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meet together, and receive lustre and glory one from another. His greatness is rendered lovely by his goodness. The greater any one is without goodness, so much the greater evil; but when infinite goodness is joined with greatness, it renders it a glorious and adorable greatness. So, on the other hand, his infinite goodness receives lustre from his greatness. He that is of great understanding and ability, and is withal of a good and excellent disposition, is deservedly more esteemed than a lower and lesser being, with the same kind inclination and good will. Indeed goodness is excellent in whatever subject it be found; it is beauty and excellency itself, and renders all excellent that are possessed of it; and yet more excellent when joined with greatness. The very same excellent qualities of gold render the body in which they are inherent more precious, and of greater value, when joined with greater than when with lesser dimensions. And how glorious is the sight, to see him who is the great Creator and supreme Lord of ven and earth, full of condescension, tender pity and mercy, towards the mean and unworthy! His almighty power, and infinite majesty and self-sufficiency, render his exceeding love and grace ihe more surprising. And how do his condescension and compassion endear his majesty, power and dominion, and render those attributes pleasant, that would otherwise be only terrible! Would you not desire that your friend, though great and honourable, should be of such condescension and grace, and so to have the way opened to free access to him, that his exaltation above you might not hinder your free enjoyment of his friendship ?-And would you choose not only that the infinite greatness and majesty of your friend should be, as it were, mollified and sweetened with condescension and grace; but would you also desire to have your friend brought nearer to you? Would you choose a friend far above you, and yet as it were upon a level with you too? Though it be taking with men to have a ncar and dear friend of superior dignity, yet there is also an inclination in them to have their friend a sharer with thern in circumstances. Thus is Christ. Though he be the great God, yet he has, as it were, brought himself down to be upon a level with you, so as to become man as you are, that he might not only be your Lord, but your brother, and that he might be the more fit to be a companion for such a worm of the dust. This is one end of Christ's taking upon him man's nature, that his people might be under advantages for a more familiar converse with him, than the infinite distance of the divine nature would allow of. And upon this account the church longed for Christ's incarnation, Cant. viii. 1. “O that thou wert my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea I should not be despised.” One design of God in the gospel, is to bring us to make God the object of our undivided respect, that he may engross our regard every way, that whatever natural inclination there is in our souls, he may be the centre of it; that God may be all in all. But there is an inclination in the creature, not only to the adoration of a Lord and Sovereign, but to complacence in some one as a friend, to love and delight in some one that may be conversed with as a companion. And virtue and holiness do not destroy or weaken this inclination of our nature. But so hath God contrived in the affair of our redemption, that a divine person may be the object even of this inclination of our nature. And in order hereto, such an one is come down to us, and bas taken our nature, and is become one of us, and calls himself our friend, brother, and companion. Psalm cxxii. 8. “For my brethren and companions' sake, will I now say, Peace be within thee."
But is it not enough in order to invite and encourage you to free access to a friend so great and high, that he is one of infinite condescending grace, and also has taken your own nature, and is become man? But would you, further to embolden and win you, have him a man of wonderful meekness and humility ? Why, such an one is Christ ! He is not only become man for you, but far the meekest and most humble of all men, the greatest instance of these sweet virtues that ever was, or will be. And besides these, he has all other human excellencies in the highest perfection. These, indeed, are no proper addition to his divine excellencies. Christ has no more excellency in his person, since his incarnation, than he had before; for divine excellency is infinite, and cannot be added to. Yet his human excellencies are additional manifestations of bis glory and excellency to us, and are additional recommendations of him to our esteem and love, who are of finite comprehension. Though his human excellencies are but communications and reflections of his divine; and though this light, as reflected, falls infinitely short of the divine fountain of light in its immediate glory; yet the reflection shines not without its proper advantages, as presented to our view and affection. The glory of Christ in the qualifications of his human nature, appears to us in excellencies that are of our own kind, and are exercised in our own way and manner; and so, in some respects, are peculiarly fitted to invite our acquaintance and draw our affection. The glory of Christ as it appears in his divinity, though far brighter, more dazzles our eyes, and exceeds the strength of our sight or our comprehension : But as it shines in the human excellencies of Christ, it is brought more to a level with our conceptions, and suitableness to our nature and manner, yet retaining a semblance of the same divine beauty, and a savour of the same divine sweetness. But as both divine and human excellencies meet together in
Christ, they set off and recommend each other to us. It tends to endear the divine majesty and holiness of Christ to us,
that these are attributes of one in our nature, one of us, who is become our brother, and is the meekest and humblest of men. It encourages us to look upon these divine perfections, however high and great ; since we have some near concern in, and liberty freely to enjoy them. And on the other hand, how much more glorious and surprising do the meekness, the bumility, obedience, resignation, and other human excellencies of Christ appear, when we consider that they are in so great a person, as the eternal Son of God, the Lord of heaven and earth!
By your choosing Christ for your friend and portion, you will obtain these two infinite benefits.
1. Christ will give himself to you, with all those various excellencies that meet in him, to your full and everlasting enjoyment. He will ever after treat you as bis dear friend, and you shall ere long be where he is, and shall behold his glory, and dwell with him, in most free and intimate communion and enjoyment.
When the saints get to heaven, they shall not merely see Christ, and have to do with him as subjects and servants with a glorious and gracious Lord and Sovereign, but Christ will entertain them as friends and brethren. This we may learn from the manner of Christ's conversing with his disciples here on earth : Though he was their sovereign Lord, and did not refuse, but required, their supreme respect and adoration, yet he did not treat them as earthly sovereigns are wont to do their subjects. He did not keep them at an awful distance; but all along conversed with them with the most friendly familiarity, as a father amongst a company of children, yea, as with brethren. So he did with the twelve, and so he did with Mary, Martha, and Lazarus. He told his disciples, that he did not call them servants, but friends ;, and we read of one of them that leaned on his bosom: And doubtless he will not treat his disciples with less freedom and endearment in heaven. He will not keep them at a greater distance for his being in a state of exaltation ; but he will rather take them into a state of exalta. tion with him. This will be the improvement Christ will make of his own glory, to make his beloved friends partakers with bim, to glorify them in his glory, as he says to his Father, John xvii. 22, 23. And the glory which thou hast given me, have I given them, that they may be one, even as we are one; Į in them,” &c. We are to consider, that though Christ is greatly exalted, yet he is exalted, not as a private person for himself only, but as his people's head ; he is exalted in their name, and upon their account, as the first-fruits, and as representing the whole harvest. He is not exalted that he may be at a greater distance from them, but that they may be exalted with him. The exaltation and honour of the head is not to make a greater distance between the head and the members ; but the members have the same relation and union with the head they had before, and are honoured with the head; and instead of the distance being greater, the union shall be nearer and more perfect. When believers get to heaven, Christ will conform them to himself; as he is set down in his Father's throne, so they shall sit down with him on his throne, and sball in their measure be made like him.
When Christ was going to heaven, he comforted his disciples with the thought, that after a while he would come again and take them to himself, that they might be with him. And we are not to suppose, that when the disciples got to heaven, they found him keeping a greater distance than he used to do. No, doubtless, he embraced them as friends, and welcomed them to his and their Father's house, and to his and their glory. They who had been his friends in this world, who had been together with him here, and had together partaken of sorrows and troubles, are now welcomed by him to rest, and to partake of glory with him. He took them and led them into his chambers, and shewed them all his glory; as he prayed, John xvii. 13. “ That my joy may be fulfilled in themselves ;” and set them down with bim at his table in his kingdom, and made them partake with him of his dainties, according to his promise, Luke xxii. 30; and led them into his banquetting house, and made them to drink new wine with him in the kingdom of his heavenly Father; as he foretold them when he instituted the Lord's supper; Matt. xxvi. 29.
Yea, the saints' conversation with Christ in heaven shall not only be as intimate, and their access to him as free, as of the disciples on earth, but in many respects much more so; for in heaven that vital union shall be perfect, which is exceeding imperfect here. While the saints are in this world, there are great remains of sin and darkness, to separate or disunite them from Christ, which shall then all be removed. This is not a time for that full acquaintance, and those glorious manifestations of love, which Christ designs for his people hereafter; which seems to be signified by his speech to Mary Magdalene, when ready to embrace him, when she met him after his resurrection; John xx. 17. “ Jesus saith unto her, Touch me not; for I am not yet ascended to my Father."
When the saints shall see Christ's glory and exaltation in heaven, it will indeed possess their hearts with the greater admiration and adoring respect, but will not awe them into any separation, but will serve only to heighten their surprise and joy, when they find Christ condescending to admit them to such intimate access, and so freely and fully communicating himself to them. So that if we choose Christ for our friend and portion, we shall bereafter be so received to him, that there shall be nothing to hinder the fullest enjoyment of him, to the satisfying the utmost cravings of our souls. We may take our full swing at gratifying our spiritual appetite after these holy pleasures. Christ will then say, as in Cant. v. 1. “ Eat, o friends, drink, yea, drink abundantly, O beloved.” And this shall be our entertainment to all eternity! There shall never be any end of this happiness, or any thing to interrupt our enjoyment of it, or in the least to molest us in it!
2. By your being united to Christ, you will have a more glorious union with, and enjoyment of God the Father, than otherwise could be. For hereby the saints' relation to God becomes much nearer; they are the children of God in a higher manner than otherwise could be. For, being members of God's own Son, they are in a sort partakers of his relation to the Father: they are not only sons of God by regeneration, but by a kind of communion in the sonship of the eternal Son. This seems to be intended, Gal. iv. 4, 5, 6. “God sent forth bis Son, made of a woman, made under the law, to redeem them that are under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” The church is the daughter of God, not only as he hath begotten her by his word and Spirit, but as she is the spouse of his eternal Son.
So we being members of the Son, are partakers in our measure of the Father's love to the Son, and complacence in him. John xvii. 23. “I in them, and thou in me,- Thou hast loved them as thou hast loved me.” And verse 26. 66 That the love wherewith thou hast loved me may be in them." And chap. xvi. 27. “ The Father himself loveth you, because ye have loved me, and have believed that I came out from God.” So we shall, according to our capacities, be partakers of the Son's enjoyment of God, and have his joy fulfilled in ourselves, John xvii. 13. And by this means we shall come to an immensely higher, more intimate, and full enjoyment of God, than otherwise could have been. For there is doubtless an infinite intimacy between the Father and the Son; which is expressed by his being in the bosom of the Father. And saints being in him, shall, in their measure and manner, partake with him in it, and of the blessedness of it.
And thus is the affair of our redemption ordered, that thereby we are brought to an immensely more exalted kind of union with God, and enjoyment of him, both the Father and the Son, than otherwise could have been. For Christ being united to the human nature, we have advantage for a