thy God with all thy heart with all thy soul and with all thy mind this is the first and great Commandment Mat. 22 36 37 38. Now as our Saviour discovers love there so in like manner is faith and Christ there the necessary consequents But you may object what say we to obedience is not that rather the condition of this covenant thus shining in the Law Indeed the Law and obedience are Correlatives But in this case we are not to look to the Law as meerly mandatory we gave you the sence of the word and how it is used as a covenant of grace remember only this the Law is considered either more strictly as it is an abstracted rule of righteousness holding forth life upon no other terms but perfect obedience or more largely as that whole doctrine delivered on Mount Sinai with the preface and promises adjoyned in the former sense it is a Covenant of works but in the latter sense it is a covenant of grace And yet I dare not say that as the Law is a covenant of grace it doth exclude obedience In some sort obedience as well as faith may be said to be a condition of the covenant of grace I shall give you my thoughts in this distinction obedience to all Gods commandments is either considerable as a cause of life or as a qualification of the subject in the former sense it cannot be a condition of the covenant of grace but in the latter sense it may if by condition we understand whatsoever is required on our part as precedent concomitant or subsequent to the Covenant of grace repentance faith and obedience are all conditions but if by Condition we understand whatsoever is required on our part as the cause of the good promised though only instrumental why then faith or belief in the promises of the covenant is the only condition faith and obedience are opposed in the matter of justification and salvation in the Covenant not that they cannot stand together in one subject for they are inseparable united but because they cannot concur and meet together in one court as the cause of justification or salvation Now when we speak of the condition of the Covenant of grace we intend such a condition as is among the number of true causes indeed in the Covenant of works obedience is required as the cause of life but in the Covenant of grace though obedience must accompany faith yet not obedience but only faith is the cause of life contained in the Covenant 7. Who was the Mediator of this Covenant to this we distinguish of a double Mediator viz. Typical and Spiritual Moses was a typical but Christ was the spiritual Mediator and herein was Moses priviledged above all before him he was the Mediator of the Old Testament Christ reserving himself to be the Mediator of a better Covenant i. of the New Testament Moses received the Law from God Heb. 8.6 and delivered it to the people and so he stood a Mediator between God and the people never was mortal man so near to God as Moses was Abraham indeed was called Gods friend but Moses was Gods favorite and never was mortal man either in knowledge love or authority so near unto the people as Moses was which makes the Jews O wonder to Idolize him to this very day Moses was called in as a Mediator on both parts 1. On Gods part when he called him up to receive the Law all those messages which God sent by him to the people 2. On the peoples part when they desired him to receive the Law for they were afraid by reason of the fire and durst not go up into the Mount Deut. 5.5 mark how he stiles himself as a Mediator At that time saith he I stood between the Lord and you to shew you the word of the Lord He was Gods mouth to them and he was their mouth to God and he was a prevailing Mediator on both parts he prevailed with God for the suspending of his Justice that it should not break out upon the people and he prevailed with the people to bind them in Covenant unto God and to make profession of that Obedience which the Lord required and called for yet for all this I call him not a Mediator of Redemption but Relation A great deal of difference there is betwixt Moses and Christ as 1. Moses only received the Law and delivered it to the people but Chirst our true Moses fulfilled it 2. Moses broke the Tables to shew how we in our Nature had broken the Law but Christ our true Moses repairs it again 3. Moses had the Law only writ in Tables of Stone but Christ writes it in the Tables of our hearts 4. Moses was meer man but Christ is God as well as man Moses was only a Servant in Gods House but Christ is a Son yea Christ is Lord of his own House the Church Moses mediation was of this use to shew what was the true manner of worshipping God but he did not inspire force and power to follow it he could not reconcile men to God as of himself and therefore it appeared that there was need of another reconciler viz. the Lord Jesus Christ 8. What of Christ and of his death do we find in this manifestation of the Covenant I answer 1. In delivering the Law we find something of Christ there is a question whether the Lord himself immediately in his own person delivered the Law Deut. 5 2â— and some conclude affirmatively from the Preface God spake these words and said and from that passage of Moses these words the Lord spake unto all your Assembly in the Mount out of the midst of the fire and wrote them on two Tables of Stone and delivered them unto me But others are for the negative and say this proves not that they were pronounced or delivered immediately by God for we find in Scripture that when the Angels were the immediate persons yet the Lord himself is reported to have spoken unto men Gen. 18.2 13. Exod. 3.2 6 7. And Augustine is resolute Aug. de Trin. l. 2. c. 15. that Almighty God himself in the time of the Old Testament did not spake to the Jews with his own immediate voice but only by Christ or by his Angels or by his Prophets and for this Ministerial voice of his Angels some produce these Texts â—cts 7.5 â—al 3.19 who have received the Law by the Ordinance of Angels and wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a mediator â—eb 2.2 And if the word spoken by Angels was stedfast c. For my part it hath puzled me at times whether of these opinions to take but others say and I am now as apt to joyn with them as with either of the former that Jesus Christ the second person of the Trinity
At one act he foreknew whom he would choose and set apart of his own free love to life and salvation And here you have the cause of Gods predestinating his Saints to glory it was only the foreknowledge and free love of God the Lord from everlasting and before the foundation of the world fore-ordained or fore-appointed some to salvation nothing moving him thereunto but his own good pleasure and his own free love This is it that in order of nature and strictly goes before and is the cause of our Predestination Rom. 8.27 for whom he did foreknow he also did Predestinate first he foreknew and then he did Predestinate first he loved and then he Elected first he embraced them as his own in the Arms of his eternal love and then of his free love he set them apart to life and to salvation hence the Apostle calls it the Election of Grace Rom. 11.5 signifying that our Election springs out of the womb of love free love free grace is the cause of our Election Some Object that we are Predestinated and Elected according to fore-knowledge i.e. say they according to the fore-knowledge of our Faith and Repentance and Perseverance Rom. 8.29 but if that were Pauls fore-knowledge why then would he say that those whom he did fore-know he also did Predestinate to be conformed to the Image of his Son if God did fore-know them first conformed why did he then Predestinate them to be conformed And if that were Peters foreknowledg why then would he say that they were Elect according to the fore-knowledg of God the Father unto Obedience 2 Pet. 1 2 if God did fore-know them first Obedient how then did he fore-know them unto Obedience I know it is a question whether God in fore-sight of belief and perseverance in Faith and Holiness do choose us to Salvation For my part I am for the Negative upon these well-known grounds 1. Because Election on Faith foreseen makes God to go but of himself looking to this or that in the Creature upon which his will may be determined to Elect now this is against the all-sufficiency of Gods knowledge as if he should get knowledge from the things we know and against the all-sufficiency of Gods Will as if he must be beholding to something in us before the business of our Election can be determined 2. Because Election on Faith or Love fore-seen it makes God to choose us when we have chosen him and to love us when we have loved him first but this is contrary to Scripture 1 John 4.19 Verse 10. We love him because he loved us first and herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins 3. Because Election on faith fore-seen stands not with the freedom of Gods Will within himself Rom. 9.15 but God tells us plainly I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion * John Goodwins exposition on Rom. 9.15 16. I know some would not have this Text understood of Election from Eternity but of Justification Adoption Salvation and yet they grant the truth of it to be alike whether in reference to Election or Justification the words I will have mercy on whom I will have mercy are one and the same with those words spoken by God to Moses Exod. 33.19 I will be gracious to whom I will be gracious Now to be gracious as is confessed properly imports a propenseness of mind and will to do some signal good without any motive or engagement thereunto from without especially from the person or persons to whom this good is done or intended which is a plain Argument that I will have mercy is not of that kind of mercy the exercise whereof is drawn out or procured by any thing whatsoever in those to whom it is shewed but because it pleaseth it self or him in whom it resideth so to do and in this respect mercy differs very litle or nothing at all from grace the Apostle exchanging Moses his words was but his Interpreter 4. Because Election on Faith fore-seen is all one as to say we are ordained to Eternal Life because we believe Acts 13.48 but the Scripture speaks contrary as many as were ordained to Eternal Life believed and not as many as believed were Ordained to Eternal Life 5. Because a prime and Eternal cause cannot depend upon the self-same temporal effects which are thereby caused Now Election is the prime and eternal Cause whence our Faith Repentance and Perseverance were derived and therefore our Faith Repentance and Perseverance cannot be imagined antecedent Causes Conditions or Motives unto the Divine Election 6. Because Election on Faith fore-seen or Election of men believing and persevering in Faith and Holiness unto the last gasp brings with it many absurdities As 1. This is to Elect men not considered as in the State of Innocency nor of Misery but as in state of Grace contrary to their own Tenets 2. This is not to bring Faith Holiness Perseverance out of the gracious benefit of Election but to bring Election out of the foreseen Acts of believing Eâ—cles 1.4 obeying persevering quite contrary to Scriptures he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love 3. This were to say that Election or Predestination affords no man any help at all in the way unto Eternal Salvation for how can that be the cause leading infallibly in the way unto Eternal Life which comes not so much as into consideration until a man have run out his Race at least in Gods fore-knowledge in Faith and Godliness and be arrived at Heavens Gates Such a falsely named Predestination might more truly and properly have been called a Post-destination But I have too long stood on this Controversie 1 Tim. 1.4 and indeed it is against my design which is not to minister questions but rather edifying which is in Faith I remember what I have Read and indeed I begin already to feel that these Controversal Points will but discompose our spirits and wast our zeal our love our delight in Jesus this lovely subject and object we are a viewing even by the interruption and diversion of our contemplations not a word more in that Kind SECT VII The Purpose OF the Purpose of God concerning mans salvation before all worlds we read in Scriptures we know that all things work together for good to them that love God Rom. 8.28 to them who are called according to his purpose And it is said of Jacob and Esau that being not yet born neither having done any good or evil that the purpose of God according to Election might stand And in Christ we are said to obtain an inheritance Rom. 9 11 being predestinate according to the purpose of him who worketh all things after the
Devil and man as well as betwixt the Devil and the woman but because the woman had more tampered with Satan and being deceived by Satan was first in the transgression therefore is she onely named I will put enmity between thee and the woman 2. Betwixt Satans seed and the seed of the woman I will put enmity not onely between thee and the woman but also between thy seed and her seed q.d. This enmity shall not cease with the death of the woman but it shall continue to her seed and to her seeds seed even to the end of the World We see to this day how the Serpent and Serpents seed are striving and warring against the Church and a wonder it is considering the malice of the enemy that there is a Church upon Earth but onely that we have Christs promise The gates of Hell shall not prevaile against it and lo I am with you alwayes even to the end of the World 3. Betwixt Christ and the Serpent O this a bloody conflict on both sides he shall bruise thy head and thou shalt bruise his heel 1. He shall bruise thy head Christ shall break thy power thy power i.e. the power of the Serpent or of the Devil himself he fights not so much with the seed as with the Serpent if Satan be overthrown his seed cannot stand 2. Thou shalt bruise his heel thou shalt afflict him and his thou shalt cast out of thy mouth a flood of persecutions thou shalt make warre with him Rev. 12.17 and all them which keep the Commandments of God and have the testimony of Jesus Christ I have held you a while in the explication of this first promise and the rather because of the darkness of it and the much sweetness that is contained in it it is full of Gospel-truths strike but the flint and there will fly out these glorious sparkles 1. That a Saviour was promised from the beginning of the world 2. That this Saviour should free all his Saints from sin death and hell the head and power of the Devil 3. That to this end this Saviour should be a Mediator for God would not grant an immediate pardon but the promised seed must first intervene 4. That this Mediator should be of the seed of the woman that is a man and yet stronger then the Devil indued with a Divine power and so he is God 5. That this Man-God should according to his Priestly office be a Sacrifice for sin the Serpent should bruise his heel he should suffer and dye for the people and yet accordingly to his Kingly office he should overcome Satan for he should bruise his head overthrow his Kingdom and make us more than Conquerors in him that loved us 6. That this promise of Christ and of our justification is free God of meer mercy and free-grace brings forth this promise there could be now after the fall no merit in man and even now he promiseth remission of sins and life Eternal in for and through the Lord Jesus Christ No question but in belief of this promise the Patriarchs and Fathers of old obtained life glory and immortality By faith the Elders obtained a good report by faith Abel obtained witness that he was righteous by faith Enoch was translated that he should not see Death by faith Noah became heir of the righteousness of Christ how should it but revive us in these last times to hear that the first thing that ever God did after the World was fallen it was this act of mercy to make a promise of Christ and to reconcile lost man to himself through the same Jesus Christ surely he began to do that soon which he meant to be alwayes a doing even to the end of the World Thus far of the promise as it was manifested from Adam to Abraham SECT III. Of the Covenant of promise as manifested to Abraham THe second breaking forth of this gracious Covenant was to Abraham and now it shines in a more glorious light then it did before at first it was propounded in very dark and cloudy termes not easie to be understood and most things sparingly expressed but in this second rise and manifestation we have it laid down in plainer termes I will establish my Covenant between me and thee and thy seed after thee in their generation Gen. 17 1â— for an everlasting Covenant to be a God to thee and to thy seed after thee For the right understanding of this we shall examine these particulars 1. What a Covenant is 2. What is the establishing of this Covenant 3. Betwixt whom is the Covenant to be established 4. For what time is the established Covenant to endure 5. What are the priviledges of this Covenant 6. What is the condition of this Covenant 7. Who is the head both as undertaker and purchaser and treasurer upon whom this Covenant is established 1. What is a Covenant It is a contract of mutual peace and good will obliging parties on both hands to the performing of mutual benefits and offices Thus was the Covenant betwixt God and Abraham there was a mutual stipulation in it on Gods part to performe his promises of temporal spiritual and Eternal grace and on Abrahams part to receive this grace by faith and to performe due obedience and thankfulness to God Hence a little nearer we say the Covenant is a mutual compact or agreement betwixt God and man whereby God promiseth all good things especially Eternal happiness unto man and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happiness in God according to his promise for the praise and glory of his grace Others describing the Covenant of grace for with the Covenant of works we will not meddle they give it thus The Covenant of grace is a free and gracious compact which God of his meer mercy in Jesus Christ hath made with sinful man promising unto him pardon of sins and eternal happiness If he will but repent of sin and embrace mercy reached forth by faith unfeigned and walk before God in willing faithful and sincere obedience In this description many things are considerable As 1. That the Author of this Covenant is God not as our Creator but as our merciful God and Father in Christ Jesus 2. That the cause of this Covenant is not any worth or dignity or merit in man but the meer mercy love and favour of God 3. That the foundation of this Covenant is Jesus Christ in and through whom we are reconciled unto God for since God and man were separated by sin no Covenant can pass betwixt them no reconciliation can be expected nor pardon obtained but in and through a Mediator 4. That the party Covenanted with is sinful man the fall of our first Parents was the occasion of this Covenant and God was pleased to permit the fall that he might manifest the riches of his mercy in mans recovery 5. That the form of
Humane Nature incourageth us to come unto him even after his Resurrection he was pleased to send this comfortable message to the sons of men Iohn 20.17 Go to my Brethren and say unto them I ascend to my Father and your Father and to my God and your God now as long as he is not ashamed to call us Brethren Heb. 11.16 God is not ashamed to be called our God O the sweet fruit that we may gather of this Tree the real distinction of two Natures in Christ As long as Christ is man as well as God we have a motive strong enough to appease his Father and to turn his favourable countenance towards us here is our happiness that there is one Mediator between God and Man 1 Tim. 1.5 the Man Christ Jesus 5. consider the Union of the two natures of Christ in one and the same Person as he was the branch of the Lord and the fruit of the Earth so these two natures were tied with such a Gordian knot as sin hell and the grave were never able to untie yea though in the death of Christ there was a separation of the soul from the body yet in that separation the hypostatical Union remained firm unshaken and indissoluble in this Meditation thou hast great cause O my Soul to admire and adore wonderful things are spoken of thee O Christ he is God in a Person of a God-head so as neither the Father nor the Holy Ghost were made flesh and he is man in the nature of man not properly the Person the humane nature of Christ never having any Personal subsistence out of the God-head this is a mystery that no Angel much less man is able to comprehend we have not another example of such an Union as you have heard only the nearest similitude or resemblance we can find is that of the Branch and Tree into which it is ingraffed we see one Tree may be set into another and it groweth in the Stock thereof and becometh one and the same Tree though there be two natures or kinds of fruit still remaining therein so in the Son of God made man though there be two natures yet both being united into one Person there is but one Son of God and one Jesus Christ If thou wilt consider this great mystery of Godliness any further review what hath been said in the object propounded where this union is set forth more largely and particularly but especially consider the blessed effects of this union in reference to thy self as our nature in the person of Christ is united to the God-head so our persons in and by this Union of Christ are brought nigh to God Hence it is that God doth set his Sanctuary and Tabernacle among us and that he dwells with us and which is more that he makes us houses and habitations wherein he himself is pleased to dwell by his holy Spirit Ye are the Temple of the Living God as God hath said I will dewll in them and walk in them and I will be their God John 17 20 21 22 23. and they shall be my People 2. Cor. 6.16 Was not this Christs Prayer in our behalf I pray not for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me I in them and thou in me that they may be perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me By reason of this hypostatical union of Christ Gal. 4.6 the Spirit of Christ is given to us in the very moment of our regeneration And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father and hereby we know that we dwell in him and he in us because he hath given us of his Spirit As the members of the Body howsoever distinct amongst themselves and all differing from the head yet by reason of one soul informing both the head and members they all make one compositum or man so all believers in Christ howsoever distinct Persons amongst themselves and all distinct from the Person of Christ and especially from the Godhead which is incommunicable yet by one and the same spirit abiding in Christ Eph. 4.4 1 Cor. 6.17 and all his Members they become one there is one body and one spirit he that is joyned to the Lord is one Spirit O my Soul consider of this and in considering believe thy part in this and the rather because the means of this union on thy part is a true and lively faith faith is the first effect and instrument of the Spirit of Christ disposing and enabling thy soul to cleave unto Christ and for this cause I bow my knees unto the Father of our Lord Jesus Christ that Christ may dwell in your hearts by Faith Eph. 3.14 17. 6. Consider the birth of Christ this man-God God-man who in his divine generation was the Son of God in his humane generation was born in a stable for the saving of the Children of men who were as the oxe and mule having no understanding It were a fruitful meditation to consider over and over that sweet resemblance of Christ being a Vine me-thinks I hear the Voice of my beloved Cant. 2.10 13. rise up my love the fig-tree putteth forth her green figs and the vine with the tender grapes gives a good smell arise my love my fair one and come away if Christ knocks at the door who will not awake and arise if Christ comes in view who will not look unto Jesus if Christ the Vine calls us to come see the vine with the tender grape who will not taste the goodness smell the sweetness and after a little taste of that goodness and sweetness that is in him who would not long after more till we come from the first fruits to the last-fruits of the Spirit even to those visions and fruitions of Christ in Glory Consider O my soul of this Vine till thou hast brought Christ near and close unto thy self Suppose thy heart the Garden wherein this Vine was planted wherein it budded blossomed and bare fruit suppose the holy Ghost to come upon thee and to form and fashion in thee Jesus Christ thus Paul bespeaks the Galathians my little Children of whom I travel in Birth again untill Christ be formed in you would not this affect would not the whole soul be taken up with this come receive Christ into thy soul or if that work be done if Christ be formed in thee O Cherish him I speak of the Spiritual birth O keep him in thy heart let him there bud and blossome and bear fruit let him fill thy soul with his Divine Graces O that thou couldst say it feelingly I live yet not I but Christ
the Lord Psal 32.5 and thou forgavest the iniquity of my sin Selah It is no more than to ask thy Soul what are thy repentings kindled together hast thou seriously and sincerely repented thee of sin as sin hast thou turned from all sin unto God with constancy and delight Surely this is peculiar and proper to the Child of God by vertue of Christ's Death 3. If Christ's death be mine then am I engraffed into the likeness of Christ's death then am I made conformable to Christ in his death that I may know him and the fellowship of his sufferings being made conformable unto his death Phil. 3.10 The same that was done to Christ in a natural way is done and performed in the Believer in a spiritual way i.e. as Christ died so the Believer dies as Christ died for sin so the Believer dies to sin In that he died he died unto sin likewise reckon ye also your selves to be dead indeed unto sin Observe here the Analogy and proportion Rom. 6.10 11. and resemblance betwixt Christ and us both die unto sin Christ by way of expiation suffering and satisfying for the sins of others we by way of mortification killing and slaying and crucifying our own sins I look upon this sign as the very touchstone of a Christian and therefore I shall insist upon it Two questions I suppose needful to resolve the grounds of our Hope concerning our interest in the death of Christ 1. Whether indeed and in truth our sins are mortified 2. Whether we encrease or grow in our mortification For the first whether indeed and in truth our sins are mortified It is a skill worth our learning because of the many deceits that are within us sin may seem to be mortified when the occasion is removed or sin may seem to be mortified when it is not violent but quiet or sin may seem to be mortified when it is but removed from one sin unto another or sin may seem to be mortified when the sap and strength of sin is dead as the Lamp goes out when either the Oil is not supplied or taken away Now that in this scrutiny we may search to the bottoom and know the truth and certainty of our mortification it will appear by these Rules 1. True mortification springs from a root of Faith Every thing in the world proceeds from some cause or other and if the cause be good the effect must needs be good but if the cause be evil the effect must needs be evil A good Tree cannot bring forth evil Fruit and an evil Tree cannot bring forth good Fruit. Mat. 7.18 In this case therefore let us examine the cause if we can make out this truth that we belive in Christ that we roll our selves on the Lord Jesus Christ for life and for salvation and that now we begin to feel in us the decay of sin we may conclude from the cause or rise that this decay of sin is true mortification surely it hath received the deadly wound it is a blessed effect arising from a good and right and genuine cause 2. True mortification is general not only one sin but all sins are mortified in a true Believer As death is unto the Members of the body so is mortification unto the members of sin now death seized upon every member it leaves not life in any one member of the body so neither doth mortification leave life in any one member of sin my meaning is it takes away the commanding power of sin in every member Mortifie your members which are upon the earth saith the Apostle your members Col. 3.5 not one member and then he instanceth Fornication Vncleanness Inordinate Affections Evil Concupiscence and Covetousness which is Idolatry Christians that have their interest in Christ's death must not only leave Pride but Lust not only Uncleanness but Covetousness Sin must not only be slain in the understanding but in the will and affections mortification is general You will say this is an hard saying doth any man any Believer leave all sin yes in respect of ruling power he leaves all sin all gross sins and all other sins only with this difference all gross sins in practise and actions and all frailties and infirmities in allowance and affection It is good to observe the degrees of mortification the first is to forbear the practise of gross and scandalous sins in word and deed Jam. 3.2 If any man offend not in word the same is a perfect man and this perfection by the help of Grace a godly man may reach to in this life The second is to deny consent and will to all frailties and infirmities Rom. 7.19 The evil which I would not that do I Rom. 7.19 I may do evil and yet I would not do evil there is a denial of it in the will The third is to be free from any setled liking of any evil motion not only to deny consent and will but also to deny the very thought or imagination setledly and deliberately to delight in sin I know to be void of all evil motions arising from the flesh or of all sudden passions within or of all suduen delights in sin or of all deadness or backwardness to good things by reason of sin it is an higher pitch than any man can touch in this present world for whilst we live the Law of the members will be working and we shall find cause enough to complain of a body of death only if when these motions first arise we presently endeavour to quench them to reject them to detest them and to cast them away from us therein is true mortification and thus far we must look to it to leave all sin 3. True mortification is not without its present combats though at last it conquer many a time corruption may break out and lust may be strong and violent but thâ—s violent lust is only for the present whereas a lust unmortified ever reigneth It is with sin in a Believer as it is with a man that hath received his deadly wound from his enemy he will not presently flie away but rather he will run more violently upon him that hath wounded him yet be he never so violent in the middle of his action he sinks down because he hath received his deadly wound so it is with a Believer's sin and with a mortified lust it may rage in the heart and seem to bear sway for a time but the power and strength of sin is mortified it sinks down and wants ability to prevail by this sign may we know whether the corruptions and stirrings of our hearts proceed from a mortified or from an unmortified lust a lust though mortified may rage for a time but it cannot rule it may strive but it cannot totally prevail it may be in the heart as a thief in the house not to reside or dwell but to lodge for a night and be gone And that which is ever to be observed after
making Christ 's death of none effect O come and with joy draw water out of this well of Salvation Isa 12.3 5. Another cries thus Oh I know not what will become of me the very thoughts of hell seem to astonish my heart methinks I see a little peep-hole down into hell and the devil roaring there being reserved in chains under darkness untill the judgment of the great day and methinks I see the damned flaming and Judas and all the wicked in the world and they of Sodom and Gomorrah there lying and roaing and gnashing their teeth now I have sinned and why should not I be damned Oh why should not the wrath of God be executed on me yea even upon me I answer the death of Christ acquits thee of all Rom. 20.6 Blessed is he that hath a part in the first resurrection on such the second death hath no power Christ's death hath took away the pains of the second death yea pains and power too for it shall never oppress such as belong to Christ If Hell and Devils could speak a word of truth they would say Comfort your selves ye believing souls we have no power over you for the Lord Jesus hath conquered us and we have quite lost the cause Paul was very confident of this and therefore he throws down the Gauntlet and challengeth a dispute with all commers Who shall lay any thing to the charge of Gods Elect Rom. 8.33 34. it is God that justifieth who is he that condemneth it is Christ that dyed let sin and the law and justice and death and hell yea and all the Devils in Hell unite their forces this one argument of Christ's death it is Christ that dyed will be enough to confute and confound them all Come then and comfort your selves all believers in this death of Christ what do you believe and are you confident that you do believe why then do you sit drooping What manner of communications are these that you have as ye walk and are sad Luke 24.17 Away away dumpishness despair disquietness of spirit Christ is dead that you might live and be blessed in this respect every thing speaks comfort if you could but see it God and men heaven and earth Angels and devils the very justice of God it self is now your friend and bids you go away comforted for it is satisfied to the full Heaven it self waits on you and keeps the dores open that your souls may enter We have boldness saith the Apostle to enter into the holiest by the blood of Jesus Heb. 10.20 by a new and living way which he hath consecrated for us through the veil that is to say his flesh Christ's death hath set open all the golden gates and dores of glory and therefore go away chearily and get you to heaven and when you come there be discouraged or discomforted if you can O my soul I see thou art pouring on sin on thy crimson sins and scarlet sins but I would have thee dwell on that crimson scarlet blood of Christ Oh it is the blood of sprinkling it speaks better things than the blood of Abel it cryes for mercy and pardon and refreshing and salvation thy sins cry Lord do me justice against such a soul but the blood of Christ hath another cry I am abased and humbled and I have answered all Methinks this should make thy heart leap for joy Oh the honey the sweet that we may suck out of this blood of Christ come lay to thy mouth and drink an hearty draught it is this spiritual wine that makes merry the heart of man and it is the voice of Christ to all his guests Eat O friends Cant. 5.1 drink yea drink abundantly O beloved SECT VIII Of calling on Jesus in that respect 8. LEt us call on Jesus or on God the Father in and through Jesus 1. We must pray that all these Transactions of Christ in his sufferings and death may be ours if we direct our prayers immediately to Jesus Christ let us tell him what anguish and pains he hath suffered for our sakes and let us complain against our selves Oh what shall we do who by our sins have so tormented our dearest Lord what contrition can be great enough what tears sufficiently expressive what hatred and detestation equal and commensurate to those sad and heavy sufferings of our Jesus And then let us pray that he would pity us and forgive us those sins wherewith we crucified him that he would bestow on us the vertue of his sufferings and death that his wounds might heal us his death might quicken us and his blood might cleanse us from all our spiritual filth of sin and lastly that he would assure us that his death is ours that he would perswade us That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to separate us from the love of God which is in Christ Jesus our Lord. 2. We must praise the Lord for all these sufferings of Christ Hath he indeed suffered all these punishments for us Oh then what shall we render unto the Lord for all his benefits upon us what shall we do for him who hath done and suffered all these things but especially if we believe our part in the death of Christ in all the vertues benefits victories purchases and priviledges of his precious death oh then what manifold cause of thankfulness and praise is here be enlarged O my soul sound forth the praises of thy Christ tell all the world of that warmest love of Christ which flowed with his blood out of all his wounds into thy spirit tune thy heart-strings aright and keep consort with all the Angels of Heaven and all his Saints on earth sing that Psalm of John the Divine Rev. 1.5 6. Vnto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus in respect of his sufferings and death looking unto Jesus is effective of this objects have an attractive power that do assimulate or make like unto them I have read of a woman that by fixing the strength of her imagination upon a Blackamore on the wall she brought forth a black and swarthy child And no question but there is a kind of spiritual-imaginative of power in faith to be like to Christ by looking on Christ come then and let us look on Christ and conform to Christ in this respect In this particular I shall examine these Queries 1. Wherein we must conform 2. What is the cause of this conformity 3. What are the means of this conformity as on our parts For the first wherein we must conform I answer we must conform to Christ
this day and there will vertue come out of him It was Christ's care to wean Mary from the comfort of his external presence and to teach her how to embrace him by a true and lively faith he was not long to be seen in his visible shape being shortly to ascend unto his Father and therefore the main business was to learn that touch that would both continue and do her good to her souls health And I believe for this very cause Christ would not stay long with any of his Disciples at any time he only appeared to manifest himself and to prove his resurrection and then to wean tâ—em from all sensual and carnal touching he would quickly have been gone Observe that a Spitual touch of Christ by faith is that which Christ prefers before all touches it is the Apostles saying henceforth know we no man aftâ—r the flâ—sh yea though we ha e known Christ after the flesh yet now henceforth know we him no more The words have a double interpretation As 1. Henceforth know we him no more if we had any earthly carnal thoughts of Christ like unto the rest of the Jews that he as the King of Israel should begin an earthly Temporal Kingdom and that we should enjoy all manner of earthly carnal priviledges as honour riches power yet now we knoâ— him no more we have put off all such carnal imaginations of his Kingdom Or 2. Henceforth know we him no more we stand no longer affected towards Christ after any meerely humane civil or natural manner of affections such as those bear to him who conversed with him before his resurrection but altogether in a divine and Spiritual manner agreeable to the state of glory whereunto he is exalted Some vilified the Ministry of Paul below that of the rest of the Apostles because he had not been conversant with Christ in the flesh to which Paul answers away with this fleshly knowledg henceforth know we no man after the flesh our way to deal with Christ is in a Spiritual manner yea the blessing is upon this manner and not on that blessed are they that have not seen and yet have believed It is said of Mary his mother that she had a double conception of Jesus Christ one in the womb of her body another in the womb of her soul the first indeed was more miraculous the second more benefical that was a priviledg singular to her self but this was her happiness common to all the chosen it is the work of the inward man that God accepts a Spiritual touch of Christ by faith is that which Christ prefers before all touches 2. But go to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God this was the command of Christ instead of touching him she must go with a message to his Apostles and this was more beneficial both to her and them The first preacher of this resurrection besides the Angels was Mary Magdalen she that before had seven devils cast out of her had now the holy Spirit within her she that was but a woman is now by Christ made an Apostle Apostolorum Apostola the Apostles for to them she was sent and the message she was to deliver it was Christ's rising and ascending and what were they but the Gospel yea the very Gospel of the Gospel this was the first Sermon that ever was made by any mortals of Christ's resurrection and this her fact had some reference unto Eves fault a woman was the first messenger of this our joy because a woman was the first Minister of that our sorrow But what means he to speak of the ascension when as yet we are but upon the resurrection I suppose this was to prevent their mistake who might have thought if Christ be risen why then we shall have his company again as heretofore no saith Christ I am not risen to make any abode with you or to converse with you on earth as formerly my rising is in reference to my ascending look how the stars no sooner rise but they are immediatly in their ascendent so Christ no sooner risen but he is presently upon his ascending up But whither will he ascend to his Father and our Father to his God and our God Every word is a step or round of Jacobs ladder by which we may ascend up into heaven As 1. Father is a name of much good will there is in it bowels of compassion Oh what tenderness is in a Father and yet many a Father wants good means to express his good will unto his Child now therefore God is added that he may not be thought to be defective in that way Oh Blessed message this is the voice of a Father to his Son all that I have is thine Luke 15.31 Now if this Father be also God and if all that is God's to be also ours what can we desire more than all that God hath or all that ever God was worth Oh but here 's the question whether his Father and God be also ours that he is Christ s Father and Christ's God is without all question but that his Father should be our Father and that his God should be our God this were a Gospel indeed O then what a Gospel is this Go to my brethren and say unto them that our relations and interests are all but one the same Father that is mine is theirs and the same God that is mine is theirs his relations are made ours and our relations are made his interchangeably No wonder if Luther tells us that the best divinity lay in pronouns for as there is no comfort in heaven without God and no comfort in God without a Father so neither is there comfort in Father Heaven or God without ours to give us a property in them all O the blessed news that Christ tells Mary and that Mary tells us I ascend to my Father and your Father to my God and your God Oh what dull hearts have we that are not more affected with this blessed news no sooner was Christ risen from the dead but he takes care in all haste to appear to Mary and no sooner he appears to her but he sends her away in all haste to others go to my brethren and tell it them he would both have Mary and the rest of his Apostles to hear of his loving kindness betimes in the morning why alas they had for some dayes been amazed with sorrow and fear but now he provides for their joy and no sooner they heard the news but theâ— joy according to the joy in harvest and as men rejoyce when they divide they spoyl Christ's resurrection was a cause of unspeakable joy to them how is it that we hear the same glad tydings Isa 9.3 and yet we are no more affected with them come Christians sith the occasion extends to us and is of equal concernment to us let us tune our hearts to this key that as upon
apt to listen to his doubts that in the conclusion I know not how to extricate my self Person Sayst thou so surely in this case there 's no cure no remedy but onely the testimony of God's Spirit but saith not the Apostle Rom. 8.16 That the spirit of it self bears witness with our spirit that we are the children of God if a Man or Angel or Archangel should promise Heaven peradventure thou mightest doubt but if the Supream Essence of the Spirit of God bear witness within what room for doubting why this voice of the spirit is the very voice of God hark then enquire O my soul if thou hast but this testimony of the spirit thou art sure enough Soul Oh that it were thus with me oh that the spirit would even now give me to drink of the wells of salvation oh that the spirit would testifie it home oh that he would shine upon and enlighten all those graces which he hath planted in me fain would I come to the highest pitch of hope oh that I could look upon the things hoped for as certainly future Person Thou sayst well O my soul and if these wishes be real then pour out thy self unto God in prayer this was the Apostles method Now the God of hope fill you with all joy and peace in believing Rom. 15.13 that ye may abound in hope through the power of the holy Ghost let this be thy practise pray as he prayed pray thou for thy self as he prayed for others if an earthly Father will hearken to his child Luk. 11.13 how much more will God the Father give the spirit to them that ask the spirit of him Soul Why if this be it to thee Lord do I come O give me the Spirit the witness of the Spirit the first-fruits of the spirit the sealing of the spirit the earnest of the spirit O give me the spirit and let the spirit give me this hope O the hope of Israel and Saviour thereof in the time of trouble why shouldst thou be as a stranger in my soul and as a way-faring man that turneth aside to tarry for a night Come O come and dwell in my soul Come and blow on my garden that the spices thereof may flow out come and fill me with a livelv hope yea Lord excite and quicken and stir up my soul to act this hope yea so illighten or shine upon my hope that I may know that I hope and know that I joyfully expect and wait for the coming of Christ O Let me hear thy voice Say unto my soul I am and will be thy salvation Person Well now thou hast prayed Psal 35.3 O my soul Come tell me dost thou feel nothing stir is there nothing at all in thee that assures thee of this assurance of hope is there no life in thy affections no spark that takes hold on thy heart to set it on flame no comfort of the spirit no joy in the holy Ghost Soul Yes methinks I feel it now begin to work the Spirit that hath breathed this prayer into me comes in as Comforter O now that I realize Christ's coming and my resurrection Psal 16.9 I cannot but conclude with David Therefore my heart is glad and my glory rejoyceth and my flesh also shall rest in hope Oh what an earnest is this what a piece hath the spirit put into my hand of the great sum promised not onely that he in great mercy promised me Heaven but because he doth not put me into a present possession he now gives me an earnest of my future inheritance Why surely all is sure unless the earnest deceive me and what shall I dispute the truth of the earnest oh God forbid the stamp is too well known to be mistrusted this seal cannot be counterfeit because it is agreeable with the Word I find in my self an hope a true sincere hope though very weak I find upon trial that I am regenerate that I look and long for the second coming of Jesus that I love his appearance even before hand that my works though imperfect are sincere and true that I believe on the Name of the Son of God and flesh and blood could never work these duties or these graces in me it is only that good spirit of my God which hath thus sealed me up to the day of redemption Away away despair trouble me no longer with a musing thoughts I will henceforth if the Lord enable walk confidently and chearfully in the strength of this assurance and joyfully expect the full accomplishment of my happy contract from the hands of Christ The Lord is my portion therefore will I hope in him Lam. 3.24 25 26. the Lord is good to them that wait for him to the soul that seeketh him it is good that I both hope and quietly wait for the salvation of the Lord It is good that I hope to the end 1 Pet. 1.13 for the grace that is to be brought unto me at the revelation of Jesus Christ SECT V. Of believing in Jesus in that respect 5. LET us believe in Jesus as carrying on the great work of our salvation in his second coming Now this believing in Christ is more than hoping in Christ Faith eyes things as present but hope eyes things as future and hence the Apostle describes faith to the substance of things hoped for Heb. 11.1 it is the substance foundation or prop which upholds the building or it is the substance essence existence of things hoped for and consequently absent and a far off to be by a firm apprehension of the believer as already present and real And this is as necessary as the former oh if we could but see things now as they shall appear at that last general day of Judgment how mightily would they work upon our souls I verily think the want of this work of faith is the cause almost of all the evil in the world and the acting of Faith on this subject would produce fruits even to admiration If we could but see that glory of God in Christ and those glorious treasures of mercies that shall then be communicated if we could but see those dreadful evils that are now threatned and shall then be fulfilled would not this draw the hardest heart under Heaven come let us act faith this day as if this day were the last day a thousand years are but as one day to faith it takes hold upon eternal life whensoever it acts it takes present possession of the glorious things of the Kingdom of God even now O then let us believe in Jesus in reference to his second coming to judgment But how should we believe what directions to act our saith on Jesus in this respect I answer 1. Faith must directly go to Christ 2. Faith must go to Christ as God in the flesh 3. Faith must go to Christ as God in the flesh made under the Law 4. Faith must go to Christ made under the