Objects of Pity and Compassion rather than of Passion and Anger Eph. 1.32 Be ye kind one to another tender hearted forgiving one another even as God for Christ's sake hath forgiven you Consider what God hath done to you that you may do the same to them Secondly The next consideration of this Prayer of Christ is as a Tast and Pledge of his Mediation and Intercession So it is Prophecied Isa. 53.12 He was numbred with the transgressors and he bare the sin of many and made intercession for the transgressors Christ was placed in the midst of Thieves as the first Clause is explained Mark 15.28 and he made Intercession that is prayed for his Persecutors The whole Chapter is a Prophetical Narration of the Acts and Sorrows of Christ upon the Cross. In this publick Sense and Consideration let us see what may be gathered out of the Clause Father forgive them 1. It is an Instance of Christ's Love and Bowels to Sinners he loved Mankind so well that he Prayed for them that Crucified him Look on the Lord Jesus as Praying and Dying for Enemies and improve it as a ground of Confidence Upon the Cross he would give us an Instance of his Efficacy in converting the Thief and of his Affection in praying for his Persecutors We were as great Enemies to Christ and as deep in the Guilt of his Passion as they Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son The Enemies of his Kingdom are every way as bad as the Enemies of his Person if Christ did not say Father forgive what would become of us You will say we are Christians But scandalous Sinners renew his Sufferings and put him to an open shame Heb. 6.6 Oh! let us Adore God for these Experiences it is a mighty ground of Hope that Christ hath put in for a Pardon he would not die till he had expressed his Reconciliation with his Enemies 2. See what is the Voice and Merit of his Sufferings Father forgive them This is the Speech that Christ uttered when he was laid on the Cross. The Apostle compareth Christ's Blood and the Blood of Abel Heb. 12.24 And to the blood of sprinkling that speaketh better things than the blood of Abel Abel's Blood was clamorous in the Ears of God Gen. 4.10 The voice of thy brothers blood crieth to me from the ground And so in the Conscience of Cain it crieth Avenge Avenge me Christ's Blood hath another Voice it speaketh to God to pacifie his Wrath and to Pardon us if penitent and believing Sinners it speaketh to Conscience to be quiet God hath found out a Ransom The Blood of Christ may speak against us as well as against the Iews for by our Sins we made Christ to die Oh! be not quiet till it speak Peace in your Consciences Christ's Blood was spilt in Malice as Abel's was and might have cried for Vengeance on the Actors who were not only the Iews but we and it yet speaketh as Abel's did Heb. 11.4 By it he being dead yet speaketh It is a speaking Blood and is yet speaking The speaking of the Blood is interpreted according to the Words in their Mouth wherewith they died Mat. 23.35 That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zecharias the son of Barachias whom ye slew between the porch and the altar Our Lord gathers it from Zecharias his saying The Lord look upon it and require it 2 Chron. 24.22 So the Words of Christ interpret his Death 3. In the Mediatory Consideration it hinteth the coupling of his Intercession with his Satisfaction On the Cross there he dieth and there he prayeth he was both Priest and Sacrifice The High-Priest under the Law was not only to slay the Sacrifice but to intercede for the People first the Beast was slain without the Camp and then the Blood was carried into the Holy of Holies and there Prayer was made with Incense but before that Aaron when he was going into the holy Place before the Lord was to cause the sound of his Golden Bells to be heard under pain of Death Exod. 28.35 To this I parallel this Action of Christ upon the Cross. This Prayer was as the sound of the Golden Bells he would make his Voice to be heard by Prayer and then he goes into the Holy of Holies the Lord Jesus Christ when he shed his Blood before the Tribunal of God he sendeth forth a Prayer God would have our Salvation carried on in a way of Mercy and Justice and Christ was to mingle Intreaty with Satisfaction as Lev. 16.14 the High-Priest was to bring the Blood within the Vail and to sprinkle it upon the Mercy-Seat He must satisfie Justice and make an Address to Mercy that we that have sinned with both hands may take hold of God with both hands Rom. 3.24 Being justified freely by his grace through the redemption that is in Iesus Christ it is freely and yet through the redemption that is in Iesus Christ these two sweetly accord 4. This is a Pledge of his constant Intercession in Heaven The Ceremonies of the Old Law were not only Types of Christ but his visible Actions were a kind of Types and Pledges of his Spiritual Actions 1 Iohn 2.1 If any man sin we have an advocate with the father Iesus Christ the righteous He that could pray for Enemies will pray for Friends and he that got our Pardon by his Intercession will promote our Salvation Certainly Christ's Glorified Soul looseth no Affection he is as earnest with the Father for his Friends as ever he was upon the Cross for his Persecutors Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Christ doth appear as our Advocate in Court not only in our Name but in our stead 5. It shews the Nature of his Intercession It not only implies the everlastingness of his Merit that his Blood doth continue to deserve such things at the hands of God as we stand in need of but it is a continual representation of his Merit it is not a Metaphor but a solemn Act of his Priesthood Again it is not by Verbal Expressions such as he used here upon Earth Father forgive them this became the state of his Humiliation but now he intercedes Non voce sed miseratione Not by Voice but by Pity What is it then Partly his appearing in Heaven as God in our Nature Heb. 9.24 Christ is not entred into the holy places made with hands c. but into heaven it self now to appear in the presence of God for us He is said to appear before God for us as the High-Priest came and presented himself before God with the Names of the twelve Tribes engraven on his Breast-plate Partly in his expressing an actual Willingness or the
of Confidence but in the Clearness of your Ground and Warrant In Matth. 7. latter end the Scripture takes notice of two Builders the foolish and the wise there was no difference in the Building it self both might raise a Structure equally â—air but the difference lay in the Ground-work and Foundation the one built upon the Sand the other upon a Rock therefore you are not to look so much to the Strength of your Hope as to the Evidence the Ground the Foundation of it Do you know what you do when you so confidently believe your Salvation Presumption grows upon Men they know not how it is not an Act of Advice and Consideration and therefore will leave us to Shame A Man had need have good grounds for his Hope True Hope is a serious Act arising from Grace longing after its Perfection and therefore we are said to be begotten to a lively Hope 1 Pet. 1.3 Seed desireth Growth every thing aimeth at Perfection when Grace is infused presently there is a Tendency and Motion this way Others may have strength of Confidence though a weak Foundation whereon to build it therefore their Hope comes to nothing but Shame and the greater Confusion Iob 8.14 the Hope of the Hypocrite is compared to a Spider's Web O what a curious Web doth she spin out of her own Bowels but assoon as the Besom comes down goes the Spider and the Web too both are swept away and trodden under foot So it is with Hypocrites they spin a fine Web out of their own Bowels conceive rash but strong Hope a Hope of their own forming and making but when Death comes the Man dies and his Hopes die with him So Prov. 11.7 When a wicked Man dies his Expectation shall perish and the Hope of the unjust Man perisheth It is not meant only of his worldly Expectations tho that is true he that aspired to be great and to feather his Nest and excel in the World when he dies all his Plots and Projects die with him but it is meant of his heavenly Hopes when they come to enter upon their everlasting State then they are sensible of their Mistake We are more sensible of what is near at hand than what is at a distance Men grow wise when they come to die Eternity is near at hand and Men begin to awake as out of their Dream and lose all their Confidence and when they thought they were full they find themselves hungry Again the Hope of the Hypocrite is compared to the giving up of the Ghost Iob 11.20 Their Hope shall be as the giving up of the Ghost When the Frame of Nature is dissolved it is done with bitter Gripes and Pain the Soul in a Moment takes an everlasting Farewel of the Body so all the Hopes of the Wicked vanish and are lost in an Instant and they are full of Horrour and sad Despair It is the greatest Evil that can befal you to lose all your Hopes in an Instant Well then this looking for the blessed Hope is not a slender Imagination an unadvised rash Confidence such as is lost whenever we begin to be serious either by the conviction of the Word or the approaches of Death 2. It is not some Glances upon Heaven such as are found in worldly and sensual Persons Sometimes worldly Men have their lucida intervalla their good Moods and now and then have some sober Thoughts of Heaven that rush into their Mind Balaam had his Wishes Numb 23.10 Let me die the Death of the Righteous and let my last End be like his And the Apostle speaks of some that had a Taste Heb. 6.4 snatch now and then some savour of the Sweetness of Heaven and spiritual Comforts A wretched Worldling in whose Fancy the World plays all the day riseth with him goeth to Bed with him yet now and then hath his Wishes and some sudden Raptures of Soul some Flashes and Motions but alas this is not the looking for the blessed Hope for that is a constant viewing of Happiness to come Sudden Motions are not operative they come but now and then and leave no Warmth upon the Soul as Fruit is not ripened that hath but a glance of the Sun and you know a sudden Light rather blinds a Man than shews him his way so these sudden Flashes Enlightnings and heavenly Thoughts vanish and leave a Man never the better 3. It is not a loose Hope a possible Salvation that can have such an Efficacy upon the Soul to urge and incline it to the spiritual Life James 1.8 A double-minded Man is unstable in all his Ways When a Man is double-minded divided and distracted between Hopes and Fears there will be much Irregularity and Unevenness in his Conversation he will be off and on with God As their Hearts are up and down and divided because the Success is doubtful so also is their care of Strictness weakned and broken 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air. He alludes to the Istmich Games In an ordinary Race a Man might run and be out-stripp'd the Event was very uncertain he might miss of the Goal if the other sensibly got ground then he was discouraged and began to slack his pace as out of hope but saith the Apostle I run not as one that is uncertain here we are all sure to obtain tho we cannot keep pace with the foremost And this is that which quickens Industry and stirs up those holy Endeavours The surer your Hope is the greater Strength you find and the greater Power upon your Conversation Thus it is not a blind Hope or some Glances upon Heaven and the blessed Things to come that rush into the Mind of a cursed Worldling nor a loose Hope and bare Conjecture a possible Salvation hath not such Efficacy and Power upon the Soul Secondly Positively what this Expectation is of Blessedness to come It is an earnest and lively Hope a solid Expectation of Blessedness to come and it bewrays it self by three things serious Thoughts earnest Groans and lively Tastes 1. By frequent and serious Thoughts Thoughts are the Spies and Messengers of Hope sent into the promised Land to bring the Soul Tidings of what is to come It is impossible for a Man to hope for any thing but his Mind will run upon it and he will be thinking of it We find it in all earthly Matters that Hope sets the Mind on work and so we preoccupy and forestal the Contentments that we expect we enjoy them before they come by serious Contemplation feasting the Soul with Images and Suppositions of the Happiness we shall have when we come to Fruition Contemplation of Heaven is the Feast of the Soul Hope brings in the Image and Suppositions of what is to come as if it were already present Certainly where-ever the Treasure is the Heart the Thoughts will be there Hope carries the Mind above the Clouds in the midst
this mutual bond to precede that he and his creatures might come near to each other with the greatest familiarity and bind themselves to each other by reciprocal ingagements and consents II. That no Covenant can be made with God without the interposing of and respect unto a sacrifice 1. In the old Church when Israel entred into Covenant with God there were solemn sacrifices The manner you have described Exod. 24. from vers 4. to the 10 th And explained by the Apostle Heb. 9.19 20. When Moses had spoken every Precept unto all the People according to the Law he took the blood of Calves and of Goats with Water and scarlet Wool and Hyssop and sprinkled both the Book and all the People saying This is the Blood of the Testament which God hath enjoined unto you In this Action you may observe that after the writing of the Law Moses built an Altar under the Hill and twelve Pillars according to the Twelve Tribes of Israel Exod. 24.4 The Altar represented God the first and chief party in the Covenant And the twelve Pillars of stone represented the other confederate Party the People of Israel who were to come before the Lord as his obedient People Now both the parties were not only thereby dead representation or in Image and Figure but there were also lively Types of the Glory and Presence of the God of Israel for it is said vers 10. They saw the God of Israel and there was under his feet as it were a paved Work of a Sapphire Stone and as it were the Body of Heaven for clearness God was there in great Majesty to Solemnize the Covenant You know Heaven is his Throne and the Church his Foot-stool Therefore when the Church was desolate it is said Lam. 2.1 God remembred not his footstool in the day of his Anger On Israels part there were present Moses and Aaron and Nadab and Abihu and Seventy of the Elders of Israel and they were to worship afar off vers 1. To express their reverence to this great God who was to enter into Covenant with them Moses alone was to come up to Iehovah but the Elders went up but half way Moses went up unto the top of the Mount in a Dark Cloud as the Mediator and the People abode beneath at the foot of the Mount and the Elders went up but half way Well then the Covenant is propounded to the People Moses came and told the People all the words of the Lord and all the judgments And they make Answer All the words which the Lord hath said will we do vers 3. But before the full confirmation of his Covenant you read that Moses sent the Young men of the Children of Israel who offered Burnt-offerings and sacrificed Peace-offerings of Oxen unto the Lord v. 5. The Young men that is the first-born who had the right of Priest-hood before the Levites were chosen and taken instead of the first-born of Israel Numb 3.41 And by their Burnt-offerings and Peace-offerings it was declared that we cannot enter into Covenant with God without sacrifices These sacrifices did Figure the Death of Christ and the benefits thence accrueing to us There were Burnt-offerings to shew the means of their propitiation with God and Peace-offerings to shew their thankfulness for the peace and Salvation which by it they obtained The next thing in this Action was that Moses took half the blood and put it in basons and half the blood he sprinkled on the Altar vers 6. And then he took the Book of the Covenant and read in the Audience of the People and they said All that the Lord hath said will we do and be obedient vers 7. Then he took the rest of the blood and sprinkled it on the People He sprinkled it on the Altar to shew that God took upon him an obligation to bless And the reading of the Book of the Covenant in the Audience of the People sheweth That those that will enter into Covenant with God should understand their Duty and be ready to fullfil it Then he took the blood and sprinkled it on the People and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words vers 8. The blood sprinkled on the People may be meant of the twelve Pillars set up to represent the People They take an obligaâ—â—â—n to obey One Party is not bound and the other free but both bound to each other Thus the first Covenant was not dedicated without the blood of a sacrifice Well then God is the principal Party covenanting and binding himself to the People by his Promises And the People binding themselves to his precepts that they might avoid the penalty threatned and obtain the blessings promised And this Covenant was confirmed by blood and this blood sprinkled and so made inviolable There is but one circumstance more and that is Vers. 11. And upon the Nobles of the Children of Israel he laid not his hand also they saw God and did eat and drink That is these select and chosen men the Elders spoken of before were not hurt and affrighted by God and did feast in his presence in token of their reconciliation with him and joy in his grace This was the way of entrance by the Jewish Church all which are Mysterious and Typical God that otherwise driveth a sinner from him is made propitious to us that we need not be afâ—righted at his presence yea may hope for all good things from him yea we mâ—y feast chearfully in his presence 2. The Christian Church doth also make a covenant with him by sacrifice This will appâ—ar in three things 1. thaâ— Christs death hath the true notition and vertue of a sacrifice 2. That this sacrifice hath respect to the covenant of Grace 3. That our manner of entering into Covenant with God is by the same moral acts by which they were to be Conversant about a sacrifice 1. That Christ's Death hath the true Notion and full vertue of a Sacriâ—â—ce 1. The true notion Ephes. â— 2. He hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour His death is a mediatory sacrifice a propitiatory sacrifice for the expiation of the sins of his People In all the sacrifices of the Law there was shedding of blood without which was no remission of sins All were killed â—layed Some were burnt some rosted some fryed on coals some seethed in pots All which were but shadows of the painful sufferings of our Lord Christ which he indured for our sins Christ is the only true and real sacrifice wherein provoked justice doth rest satisfyed Christ in this sacrifice was the Priest who as God did offer up himself Heb. 9.14 Who through the eternal Spirit offered himself without spot to God As man he was the sacrifice Heb. 10.10 By which will we are Sanctified through the offering of the Body of Iesus Chrâ—st once for all We may add
a memorial of his Death and Passion 1. Reasons why we should now express our Love 2. How we should exercise love in this duty 1. Why. 1. Because his death flowed from his love Gal. 2.20 Who loved me and gave himself for me Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour Rev. 1.5 Unto him that loved us and washed us from our Sins in his own Blood And therefore we never felt the principal effect of this duty unless we find this love inkindled in us we do not observe it as we ought 2. Because his intent is to convey and apply his love to us It is applied outwardly by the Word and Sacraments inwardly by his Spirit Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us And the Bread that I will give is my flesh which I will give for the Life of the World John 6.51 It is given in pretium in pabulum for price and for food His Blood which was shed for our Redemption now is poured out for our refection to chear our Souls that eating his Flesh and drinking his Blood we may become one Spirit and he may live in us and we in him and that nothing may separate us from his love All the dainties here set before us taste and savour of nothing but love Our Meat is seasoned with love and our drink is squeezed into our Cup out of the Wine-press of Love And God intendeth union Cant. 2.4 He brought me to the banqueting House and his Banner over me was Love Christ conducteth his Spouse in state to the solemn participation of his benefits and receiveth her with a Banner or Canopy This Banner is displayed in the Gospel the whole doctrine of which is to shew us the love of our Saviour towards mankind but then in the Sacrament we are brought into the house of Wine we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us we shall not be welcome to God for he that loveth God is known of him Others are not owned in an ordinance but dismissed as they came God will not fail the loving Soul 2. How we should exercise love in this duty 1. In ardent desires of Christ's benefits We can neither live nor die without him therefore we must desire his Grace his Righteousness and Spirit Luk. 1.53 He hath filled the hungry with good things Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to inquire in his Temple 2. In an holy joy and rejoicing in him Cant. 1.4 We will be glad and rejoice in thee Christ hath a special way of communicating the sense of his love to a Believer Now when we are admitted to what we long for we must express our gratitude 3. We must not restrain the benefit to the act of receiving no our future profit is to be regarded that for the time to come we may live to no other purpose in the World but to obey and honour Christ even at the dearest rates We must from henceforth live as those that are the Lords 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again A Sermon on Psalm Lxxxiv 10 For a day in thy Courts is better than a thousand I had rather be a door-keeper in the House of my God than to dwell in the Tents of wickedness IN these words is set forth David's esteem of the Ordinances and Means of Grace Here is 1. A general Proposition A day in thy Courts is better than a thousand 2. A particular Application to the Man of God's own Judgment and Sentiment in the case I had rather be a door-keeper in the House of my God than dwell in the Tents of wickedness The one sets forth the excellency of the thing it self the other David's and in his Person every godly man's sense and opinion of it Things may incomparably differ yet every one hath not the Eyes to see it In the general Proposition the comparison is made with any earthly thing whatsoever In the particular Application to David with the pleasures of sin Both must be considered In the general Proposition A day in thy Courts is better than a thousand i. e. a day or hour spent in thy Worship is better than a thousand spent among worldlings and about worldly business Eternal things and all things conducing thereunto must be preferred before temporal and communion with God above all the pomp and glory of the most splendid worldly condition But then in the particular Application temporal things are considered as enjoyed with sin as also Heb. 11.25 Chusing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season However there you may observe 1. God's worst I had rather be a door-keeper in the house of my God 2. Sin 's best Than dwell in the Tents of wickedness Where observe I. The Terms in which one Condition is opposed to the other 1. On the one side The meanest lowest Office about God is mentioned to be a Door-keeper or as the Hebrew signifieth to sit at the Threshold A phrase often used to express the Office of the Levites or Sons of Corah who were keepers of the Gates or Thresholds of the Tabernacle 1 Chron. 9.19 and therefore called Porters vers 17. And to these was this Psalm committed for the Title saith it was a Psalm for the Sons of Korah and to encourage them in their Office David useth such an expression He had rather be in the meanest condition wherein he might daily worship God 2. On the other side here was dwelling in the Tents of wickedness that is in the stateliest Habitations of the Great ones of the World wherein wickedness reigneth Possibly he alludeth to the wild Arabians who lived by prey and lived in Tents which were black without and rich within Therefore the Church is compared to Tents of Kedar Cant. 1.5 I am black but comely as the Tents of Kedar as elsewhere he saith God is more glorious and excellent than the Mountains of Prey Psal. 76.4 Preferring God's strength above theirs that dwelt in the Mountains and lurked there for Prey And this suiteth with his condition who in his exile from the Temple was forced to live as a wild Kedaren or Ishmaelite Psal. 120.5 Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar meaning the Arabian Tents the barbarous People of Arabia that were called Scenitae for their manner of living he then resembled them II. Observe how the Terms are framed to suit
Son of God Rom. 1.4 Declared to be the Son of God with Power by the Resurrection from the dead The true Messiah and Judg of the World Acts 17.31 Because he hath appointed a Day in the which he will judg the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the dead If he had been an Impostor neither could he have raised up himself being a mere Man nor would God have raised him up for we cannot imagine that Divine Providence would cooperate to countenance a Lie or Cheat. As then you would not be found Enemies to Christ in his Imperial Day give him Glory and Dominion If you slight him you despise one that is evidently declared to be the Son of God and there is no Medium either he must be your loving Saviour or your terrible Judg. If you neglect him he will not be the first-born from the dead to you nor the first-Fruits to you The first-Fruits did not bless the Tares or the Cockle or Darnel or filthy Weeds but only the good Corn though raised again you shall be by his Judicial Power Again he is the Prince of the Kings of the Earth and therefore highly to be respected Respect to great Ones and fawning upon great Ones is the practice of all the World all will seek the Ruler's Face As all Rivers run to the Sea so do all the Respects of the World to the Great and the Mighty And is not the Son of God worthy of our Respects that is sat down at the right Hand of Majesty above all If we did live by Faith as much as by Sense we would see it is our Interest as well as our Duty to honour Christ we would not fear a mortal Man that can threaten us with a Prison but Christ who can threaten us with Hell nor be dismayed at the Frowns of Men when Christ smiles Who would not fear thee O Lord and glorify thy Name Rev. 15.4 We would yield up our selves to be his willing Subjects and obey his Laws who can reward us not with Temporal Dignities but Eternal Life The Authority and Power that all others have is but derived from Christ and subordinate to him therefore if he smiles whose Frowns need we fear He is the one Law-giver that hath Potestatem Vitae Necis Power of Life and Death he is able to destroy absolutely and you may be safe in his Protection Well then if we consider what he is he deserveth everlastingly to be honoured II. What he hath done for us He loved us and washed us from our Sins in his own Blood And there we begin First With the Fountain and Bosom-cause of all and that is Christ's Love To him that loved us 1. Christ's Love is the Ground of Man's Redemption that stirred all the Causes and set them a-work that concurred to this End Other Attributes were manifested in the Redemption of Mankind as God's Wisdom Power Justice Holiness but they are all subservient to Love but Love is at the upper end of all Causes subservient to nothing but it self If you ask a reason of other things it may be assigned but if you ask a reason of his Love that cannot be given but from it self If the question be Wherefore did God discover such Riches of Wisdom Goodness and Power for the saving poor worthless Creatures He loved us Iohn 3.16 God so loved the World that he gave his only begotten Son Wherefore did Jesus Christ submit to such bitter Agonies such an accursed Death He loved us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour Ephes. 5.25 Christ loved the Church and gave himself for it And Gal. 2.20 Christ liveth in me and the Life which I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me But now put the question Wherefore did he love us Love only is the reason of it self He loved us because he loved us Deut. 7.7 8. The Lord did not set his Love on you nor choose you because ye were more in number than any People c. but because the Lord loved you 2. As it is the Fountain-Cause so it was that Property that shined forth most conspicuously in the Work of Redemption Rom. 5.8 God commendeth his Love toward us in that while we were yet Sinners Christ died for us And therefore this is that which we should most admire and be ravished with in our Thoughts Here next to the Description of the Excellency of Christ's Person the first thing mentioned in the Doxology it self is this To him that loved us This is a comfortable Word as if Jesus would be described and known by nothing so much as by his Love What was the Son of God but Love incarnate Love born of a Virgin Love conversing in the World and preaching Salvation to poor Sinners Love going about and doing Good Love relieving the Diseased and the Possessed curing the Deaf and the Dumb and the Blind and the Lame and finally Love dying and hanging on the Cross God is Love 1 John 4.8 The Angels in Heaven adore this Love tho Spectators not Parties interested he came not for their sakes but ours only We have a little notional knowledg of it but could we once find the saving Effects of God's Love in Christ impressed upon our Hearts by the Spirit how would you be melted and ravished and ever be thinking what Glory and Honour you might bring to him that thus loved you You and I may discourse of it it is not a few cold Thoughts of the Love of Christ will work on us but the shedding of this Love abroad in your Hearts by the Holy Ghost Rom. 5.5 There is no Knowledg like the experimental Knowledg which ariseth from the felt and known Effects of this Love this would awaken your Hopes fill you with solid Comfort excite you to your Duty 2 Cor. 5.14 For the Love of Christ constraineth us However till you have this the Means you must use are sound Belief and serious Consideration 1 st Imbracing by Faith the Love of God in Christ and the good things prepared by it as they are revealed and offered in the Gospel That is the way to get this fuller Insight and experimental Knowledg and Feeling of this Love for so the Apostle prayeth Ephes. 3.17 18 19. That Christ may dwell in your Hearts by Faith that ye being rooted and grounded in Love may be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth knowledg 1 John 4.16 We have known and believed the Love which God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him 2 dly The serious Contemplation and
with the Blessing of eternal Life His Priestly Actions after the Order of Aaron were his Consecration to his everlasting blessed Priesthood after the Order of Melchisedeck Without these Sufferings he could neither be a faithful nor a merciful high Priest nor satisfy his Father's Justice nor have a full feeling from Experience of the Creatures Misery Well then as Christ was consecrated at his Death so is a Christian who runneth Parallel with Christ in all his Offices As Christ had an Inauguration into that Priesthood he executed upon Earth at his Baptism So hath a Christian for his spiritual Priesthood as soon as washed in the Laver of Regeneration but for his everlasting Priesthood at Death 2. My next Argument is This suteth with the other Privilege of Kings We are made Kings as well as Priests Now as our Kingly Office is not perfect till we come to Heaven so neither our Priestly and therefore it mainly respecteth our Ministration in the heavenly Temple How is a poor Christian a King here unless in a Riddle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he vanquisheth the Devil the World and the Flesh As it is a Princely thing to be above inferiour things and to trample them under our Feet The Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that is above the Hopes and Fears of the World that feareth nothing and desireth nothing This is indeed in a Metaphor a Kingly Spirit to have our Hearts in Heaven and to look upon all sublunary things as beneath our Care and Affections Christ's Kingdom is not of this World neither is a Believer's Here upon Earth we reign only in a spiritual way But the Privilege cometh fully to be verified when we tread Satan under our Feet and triumph over Enemies and reign visibly and gloriously sitting upon Thrones with Christ at his Coming judging the World and Angels themselves Matth. 19.28 Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye shall also sit upon twelve Thrones judging the twelve Tribes of Israel Luke 22.29 30. I appoint unto you a Kingdom as my Father hath appointed unto me That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel Psal. 49.14 The upright shall have Dominion over them in the Morning And 1 Cor. 6.2 Know ye not that we shall judg the World And ver 3. Know ye not that we shall judg Angels Neither will this Kingdom be terminated and ended at the Day of Judgment but they shall be Kings eternal in Heaven Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you the Kingdom 2 Tim 2.12 If we suffer with him we shall also reign with him that is in Heaven With respect to this Title Right and Interest we are said to be made Kings Now proportionably the other Privilege of being made Priests must be expounded also We are spiritual Priests upon Earth we have our Sacrifices of Prayers Praises and Alms and devoting our selves to God But this Office is not compleated till we come to Heaven and do immediately minister before the Lord. Then we have Entrance into the holiest Heb. 10.19 Having therefore Brethren Boldness to enter into the holiest by the Blood of Iesus Not in Spirit but in Person For if the chief Part of our Kingly Office be yet behind why not the chief Part of our Priestly Office also 3. Then we are qualified and prepared Sanctification must go before Consecration and the more sanctified the more consecrated And when our Sanctification is finished then our Consecration is consummated and not till then Now in this World our Justification and Sanctification is imperfect we are not got above our legal Fears and Grace is very weak in us You know before we can serve the living God our Consciences must be purged from dead Works Heb. 9.14 As the High Priest was not to approach God without his Washings lest he die And we are bidden to draw nigh to God with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water Heb. 10.22 If we have the Privilege of Priests we must perform the Duties of Priests Now we are not perfect as appertaining to the Conscience nor are we fully cleansed and sanctified till the Vail of the Flesh be removed and we be presented to God without Spot and Wrinkle Somewhat is begun indeed that will tend to and end in perfect Sanctification enough to qualify us for our Ministration at this Distance from God There is enough done on Christ's Part by way of Impetration and Merit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified or consecrated he hath payed the Price but as to the Application that is by Degrees The Priest under the Law was seven Days in consecrating this figured all the time that interveneth before we enter upon the everlasting Sabbath Our whole Life is the time of Consecration which goeth on by Degrees and will be made compleat both for Body and Soul at the Resurrection for then shall we be made fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven In this Life our Consecration is not yet finished we cannot come so near God we are qualified indeed to come to the Throne of Grace but not qualified to come to the Throne of Glory But the Work is a-doing and in time it will be accomplished 4. We have not the full Privileges of Priests till then which is Intimacy full Communion Nearness of Access to God and Ministration before him This is the Privilege we have as Priests The Apostle telleth us Heb. 9.8 The Holy Ghost signifieth that the way to the holiest of all was not yet made manifest while as the first Tabernacle was yet standing How did the Holy Ghost signify this I answer by the whole Oeconomy and Frame of that Dispensation God kept State and Majesty then and his People must not come too near him The common Israelite must not come too near the Sanctuary they were not to camp or pitch their Tents round about it but only the Levites lest they die Numb 1.52 53. And the Children of Israel shall pitch their Tents every Man by his own Camp and every Man by his own Standard throughout the Host. But the Levites shall pitch round about the Tabernacle of Testimony that there be no Wrath upon the Congregation of the Children of Israel It was a dangerous thing for the common Israelites to be too near the Symbols of God's Presence to teach us the Distance between God and Men and their Unworthiness to come near him and his holy things But though the Levites might encamp near it yet none but the Priests must