but that he hath been a-reconciling us to himself, and that in Christ, as having the first, and chief, and main hand in the work, as well as being the person to whom reconciliation is made.

God the Father was not as other parties injured, that use to carry themselves as mere passives in an agreement when it is to be wrought; who, though they are at length brought to it, yet they will not seem to condescend to have any hand in it, or to be the first movers or the seekers of it. But God the Father carried himself otherwise in the reconciling of us; he is active in it, he moves it and sets it on foot, and useth his interest in his Son for the effecting of it. In general he is said especially to do two things. First, He it is that draws the platform of all the works that the other two persons do put their hand to effect. Christ says, that he himself doth nothing but what he sees the Father first do; John v. 19, Then answered Jesus, and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.' So that he, the Father, is the great plotter and contriver, that draws the draught; for it is added, he shews all to the Son: ver. 20, For the Father loveth the Son, and sheweth him all things that himself doeth and he will shew him greater works than these, that ye may marvel.' As David the father drew, and gave Solomon the son, the pattern of the temple which he was to build, so God gave Christ the platform of reconciliation, of the temple his church, when he would have it built. The platform is especially attributed to him, the effecting of it to the Son; and therefore Christ calls them the works which the Father hath given him to finish: John v. 36, But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.'

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And, secondly, he not only draws the platform of them, how he would have them done, but the first purpose and resolution to have them done, that is attributed to him also. Therefore Christ resolves all into his Father's will; Even so, Father: it seemed good in thy sight,' Mat. xi. 26. And so this mystery and draft of reconciliation is called the mystery of his will ;' Eph. i. 9, Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself.' The mystery, because he draws the plat; and of his will, because he resolves thus and thus to have it done; who is said, ver. 11, to work all things according to the counsel of his will.' His counsel draws the draught, and his will resolves thus to have it done; and all this is there especially attributed to the Father.

Obs. 3. That he is not only made to have the first hand in it, but a universal hand in it also. All things are of God, who hath reconciled us to himself.' And all things in the business of salvation and reconciliation are from him; that, as it is said of Christ in the matter of creation, that all things were made by him; and without him nothing was made,' &c., John i. 3, so Christ says, that he can do nothing, but what the Father first doeth,' John v. 19.

So as we find, that all in the matter of reconciliation is attributed both to Christ, and also to God the Father, which makes it indeed a great mystery, that all should be attributed to both; so that we are beholden to both for all.

Christ is said to be all in all' unto us, Col. iii. 11; and yet all that he s to us, he is to us of the Father. 1 Cor. i. 30, But of him are ye in

Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.'

As, first, all blessings and benefits we have by Christ are of the Father, as the first donor and giver, though by Christ; as Paul blesseth him for blessing us with all spiritual blessings in Christ: Eph. i. 3, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.' Christ is indeed wisdom and righteousness, which contains all that our needs require. But who made him all these? He is not any of these, not the least of these, but as the Father hath made him unto us wisdom, &c. 1 Cor. 1. 30, Who is made to us of God,' &c. So as all is to be attributed as much to him as to Christ.

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Yea, all we have, and all we are in Christ, is said to be of him; ' Of him ye are in Christ Jesus,' in the same place. We are indeed in Christ, but yet of God in Christ. He gives all the being we have in Christ, all our subsistence in him, to which those blessings belong, that we are first in Christ, and then have all blessings in him. He attributes all this to be of the Father.

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Now how all this is to be attributed to both, St Paul hath elsewhere taught us, using this very distinction, 1 Cor. viii. 6, The Father, of whom are all things, and we in him; and one Lord Jesus Christ,' as mediator, by whom are all things, and we by him.' By and of puts the distinction, which we have observed.

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Yea, and thirdly, Jesus Christ as mediator, is all and wholly of him the Father, and by his appointment. Whatsoever he is or hath as mediator, is ordained to him by the Father. Therefore Christ is said to be his king: Ps. ii. 6, 'Yet have I set my King upon my holy hill of Zion.' And Christ is called his servant too: Isa. xlii. 1, Behold my servant, whom I uphold; mine elect, in whom my soul delighteth: I have put my Spirit upon him; he shall bring forth judgment to the Gentiles.' And it is said also, that God the Father appointed him a priest: Heb. iii. 1, 2, Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus: who was faithful to him that appointed him, as also Moses was faithful in all his house.' And it was God the Father who raised him up as a prophet: Deut. xviii. 15, The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.' And therefore, too, Christ is styled an heir of his appointment: Heb. i. 2, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.'

Yea, fourthly, whatever Christ did for us, in doing or suffering, it was what his Father appointed him. All that he was to do, Luke ii. 49, and all he was to suffer, Acts ii. 23, it was his Father's cup, and he mingled it.

Yea, fifthly, all the glory he hath as mediator, the Father is said to give him, John xvii. 22. And though it be no robbery for him to be equal with God, yet that great name he hath, God is said to have given him. Philip. ii. 6-11, Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in

earth, and things under the earth: and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.'

And the reason of all this is that which is given there, even the glory of the Father.' The end of Christ's great name, and all that honour we are to attribute to him is, to the glory of God the Father,' ver. 11. Though Christ hath a name above every name, which we are to magnify and adore, yet all this his name is to the glory of the Father, who hath the revenue of all. And therefore when the Lord Jesus Christ gives up his dispensatory kingdom to his Father, as mediator, God shall be all in all:' 1 Cor. xv. 28,And when all things shall be subdued unto him, then shall the Son also himself be subdued unto him that put all things under him, that God may be all in all.' Why? Because all was originally from him, therefore all shall end in him, and he shall be all in all.

CHAPTER III.

What as to our salvation was done by God the Father from all eternity.—The meaning of that phrase, God was reconciling us in Christ.'-That God took up a strong resolution and purpose to reconcile some of the fallen sons of men to himself.-His motives were not any thing in us, but purely his love, and his delight in mercy.-His love in thus designing salvation to us magnified by several considerations.

These things being premised, we come now to shew what God the Father hath done towards this business of reconciliation, how far he hath advanced it and set it forwards.

Now the main of his work was transacted secretly from everlasting, as we have it here also expressed to us, 1 Cor. v. 19, God was in Christ.' He had said in the former verse, He hath actually reconciled us, believers, by Jesus Christ; but yet lest they should think that this was a business begun of late to be done by him, then when Christ died, and they were converted, he further says, that he hath made it his main business from all eternity, God was in Christ reconciling the world.'

And to this purpose the alteration of the phrase is observable, that speaking of actual reconciliation, as performed by Christ, and applied to them who were now believers, he saith, He hath reconciled us by Jesus Christ,' dià Inoõu Xgiordu; but, speaking of this transaction from everlasting, he says iv Xgio, God was in Christ reconciling the world.'

*

And it is the observation of a great divine, though not upon this text, yet putting the difference between these two phrases, of what God is said to do in Christ and by Christ, as in many places they are used; that when God is said to reconcile in Christ, or the like, it implies and notes out those immanent acts of God in Christ; the preparation of all mercies and benefits we have by Christ, from him, and laying them up in him really for us in Christ, as in our head, in whom God looked upon us when we had no subsistence but in him; when God and he were alone plotting of all, framing of all that was after to be done by Christ for us, and applied unto us. But the particle by whom imports the actual performance of all this by Christ, and application of it to us, Eph. i. 3, 4, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:' ver. 4, According as he

* Zanchy.

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hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.' We are said to be blessed with all spiritual blessings in Christ, so that God was then a-justifying us in him, a-reconciling us in him.

And further to enlarge this notion, we may observe these three phrases severally used-in Christ, for Christ, and through Christ.

1. In Christ, as here and elsewhere.

2. For Christ, as to you it is given to suffer for Christ: Philip. i. 29, For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.'

3. Through Christ, as I am able to do all things through Christ: Philip. iv. 13, 'I can do all things through Christ which strengtheneth me.'

1. When he says in Christ, he speaks of Christ as of a common head, whom God looked at as such, when he endowed us with all blessings in him, by way of a covenant with him for us.

2. For Christ notes out Christ as the meritorious cause, for whose sake we obtain those blessings, for he was to purchase them.

3. And the third notes out Christ as the efficient cause, that dispenseth that grace, as a king, to us.

Let us therefore first begin with what God the Father hath done, who was the chiefest in that secret transaction between him and Christ from everlasting, which is the groundwork of all in the gospel, which is therefore said to have lain hid in God: Eph. iii. 9, And to make all men see what is the fellowship of the mystery, which from the beginning of the world. hath been hid in God, who created all things by Jesus Christ.'

And we will begin at that which was the spring and first moving cause of all in him, and that is, his will and good pleasure.

First, He took up a strong purpose and resolution to reconcile some of the sons of men to him, though they would or should turn rebels against him; and this purpose began from him, and in him first. Hence the gathering together of all in one, that is, the uniting and knitting his church to himself in one head, who were scattered from him. The gaining and winning them in again is said to be the mystery of his will, and attributed to his good pleasure, whereof he gives no reason, but a purpose taken up in himself, even according to his good pleasure which he hath purposed in himself: Eph. i. 9, 10, Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself:' ver. 10, That, in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.' Which he hath purposed in himself, that is, whereof there is no other motive nor first mover or occasioner, but himself, and this is there attributed chiefly to the Father.

To say no more; this he resolved upon, and would have effected, and this with infinite delight in the project of it, so as he should be gladder to see this business effected and brought about, than any that ever he should set his hand unto; his heart was more in it than in all things else. things are of God,' but this above all.

'All

And it was a great matter that he should pitch so peremptorily and resolutely on this course rather than any other, for he might have took up other purposes enough suitable and advantageous to his ends, but this pleased him above all other, Col. i. 19, 20, For it pleased the Father, that in him should all fulness dwell,' ver. 20; And (having made peace through the blood of his cross) by him to reconcile all things unto himself; by him,

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I say, whether they be things in earth, or things in heaven.' For these enemies he could have destroyed, and have been glorified in their just destruction. He was able enough to bear the loss of souls. What is it to him that the nations perish? He should not have weakened himself a whit by cutting off all the rebels, as kings do, whose glory consists in the multitude of their subjects. Neither had he any need of friends; he was happy enough afore they were, and could be as happy still without them. And if he would have friends, had he not the angels? that were constant friends to him, to delight in. One would think he should have prized their friendship more for the faithfulness of it; and if he had a mind to others, he could have created new ones. But out of these very stones he would have a new generation raised up, a seed of well-willers, or a generation of children to Abraham. And yet as God offered to Moses, he might have done in this our case, Num. xiv. 12, 'I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation, and mightier than they.' God might have made the offer of all greatness and glory to Christ, and as for us, might have destroyed us one and all, and have packed us all to hell for rebels. He had prisons enough to have held us, which kings often want in a general rebellion; yea, and he would have been glorified in that our just destruction also. There was therefore no necessity put him upon this resolution, but his good pleasure, which was in himself, which made him say within himself of the sons of men, as in allusion to what is in Jer. viii. 4, Shall they fall, and not arise? shall he turn away, and not return?' His mind lingered after them, and he is glorified more in the services than the sufferings of men; and he had angels enough already, thousand thousands, and ten thousand times ten thousands, and he would have some men that should see his glory, bless him, and be blessed of him. He loves variety; to have two witnesses at least, he creates two worlds, heaven and earth, in them two several sorts of reasonable creatures as inhabitants; upon them he would shew two several ways of salvation, and all to shew his manifold wisdom: Eph. iii. 8-10, Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ ;' ver. 9, And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:' ver. 10, To the intent that now to the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.' And if you would further know, What should be the reason of this strange affection in our God, why? The Scripture gives it.

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Our God being love, even love itself, 1 John iv. 16, And we have known and believed the love God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.' Our God loving, where he sets his love, with an infinite love as himself is, which love of all things else in him he loves to shew the utmost of, and of all works, works of love have the most delight in them, therefore mercy is called his delight, his darling: Micah vii. 18, Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. Our God being thus love, and mercy his delight, he would gladly shew how well he could love creatures, he was most glad of the greatest opportunity to shew it; therefore he resolves upon this course, to reconcile enemies, whatsoever it should cost. And the more they should cost