep within bounds of sobriety and humility; and then as thou art able not to be curious to comprehend, the scriptures will discover, that before God made the world in that long, long evum of eternity, he was doing these things!

1. Some things in relation to himself.

2. Some things in relation to his creatures.

1. Some things in relation to himself; and those things were either proper or common to the three persons. 1. The things proper to each of the persons were those internal, incommunicable actions of God, as, 1. To beget; and that belongs only to the Father, who is neither made nor created, nor begotten of any. 2. To be begotten; and that belongs only to the Son, who is of the Father alone, not made, nor created, but begotten. 3. To proceed from both: and that belongs only to the Holy Ghost, who is of the Father, and the Son, neither made, nor created, nor begotten, but proceeding. And these were God's actions in that eternity before all worlds; the Father was begetting God the Son: the Son was begotten of God the Father; the Holy Ghost was proceeding from God the Father and God the Son. But what, were these actions of God ever in action during all that eternity? Yes, as they are called internal actions, so they are permanent: look, as the sun doth always beget his beams, and both sun and beams do send forth the heats: so the Father from all eternity ever did, and now doth, and ever will beget his Son, and both the Father and the Son ever did, and now do, and ever will aspire and breath forth the Holy Ghost. And therefore (Orig. hom. B. in Jerem.) saith well, "Our Jesus is the brightness of God's glory; now the brightness of glory is not once begotten, and then afterwards leaves to be begotten; but as often as the glory riseth from whence the brightness springeth, so often doth the brightness of glory arise," Heb. 1:3. "Before the hills, was I brought forth," Prov. 8:25. Some translate thus, Ante colles generat, and not as others, "generavit me, Before the mountains were settled he begetteth me." Surely the Son of God is ever begetting, and the holy Spirit ever proceeding.

2. The things common to the three persons in that eternity, were those internal actions of God wherein the three persons did communicate; as 1. That one was in another, and possessed one another; the Father remaining with the Son, the Son with the Father, and the Holy Ghost in, and with them both; thus we read of Christ, The Lord possessed me in the beginning of his way, before his works of old, Prov. 8:22. And, “In the beginning was the Word, and the Word was with God," John 1:1. And I am in the Father, and the Father in me," John 14:10. 2. That one glorified another; the Father glorified the Son, and the Son glorified the Father, and the Holy Ghost glorified both the Father and Son; “And now. O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was," John 17:5. 3. That one delighted as another, The Father delighted in the Son, the Son delighted in the

Father, and the Holy Ghost delighted in them both: "Then I was by hìm, as one brought up with him, and I was daily his delight, rejoicing always before him," Prov. 8:30. "I was daily his delight," in the original, delights, intimating, That the Son was variety of delights unto his Father; rejoicing always before him. Christ speaks in terins very quaint and familiar, always rejoicing, q. d. greatly sporting; it is a metaphor or simile taken from little ones, which sport and play before their parents. O see how the Father and Son rejoice in one another's fellowship: nay, see how they spend that long eternity before the creation, in nothing but rejoicing and delights: the Father delights in his Son, and the Son rejoiceth in his Father. Consider, O my soul, thou hast sometimes had a tickling to know, what God was doing before the creation. Why, now be sober, and satisfied with this knowledge, God spent all that time (if I may call it time) in delighting himself in Jesus: why, this was God's work to delight in his Son, and he so delighted in him, that he desired no other pleasure than the company and beholding of him; which accordingly he twice told from heaven, whilst Christ was on carth, saying, "This is my beloved Son in whom I am well pleased." The first sound was at his baptism, Mat. 3:17. and the second at his transfiguration, Mat.

17:5.

2. Some other things God was doing in relation to his creatures: they will fall in at our next consideration; only this by the way, as God and Christ rejoiced in the fruition of one another, without communicating the notice thereof to any creature; so in the next verse we find them rejoicing in the salvation of men; "and my delights were with the sons of men," Prov. 8:31. Amidst thy other considerations, O my soul, think of this; what? That God from all eternity should delight in thy salvation. Why! this consideration sets out to purpose the heart and desire of God to save thy soul. For, 1. Delights arise out of the strongest and choicest desires; men are pleased with many things in which they delight not. 2. God and Christ are mentioned here to delight in this work, and in no other work of theirs, not in angels, not in the world, nor in any thing in it. 3. This their delight is mentioned next to their delighting in each other. 4. This delight was aforehand, whilst God's heart was only in the expectation, and his mind but laying the plot of thy salvation; all these argue how great a matter this was in God's esteem, and how much his heart was in it, even from everlasting. O let all these fall into thy consideration!

2. Consider Jesus merely in his relation to us: consider him in that great transaction betwixt God and him for our salvation: and that we may settle our thoughts, and dwell here,—

1. Consider the project. The great God having entertained thoughts within himself, to communicate himself out of his aloneness everlasting, he lays this plot, that all he would do in that respect, it should be "to the praise of the glory of his grace." Eph. 1:6. Omy soul, consider, medi. tate and muse on this plot of the Almighty; it is contained by the apostle in a very few words, do thou weigh them all; here is, 1. The Praise. 2. The glory. 3. Of his grace. 1. Praise is a setting forth of this or that, by word, or deed, or gesture; it contains in it a reverent respect, an high esteem, a strong admiration. 2. Glory is the glorious being, or essence of God, the glory of God in himself: sometimes we read of the "glory of his power," 2 Thess. 1:9. that is, his glorious essence, which is most powerful; and sometimes of the "glory of his majesty," Isa. 2:21. that is, his glorious essence, which is most majestical; and sometimes of the "glory of his grace," Eph. 1:6. that is, his glorious essence, which is most gra

cious and merciful. But, 3. Why the glory of his grace? Mercy and grace meet both in love, only they differ thus, mercy is love as it helps the miserable, and grace is love as it gives good things freely without desert: here then is the great design, which God from everlasting carried on, that the glorious essence of his free love, free grace should be especially manifested to his saints, that so they might admire it, esteem it, honor it, and sound forth the praise of it. All the other designs of God were but subservient unto this. Some reckon up three great designs of the Almighty in communicating himself: as, 1. The glory of his saints. 2. The glory of Christ. 3. The glory of himself, and especially the glory of his grace. 1. That the saints should be glorious, and to that purpose he made heaven and earth, and he makes them lord of all, " All things are yours," 1 Cor. 3.21.23. 2. That Christ should be glorious, and to that purpose he makes the saints, and gives them to Christ, "All things are yours, and you are Christ's." And certainly, saith the apostle, at the last day, 2 Thess. 1: 10. "Christ shall come to be glorified in his saints, and to be admired in all them that believe." 3. That God himself should be glorified: "he made all things for himself,"-Prov. 16:4. "Bring my sons from far, and my daughters from the ends of the earth, even every one that is called by my name, for I have created him for my glory," Isa. 43:6,7. Now this is the high design of God, to which all the rest are subservient: mark the steps, "All things are yours, and you are Christ's, and Christ is God's," i. e. For God, and for his glory: the two former designs are to which, but not for which God worketh: he that buildeth an house, that he may lay a sure foundation, and that he may raise the frame, he gives it the due filling which belongs to it; but these are not his proper ends, his main design; but that he may have an house for his habitation: so God works many things to our glory, and that in us Christ may be glorious; but the proper end, that high design which he hath in all, it is his own glory. And yet, O my soul, consider a little further, the plot of our salvation, of the saints' glory, and of Christ's glory, as it aims at the glory of God, so especially at the glory of his grace: as if we see that one do this, or that in wisdom, it is the glory of his wisdom: if he do it in strength or power, it is the glory of his power: if he do it out of grace, it is to the glory of his grace; so God designing the salvation of our souls out of his mere grace, favor, love, he must needs intend to have his grace notified in us, and to have it (being known) accordingly admired, and praised and honored by us; not but that God must be glorified in his wisdom, power, justice, holiness, and his other attributes; ay, but especially in this, it is the grace of God in which he most delighteth; even as virtuous kings affect, above all their other virtues, to be had in honor for their clemency and bounty: so it is with our God, the King of kings, and Lord of lords; all he doeth is to this end, that his grace may be manifested to his greater glory. And to this end is the glory of Christ, and the glory of Christians referred. Why, Lord, that this should be thy plot, To save my soul, that my soul should praise the glory of thy grace? That thy grace should before all worlds think on me for good? Oh how should I but think on thee, and thy free grace! how should I but admire it, adore it, praise it, exalt it above sun, moon and stars! how should I but cry out with the apostle, "Oh the depth of the riches of thy grace! for of him, and through him, and to him are all things, to whom be glory for ever, Amen." Rom. 11:36.

2. Consider the counsels of God about thy salvation; "he worketh all things after the counsel of his own will," Eph. 1:11. And with him is counsel, and with him is understanding. This counsel (as we have dis

covered) was primarily about that reconciliation of the riches of his grace, and the glory of his justice. Consider this, O my soul, thy sin put all the attributes of God to a kind of conflict; hereupon was that great and mighty counsel, how God should make way for his love and goodness, and yet satisfy his truth, and justice! at last the wisdom of God found out that glorious and wonderful expedient, the Lord Jesus Christ: is not this the meaning of the apostle? "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins." Rom. 3:25. Ponder and weigh these words; God sets not forth Christ to be a propitiation to declare only his mercy in the forgiveness of sins: How! is there any thing but mercy in the forgiveness of sins? Yes, there is something else, there is righteousness also: and therefore he hath set forth Christ to be a propitiation, that he might "declare his righteousness;" nay, see it repeated, verse 26. "To declare, I say, his righteousness, that he might be just, and the justifier of him which believeth in Jesus:" not that he might be merciful, but that he might be just in justifying him that believeth in Jesus. This text Luther had a great deal ado to understand; and he prayed much before he could get the right meaning of it.

This is the great mystery of the gospel; no wonder if a poor man could not reach it: this is that which set the infinite wisdom of God on work from all eternity, how to find a way to save sinners, and to be infinitely righteous notwithstanding.-Nay, yet, O my soul, consider a little further: not only is the mercy of God in this way glorified, but the glory of his justice is as much, yea, more than if the sinner were eternally damned:-It is made good thus,

1. When God appointed a surety, his Son; and charged our debts upon him to satisfy his justice; in that God would not spare his Son the least farthing, token, I mean not the least degree of punishment; hereby the Lord shows a stronger love to justice, than if he had damned ten thousand thousand creatures. Suppose a malefactor comes before a judge, the judge will not spare the malefactor, but commands satisfaction to the law; this shows that the judge loves justice, but if the judge's own son be a delinquent, and it appears before all the country that the judge will not spare him; the judge now doth more honor justice in this than in condemning a thousand others; so when the Lord shall cast many thousands into hell, there to be tormented for ever, and ever, and ever, this shows that God loves justice, but when his own Son shall take our sins upon him, and God will not spare him; (that is the very word in scripture, "He spared not his own Son," Rom. 8:32.) this, surely this declares God's love to righteousness more than if all the world would be damned.

2. Suppose the sinner that is reconciled had been damned, then the justice of God had been but in satisfying, and never had been fully satisfied: but in that way that God hath found out to save a sinner, his justice is not only satisfying, but it comes fully to be satisfied, to have enough. As, for instance, suppose a man to be a creditor to one, who owes him 100,000l. This man is poor, and the utmost he can pay is but a penny a day; suppose the creditor should lay him in the jail until he had paid the uttermost farthing, it is true he would be receiving day after day, but he would never be paid so long as the debtor lives; now if another rich man should come and lay down 100,0007. at once, the creditor is presently satisfied. Why here is the difference betwixt God satisfying his justice upon sinners and upon Jesus Christ; God comes upon the sinner and requires the debt of punishment, because he did not pay the debt of obedience: God casts him into prison and the utmost he can pay is but (as it