But we must return to manifest in particular hoAV all these counsels of God were laid in the person of Christ — to which end the things ensuing may be distinctly considered.
DIVINE COUNSELS LAID IN CHRIST's PERSON. 61
1. God made all things, in the beginning, good, exceeding good. The whole of his work was disposed into a perfect harmony, beauty, and order, suited unto that manifestation of his own gloiy which he designed therein. And as all things had their own individual existence, and operations suited unto their being, and capable of an end, a rest, or a blessedness, congTuous unto their natures and operations — so, in the various respects which they had each to other, in their mutual supplies, assistances, and co-operation, they all tended unto that ultimate end — his eternal glory. For as, in their beings and existence, they were effects of infinite poAver — so were their mutual respects and ends disposed in infinite wisdom. Thereon were the eternal power and wisdom of God glorified in them ; the one in their production, the other in their disposal into their order and harmony. Man was a creature that God made, that by him he might receive the glory that he aimed at in and by the whole inanimate creation — both that below, which was for his use, and that above, which was for his contemplation. This was the end of our nature in its original constitution. Thereunto are we again restored in Christ : James i. 18 ; Ps. civ. 24, cxxxvi. 5 ; Rom. i. 20.
2. God was pleased to permit the entrance of sin, both in heaven above and in earth beneath, whereby this whole order and harmony was disturbed. There are yet characters of divine power, wisdom, and goodness, remaining on the works of creation, and inseparable from their beings. But the primitive glory that was to redound unto God by them — especially as unto all things here below — was from the obedience of man, unto whom they were put in subjection. Their good estate depended on their subordination unto him in a way of natural use, as his did on God in the way of moral obedience : Gen. L 26, 28 ; Ps. viii. 6-8. Man, as was said, is a creature which God made, that by him he might receive the glory that he aimed at in and by the whole inanimate creation. This was the end of our nature in its orimnal constitution. Thereunto are we again restored in Christ : James i. 18. But the entrance of sin cast all this order into confusion, and brought the curse on all things here below. Hereby were they deprived of that estate wherein they were declared exceeding good, and cast into that of vanity — under the burden whereof they groan, and will do so to the end: Gen. iii. 17, 18; Rom. viii. 20, 21. And these things we must again consider afterward.
S. Divine wisdom was no way surprised with this disaster. God had, from all eternity, laid in provisions of counsels for the recovery of all things into a better and more permanent estate than what was lost by sin. This is the ava^j/yg/g, the ccTroxaraeraeic rrdvruv. the revivification, the restitution of all things, Acts iii. 19, 21 ; the
62 THE PERSON OF CHRIST.
dmxifaXaicijffig, or the gathering all things m heaven and earth into a new head in Christ Jesus : Eph. i. 10. For although, it may be, there is more of curiosity than of edification in a scrupulous inquiry into the method or order of God's eternal decrees or counsels, and the disposal of them into a subserviency one unto another ; yet this is necessary from the infinite wisdom, prescience, and immutability of God — that he is surprised with nothing, that he is 23ut unto no new counsels, by any events in the works of creation. All things were disposed by him into those ways and methods — and that from eternity — which conduce unto, and certainly issue in, that glory which is ultimately intended. For as we are careful to state the eternal decrees of God, and the actual operations of his provi- dence, so as that the liberty of the will of man, as the next cause of all his moral actions, be not infringed thereby — so ought we to be careful not to ascribe such a sacrilegious liberty unto the wills of any creatures, as that God should be surprised, imposed on, or changed by any of their actings whatever. For " known unto him are all his works from the foundation of the world," and with him there is neither " variableness nor shadow of turning."
4. There were, therefore, eternal counsels of God, whereby he dis- posed all things into a new order, unto his own glory, in the sancti- fication and salvation of the church. And of them two things may be considered : (1.) Their original ; (2.) The design of their accom- plishment.
(1.) Their first spring or original was in the divine will and wisdom alone, without respect unto any external moving cause. No reason can be given, no cause be assigned, of these counsels, but the will of God alone. Hence are they called or described, by — the " good plea- sure which he purposed in himself;" (Eph. i. 9 ;) "the purpose of him who worketh all thino^s according to the counsel of his own will :" verse 11. " Who hath known the mind of the Lord? or who hath been his counsellor ? or who hath first given unto him, and it shall be recompensed unto him again ? For of him, and through him, and to him, are all things:" Eom. xi. 84-36. The incarnation of Christ, and his mediation thereon, were not the procuring cause of these eternal counsels of God, but the effects of them, as the Scrip- ture constantly declares. But, (2.) The design of their accomphsh- ment was laid in the person of the Son alone. As he was the essen- tial wisdom of God, all things were at first created by him. But upon a prospect of the ruin of all by sin, God would in and by him — as he was fore-ordained to be incarnate — restore all things. The whole counsel of God unto this end centred in him alone. Hence their foundation is rightly said to be laid in him, and is declared so to be by the apostle : Eph. i. 4. For the spring of the sanctification