128 THE EXALT/MO his works of infinite wisdom. Wherefore, this only I shall say; there is such asatisfactory evidence in heaven, not only of the truth, but alsoof the nature of this mys- tery, as that the glory of Christ therein is manifest as an eternal object of divine adoration and honour. Theen- joyment of heaven is usually called the bealifecal vision; That is, such an intellectual present view, apprehension, and sight of God and his glory, especiallyas manifested in Christ, as will make us blessedunto eternity. Where- fore in the contemplation of this mystery doth a great part ofour blessednessconsist. And fartherour thoughts cannot attain. This is that wherein the glory of the human nature of Christ doth essentially excel and differ from that of any other blessed creature whatever. And hereon other things do depend. For, 2. Hence the union of the human nature' of Christ unto God, and the communicationsof God unto it, are of another kind, than those of the blessed saints. In these things, namely, our union with God, and his communications unto us, doth our blessedness andglory consist. In this world believers are united unto God byfaith. . It is by faith that they cleave unto him with purpose of heart. In heaven it shall be by love. Ardent love, with delight, complacency, and joy, from a clear appre- hension of God's infinitegoodness and beautynow made present unto us, now enjoyed by us, shall be the prin- ciple of our eternal adherenceunto him, and unionwith him. His communicationunto ushere, are by an exter- nal efficiencyof power. He communicatesofhimself unto us in the effects of his goodness, grace, and mercy, by the operations of his Spirit in us. Of the same kind will all the communication of the divine nature be unto us unto all eternity. It will be by what he worketh in us by his Spirit and power. There is no other way of the emanations of virtue from God, unto any crea- ture: but these things in Christ are of another na- ture. This union of his human nature unto God, is immediate in the person of the Son; ours is mediate by the Son as clothed with our nature. The way of communicationsof the divine nature unto the human in his person, is what we cannot comprehend; we have no notion of it, nothing whereby it may be illustrated. There is nothing equal to it, nothing like it in all the works of God. As it is a creature, it must subsist in eternal dependance on God; neither bath it any thing N 01' CHRIST, but what it receives from him. For this belongs essen- tially unto the divine nature, to be the only indepehd ent eternal spring and fountain of all being and good- ness. Nor can omnipotency itself exalt a creature into any such condition, as that it should not always and in all things depend absolutely on the divine Being. But as unto the way of the communications between the divine and human nature, in the personal union, we know it not. But whether they be of life, power, light, or glory, they are of another kind, than that whereby we do or shall receive all things. For all things are given unto us, are wrought in us, as was said, by an external efficiency of power. The glorious immediate emanations of virtue, from the divine unto the human nature of Christ, we understand not. In- deed the actings of natures of different kinds, where both are finite in the same person one towardsthe other, is ofa difficult apprehension. Who knows how direct- ive power and efficacy proceeds from the soul, and is communicated unto the body, unto every the least mi- nuteaction, in every member of it; so as that there is no distance between the direction and the action, or the accomplishment of it; or how on the other hand, the soul is affected with sorrow or trouble in the moment wherein the body fealeth pain, so as that no distinction can be made between the body's sufferings, and the soul's sorrow? How much more is this mutual com- munication in the same person of divers natures above our comprehension, where one of them is absolutely in- finite? Somewhat will be spoken to it afterwards. And herein doth this eternal glory differ from that of all o- ther glorified creatures whatever. And, 8. Hence the human nature of Christ, in his divine person, and together with it, is the object of all divine adoration and worship, Rev. v. IS. All creatures whatever do for ever ascribe blessing, honour, glory, andpouter unto the Lamb, in the same manner as unto him who sits on the throne. This we have declared before. But no other creature either is, or ever can be exalted into such a condition of glory, as to be the object of any divine worship, from the meanest creature which is capable ofthe performance of it. Those who ascribe divine or religious honour unto the saints or an- gels, as is done in the church òf Rome, do both rob Christof the principal flower of his imperial crown, and sacrilegiously attempt to adorn others with it, which they abhor
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