That which shall, at last, perfectly effect our utmost conformity to God, and, therein, our eternal blessedness — is vision, or sight. " We shall be like him, for we shall see him as he is : " 1 John iii. 2. Here faith begins what sight shall perfect hereafter. But yet " we walk by faith, and not by sight : " 2 Cor. v. 7. And altliough the life of faith and vision differ in degrees — or, as some think, in kind — yet have they both the same object, and the same operations, and there is a gi'eat cognation between them. The object of vision is the whole mystery of the divine existence and will ; and its operation is a perfect conformity unto God — a likeness unto him — wherein our blessedness shall consist. Faith hath the same object, and the same operations in its degree and measure. The great and incomprehen- sible mysteries of the Divine Being — of the will and wisdom of God — are its proper objects; and its operation, with respect unto us, is conformity and likeness unto him. And this it doth, in a peculiar manner, in the contemplation of the glory of God in the face of Jesus Christ ; and herein we have our nearest approaches unto the life of vision, and the effects of it. For therein, " beholding the glory of God in the face of Jesus Christ, we are changed into the same image, from glory to glory;" which, perfectly to consummate, is the effect
52 THE PERSON OF CHRIST.
of sight in glory. The exercise of faith herein doth more raise and perfect the mmd — more dispose it unto holy, heavenly frames and affections — than any other duty whatever.
To be nigh unto God, and to be like unto him, are the same. To be always with him, and perfectly like him, according to the capacity of our nature, is to be eternally blessed. To live by faith in the contemplation of the glory of God in Christ, is that initiation into both, whereof we are capable in this world. The endeavours of some to contemplate and report the glory of God in nature — in the works of creation and providence — in the things of the greater and the lesser world — do deserve their just commendation; and it is that which the Scripture in sundry places calls us unto. But for any there to abide, there to bound their designs — when they have a much more noble and glorious object for their meditations, viz., the glory of God in Christ — is both to despise the wisdom of God in that revelation of himself, and to come short of that transforming efficacy of faith in the contemplation hereof, whereby we are made like unto God. For hereunto alone doth it belong, and not unto any natural knowledge, nor to any knowledge of the most secret recesses of nature.
I shall only say, that those who are inconversant with these objects of faith — whose minds are not delighted in the admiration of, and acquiescency in, things incomprehensible, such as is this constitution of the person of Christ — who would reduce all things to the measure of their own understandings, or else wilfully live in the neglect of what they cannot comprehend — do not much prepare themselves for that vision of these things in glory, wherein our blessedness doth consist.
Moreover, this constitution of the person of Christ being the most admirable and ineffable effect of divine wisdom, grace, and power, it is that alone which can bear the weight of the whole super- structure of the mystery of godliness — that whereinto the whole sanctification and salvation of the church is resolved — wherein alone faith can find rest and peace. " Other foundation can no man lay than that is laid, which is Jesus Christ : " 1 Cor. iii. 11. Rest and peace with God is that which we seek after. " What shall we do to be saved ? " In this inquiry, the acts of the mediatory office of Christ are, in the Gospel, first presented unto us — especially his oblation and intercession. Through them is he able to save unto the uttennost those that come to God by him. But there were oblations for sin, and intercessions for sinners, under the Old Testament ; yet of them all doth the apostle affirm, that they could not make them perfect that came unto God by thera, noi take away conscience condemning for sin : Heb. x. 1-4. Where-
PRACTICAL EFFECT OF FAITH IN CHRIST's TERSON. 53
fore, it is not these tilings in themselves that can give us rest and peace, but their relation unto the person of Cluist. The oblation and intercession of any other would not have saved us. Hence, for the security of our faith, we are minded that " God redeemed the church Avith his own blood:" Acts xx. 28. He did so who was God, as he was manifested in the flesh. His blood alone could purge our consciences from dead works, who did offer himself unto God, through the eternal Spirit : Heb. ix. 14. And when the apostle — for our rehef against the guilt of sin — calleth us unto the con- sideration of intercession and propitiation, he mindeth us peculiarly of his person by whom they are performed, 1 John ii. ] , 2 : "If any man sin, we have an advocate with the Father, Jesus Christ the righteous : and he is the propitiation for our sins." And we may briefly consider the order of these things.