Jesus Christ in carrying on our souls Salvation is adding miracle to miracle there is a chain of miracles in the matter of our salvation from first to last As. 1. It was a miracle that God in his Eternity before we had a being should have once thought of us especially that the Blessed Trinity should sit in councel and contrive that most admirable and astonishing plot of the Salvation of our souls Oh what a miracle was this 2. It was a Miracle that God for our sakes should create the world and after our fall in Adam that God should preserve the world especially considering that our sin had unpin'd the whole frame of the Creation and that God even then sitting on his Throne of Judgment ready to pass the doom of death for our first Transgression should unexpectedly give a promise of a Saviour when justly he might have given us to the devil and to Hell according to his own Law Gen. 2.17 In the day that thou eatest thereof thou shalt dye the death 3. It was a Miracle that Gods Son should take upon him our nature and that in our nature he should Transact our peace that he should Preach Salvation to us all if we would believe and to the end that we might believe that he would work so many signs and Miracles in the presence of his Disciples and of a world of men was not Christs Birth a Miracle and Christs Life a Miracle and Christs Death a Miracle and Christs Resurrection a Miracle and Christs Ascension a Miracle was not Christs Ministry a miracle and was it not a miracle that Christs Word should not be credited without a world of miracles to back it and confirm it to the Sons of men 1 Tim. 3.16 Without controversie great is the miracle as well as mystery of godliness God manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into glory 4. It was a Miracle that God should look upon us in our blood what a sight was it for God when thy navel was not cut when thou wast not salted at all Ezek. 16.4.5 6. nor swadled at all when thou wast cast out in the open field to the loathing of thy person yet that then even then the Lord should pass by thee and see thee polluted in thy own blood and should say unto thee when thou wast in thy blood live yea say unto thee when thou wast in thy blood live O miracle of mercies If creation cannot be without a miracle surely the new creature is a miracle indeed So contrary is our perverse natures to all possibilities of Salvation that if Salvation had not marched to us all the way in a miracle we should have perished in the ruines of a sad eternity Election is a miracle and Creation is a miracle and Redemption is a miracle and Vocation is a miracle and indeed every man living in the state of grace is a perpetual miracle in such a one his reason is turned into faith his soul into spirit his body iinto a Temple his earth into heaven his water into wine his Aversations from Christ into intimate Union with Christ and Adhesions to Christ O what a Chain of Miracles is this Why Lord if thou wilt thou canst make me clean say thus you that are yet in your blood why Lord if thou wilt thou canst make me clean O Lord I believe help thou my unbelief After this there was a feast of the Jews and Jesus went up to Jerusalem John 5.39 Some would have this feast to be Pentecost and to speak truly the most of our Commentaries run that way others take this for the feast of the Passover and the rather because the Evangelist John reckons the time of Christs publick Ministry by the several Passovers now if this feast were not a Passover we cannot find in the Gospel so many Passovers as to make up Christs Ministry three years and an half On this ground I joyn with the latter Opinion and so here I end the second year of Christs Ministry and come to the third and to his Actings therein in reference to our souls Salvation CHAP. III. SECT I. Of the third year of Christs Ministry and generally of his Actings in that year HItherto all was quiet neither the Jews nor the Samaritans nor Galileans did as yet malign the Doctrine or Person of Jesus Christ but he preached with much peace on all hands till the beginning of this year I shall not yet speak his sufferings neither shall I speak much of his doings many things were done and spoken this year which I must pass least I be too prolix only such things as refer more principally to the main business of our souls Salvation I shall touch in these particulars As 1. In the Ordination of the Apostles 2. In his Reception of Sinners 3. In the easiness of his yoak and the lightness of his burthen which he imposeth on men SECT II. Of Christs Ordination of his Apostles 1. IN the Ordination of his Apostles are many considerable things the Evangelist Luke layes it down thus Luke 6.12 13. And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God and when it was day he called unto him his Disciples and of them he Chose Twelve whom also he named Apostles Till now Christ taught alone but because after his Ascension he must needs have a Ministry till the end of the world in the first place he choseth out some whom he would have on purpose to wait upon him all the time of his Ministry till he was taken up into Heaven In this Election or Ordination here is first the person by whom they are Chosen Jesus Christ 2. The place were they are chosen viz. in a mountain 3. The time when they were Chosen after his watching and praying all night and when it was day 4. The company out of whom they were Chosen they where his Disciples and out of them he makes this Election 5. The number of them that were Chosen they were Twelve nor more nor less 6. The end to which they were chosen it was to an Apostleship he Chose Twelve whom he also named Apostles 1. The person by whom they are Chosen is Jesus Christ They Chose not themselves but were chosen of Christ this call was immediate and therefore most excellent but now we look not after such calls and therefore I shall not insist on that only by the way Ministers of the Gospel must be Ministers of Christ either immediately or mediately called 2. The place where they were chosen it was on a mountain mountainous places have their situation nearest to Heaven which shews that they were called to high and heavenly things mountains are open and in view which shews their Ministry must be publick they cannot lye hid in a mountain a City that is set upon a hill
have who hath been loved so much or who hath so much come under the power of love as you have Ps 31.23 hath not Christ loved you not only with a love of well-wishing which is from everlasting some call it the love of Election the fountain-love the well-head of salvation but also with a love of complacency hath not Christ shed abroad his love into your hearts and shall he lose by it will not these cords of love draw up your hearts to love him again sure it 's but reason to love him who hath first loved you yea and loved you when you were unlovely and had nothing in you worthy of love Christians then it was that Christ loved you in rags it is meet therefore that you should love him in Robes 6. God and Christ appointed or purposed us unto salvation his love was a sure and setled and firme and constant love the purpose of God according to Election must stand Rom. 9.11 Ps 119 112. So must we love him and cleave unto him for ever I have enclined my heart to perform thy Statutes alwayes even to the end Davids heart was much taken with the Statutes of God and therefore he gives this expression of the fulness of his heart alway and even to the end it is a kind of pleonasme his resolutions were such that he would never depart from his God 7. God and Christ decreed booked and sealed our salvation and so must we put to our seal that God is true i. we must believe in Christ for when we believe we make Christs word good He that believes not makes God a lyar as you have heard in that he frustrates or endeavors to frustrate Christs undertaking in his predestination 8. God and Christ entered into Covenant concerning our salvation So must we enter into Covenant with him we must take him to be our God and give up our selves to be his people Why thus we must in all particulars conform to Christ The sum of all is this we must be like Christ in grace and gracious actings O my soul see to this grace see to this conformity to Jesus Christ in gracious actings and this will enable thee to read thy name written in the Book of Life O abhor repel that Devils dart I am predestinated and therefore I may live as I list how contrary is this to the Apostle Eph. 1.4 he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in love and as the Elect of God put on bowels of mercy kindness humbleness of mind meekness long-suffering forgiving one another Even as Christ forgave you this conformity to Christ in grace is the very effect of our predestination Colos 3 12 13. Ps 45 21 O look unto Jesus and be in grace like unto Jesus why Christ is full of grace a vessel filled up to the lip or very brim thou art fairer than the children of men and grace is poured into thy lips Christ was as it were grace speaking Luk 4.22 Grace sighing weeping dying Heb. 2.9 Grace living again and now dropping or rather raining down floods of grace on his living members Ephes 4.11 Christ is the great Apple-tree dropping down Apples of Life Cant. 2.3 and all that falls from this tree as apples leaves shadows smell blossomes are but pieces of grace fallen down from him who is the fulness of all Cant. 2.1 and hath filled all things Christ is the rose of Sharon and every leaf of this rose is an Heaven every white and red in it is grace and glory every act of breathing out it's smell from everlasting to everlasting is Spotless and unmixed grace why then my soul if thou wilt conform to Christ conform in this Be holy as he is holy John 1.16 of that fulness of grace that is in him do thou receive even grace for grace Christians where are we O that ever men should hear of so much grace and of such acts of grace in that eternity before all worlds and yet no impression of grace upon their hearts O that God and Christ should both be in that business of Eternity that heaven hell justice mercy souls and deep wisdome should be all in that rare piece and yet that men should think more of a Farme an Ox an house a pin a straw or of the bones of a crazy livelihood O look up look up if thou art Christs Consider what he hath done for thy soul why thou art predestinate to be conformed to the Image of Christ Thus far we have Looked on Jesus as our Jesus in that Eternity before all time untill the creation Our next work is to Look on Jesus carrying on the great work of mans salvation in the Creation the beginning of time untill his first coming LOOKING UNTO JESUS From the Creation until his first coming The Third Book Revel 1.8 11. The Lord will give thee for a Covenant of the People Hear ye deaf and look ye blind that ye may see CHAP. I. SECT I. Of Christ Promised by degrees IN this period as in the former we shall first lay down the Object and then direct you how to look upon it The Object is Jesus carrying on the work of mans salvation in that dark time before his coming in the flesh No sooner is the world made the things therein but man was created that way might be made for God to shew his grace in the salvation of his Elect. And now was it that Gods eternal project and counsel fore-knowledge and purpose and decree and Covenant with Christ was to come into execution Indeed at the first there was no need of Christ for man at first was made in holiness the image of God and to bear rule over the rest of the visible creatures though this his state was but of a little standing It was the received opinion in in former times that our first parents fell the very same day in which they were created Augustine amongst the rest writes that they stood but six hours but though we cannot describe the certain time very probable it is that it was but short This we finde that Moses having set down the creation of man without the interposition of any thing else he comes immediatly to the fall and the Devil no doubt took the first occasion he possibly could to bring man to the same damnation with himself Well then long it was not but Adam by his sin deprived himself and all his posterity of the image of God All mankind was in his loynes so by the order and appointment of God all mankind partake with him in the guilt of his sins Hence is the daily continual cry not only of Adam Abraham David Paul but of every Saint O wretched man that I am who shall deliver me from the body of this death But sweet souls stay your complaints here 's Gospel-news In this sad hour of temptation God
ones And I looked saith John and behold a door was open in Heaven and the first voice I heard was as it were of a trumpet talking with me which said come up hither Rev. 4.1 and no sooner was he in the Spirit and entred in but he heard the new song of the four beasts Rev. 5.9 and four and twenty Elders saying to Christ Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood Come now and gather in all these several particulars there is in Christ's blood inclusively the person of Christ the price of souls a merit and satisfaction a copious and full satisfaction remission of sins reconciliation with God immunity from dangers a passage into glory I might add all other priviledges benefits dignities of the soul for they all flow from the blood of Jesus and they are all contained either expresly or vertually in the blood of Jesus and is not all this worth the looking after O my soul where is thy languor and fainting towards this blessed object Shall Ahab eagerly desire after Naboth's vineyard yea so eagerly desire it that his desire shall cast him upon his bed and is not Christ's blood better than Naboth's vineyard how is it O my soul that thou art not sick on thy bed in thy desires after Jesus when David desired strongly after God's Law he expressed his longings by the breaking and fainting of his soul Psal 119.20 81. My soul breaketh for the longing that it hath to thy judgment at all times and my soul fainteth for thy Salvation Oh where be these breakings and faintings 2 Cor. 5.2 strength of desire is expressed by the Apostle by groaning which is the language of sickness Oh where be these groanings after Christ's death when I call to mind that Christ's death is my ransome that Christ's wounds are my salves that Christ's stripes are my cures that Christ's blood is my fountain to wash in and to be clean how should I but pray in this sence His blood be upon us and on our children Oh I am undone except I have a share in this blood why it is only this blood that can heal my soul it is only this Fountain opened to the house of David and to the inhabitants of Jerusalem that can quench my thirst and now I have seen the Fountain opened how should I but thirst and cry out with the woman of Samaria O give me this water that I thirst no more John 4.15 But alas I say it I only say it Oh that I could feel it Oh my Jesus that thou wouldst breed in me ardent desires vehement longings unutterable groans mighty gaspings O that I were like the dry and thirsty ground that gapes and cleaves and opens for drops of rain when my spirit is in right frame I feel some desires after Christ's blood but how short are these desires how unworthy of the things desired come Lord kindle in me hot burning desires and then give me the desirable Object SECT IV. Of hoping in Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our Salvation in his sufferings and death Heb. 6.11 By this hope I intend only that which the Apostle calls full assurance of hope The main question is Whether I have any part in Christ's sufferings they are of excellent use and of great value to believers but what am I the better for them if I have no part in them or if I say I hope well Oh but what grounds of that hope it is not every hope that is a well grounded hope full assurance of hope is an high pitch of hope and every Christian should strive and endeavour after it now that we may do it and that we may discern it that our hope is not base but right-born that the grounds of our hope in Christ's death are not false but of the right stamp I shall lay down these signs 1. If Christ's death be mine then is Christ's life mine and converse if Christ's death be mine then is Christ's life mine Christ's active and passive obedience cannot be severed Christ is not divided we must not seek one part of our righteousness in his birth another in his habitual holiness another in the integrity of his life another in his obedience of death They that endeavour to separate Christ's active and passive obedience they do exceedingly derogate from Christ and make him but half a Saviour Heb. 7.22 was not Christ our Surety Heb. 7.22 and thereupon was he not bound to fulfil all righteousness for us i.e. as to suffer in our stead so to obey in our stead oh take heed of opposing or separating Christ's death and Christ's life either we have all Christ or we have no part in Christ now if these two be concomitants well may the one be as the sign of the other search then and try O my soul hast thou any share in Christ's life canst thou make out Christ's active obedience unto thy own soul if herein thou art at a stand peruse those Characters laid down in the life of Christ the many glorious effects flowing out of Christ's life into a Believer's soul we have discovered before 2. If Christ's death be mine then is that great end of his death accomplished in me viz. By the sacrifice of himself he hath put away sin even my sin and Heb. 9.26 Eph. 1.7 Dan. 9.24 in him I have redemption through his blood even the forgiveness of sins As on this account he suffered to finish the transgression to make an end of sins and to make reconciliation for iniquity so if his death be mine I may assuredly say my sins are pardoned and mine iniquities are done away Come then and try by this sign canst thou assure thy self that thy sins are forgiven thee hast thou heard the whispers of Gods Spirit Son or Daughter be of good comfort thy sins are remitted there is no question then but thou art redeemed by his blood thou hast part in his sufferings Indeed this very Character may seem obscure assurance of pardon is the hidden Manna the white Stone which no man knoweth saving he which receives it and feels it and yet if thou diligently observest the Spirit 's actings even this may be known remission of sin and repentance for sin are twins of a birth those two God in Scripture hath joined together If we confess our sins 1 John 1.9 Acts 8.22 Acts 5.31 Luk. 24.46 47 he is faithful and just to forgive our sins And repent and pray if the thought of thy heart may be forgiven thee And Christ is a Prince and a Saviour to give repentance to Israel and forgiveness of sins And thus it is written and thus it behoved Christ to suffer That repentance and remission of sins should be preached in his Name In this way David assured himself I said I will confess my Transgressions unto
not I hearken after him but he speaks not I call but he answers not O my Lord if I had never known thee I could have lived without thee but this is my misery not so much that I am without thee as that I have lost thee many are well without thee because they never enjoyed thee the children of beggars count it not their misery that they are not Princes but oh the grief when the children of Princes shall be turned to beggars O my Lord once I had thee but now I have lost thee yea I have lost thee every jot and piece and parcel of thee O ye Apostles Where is the dead body of my Lord O Sir Angel tell me if you saw his torn his macerated crucified body O grave O death shew me is there any thing of Christ's body though but a few dead ashes in your keeping no no all is gone I can hear nothing of what I would hear death is silent the graâ—e is empty the Angels say nothing to the purpose the Apostles are fled and they I know not who have taken away my Lord and I know not where they have laid him 2. After this Christ himself appears but first as unknown and then as known 1. As unknown She turned her self back and saw Jesus standing John 20.14 15. and knew not that it was Jesus Jesus saith unto her Woman Why weepest thou whom seekest thou she supposing him to be the Gardiner c. In this Apparition of Christ unknown I shall only take notice of Christ's queâ—â—ion anâ— Maries inquisition his question is in these words Woman Why weepest thou whom seekest thou 1. Why wâ—epest thou This very question the Angels asked her before and now Christ asks it again sure there is something in it and the rather we may think so because it is the first opening of his Mouth the first words that ever came from him after his rising again Some say that Mary Magdalen represents the state of all mâ—nkind before this day viz. One weeping over the grave of another as if there were no hope and now at his resurrection Christ comes in with weep not Woman Why weepest thou q. d. there is no cause of weeping now Lo I am risen from the dead and am become the first-fruits of them that sleep And yet we may wondâ—r at the question Why should Christ demand of Mary why she wept but a while since shâ— saw him hanging on a tree with his head full of thorns his eyes full of tears his ears full of blasphemies his mouth full of gall his whole person mangled and disfigured and doth he ask her Woman Why weepest thou scarce three dayes since she beheld his arms and legs racked with violent pulls his hands and feet bored with nails his side and bowels pierced with a spear his whole body torn with stripes and gored in blood and doth he ask her Woman Why weepest thou she saw him on the cross yielding up his soul and now she was about to anoint his body which was the only hope she had alive but his body is removed and that hope is dead and she is left hopeless of all visible help and yet doth he ask her Woman Why weepest thou O yes though it may be strange yet it is not a question without cause she weeps for him dead who was risen again from the dead she was sorry he was not in his grave and for this very cause she should have been rather glad she mourns for not knowing where he lay when as indeed and in truth he lay not any where he is alive and present and now talks with her and resolves to comfort her and therefore Woman Why weepest thou 2. Whom seekest thou she seeks Christ and Christ asks her Woman Whom seekest thou We may wonder at this also if she seek Christ Why doth she not know him or if she know Christ Why doth she seek him still O Mary Is it possible thou hast forgotten Jesus there is no part in thee but is busie about him thy eye weeps thy heart throbs thy tongue complains thy body faints thy soul languisheth and notwithstanding all this Hast thou now forgotten him What are thy sharp eyes so weak sighted that they are dazled with the Sun and blinded with the Light O yes a shower of tears comes betwixt her and him and she cannot see him or it may be Her eyes were holden that she should not know him Luke 24.16 or it may be he appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some other shape such as resemble the Gardiner whom she took him for howsoever it was She saw Jesus standing but knew not that it was Jesus and therefore saith Jesus to her Woman Why weepest thou whom seekest thou There is a double presence of Christ felt and not felt the presence felt is when Christ is graciously pleased to let us know so much and this is an heaven upon earth The presence not felt is that secret presence when Christ seems to draw us one way and to drive another way So he dealt with the Woman of Canaan he seemed to drive her away but at the same time he wrought in her by his Spirit an increase of faith and by that means drew her to himself Thus may a soul suppose Christ lost and seek and weep and weep and seek and yet Christ is present 2. For Maries enquiry She supposing him to be the Gardiner said unto him Sir If thou hast born him hence tell me where thou hast laid him and I will take him away In the words we may observe first her mistake 2. Her speech upon her mistake 1. Her mistake She supposing him to be the Gardiner O Mary hath Christ lived so long and laboured so much and shed so many showers of blood to come to no higher preferment than a Gardiner this was a very strange mistake and yet in some sence and a good sence too Christ might be said to be a Gardiner As 1. It is he that gardens all our souls that plants in them the seeds of righteousness that waters them with the dew of grace and makes them fruitful to eternal life 2. It is he that raised to life his own dead body and will turn all our graves into a garden-Plot Thy dead men shall live together Esa 26.19 with my dead body shall they arise awake and sing ye that dwell in dust for the dew is as the dew of herbs and the earth shall cast out the dead Besides there is a mystery in her mistake As Adam in the state of grace and innocency was placed in a garden and the first office allotted to him was to be a Gardiner so Jesus Christ appeared first in a garden and presents himself in a Gardiners likeness And as that first Gardiner was the Parent of sin the ruine of mankind and the Author of death so is this Gardiner the ransome for our sins the raiser of our ruines and the restorer of our
deserved but which is the comfort of us miserable sinners she looks at what he suffers and in how woful and wretched a case he is Her Plea was thus What Lord hast thou made all Men in vain wilt thou now destroy him for whom thou madest the World shall the housholder be cast out and thrown into prison and there remain till he hath paid the utmost Farthing shall all the Men and Women in the World from first to last be damned for ever and ever alas What profit is in their Blood What will it avail to crowd Men and Devils together in Hell-flames Will not those Devils the grand Enemies of God rejoyce at this And what then will become of thy great Name on Earth Is not this thy Name The Lord the Lord Merciful and Gracious Long-suffering and abundant in Goodness and Truth keeping Mercy for Thousands forgiving Iniquity Transgressions and Sins What will the Lord undo his Name Will the Lord cast off for ever And will he be favourable no more Is his Mercy clean gone for ever Will he be no more entreated hath God forgotten to be gracious Hath he in Anger shut up his tender Bowels With these and such like holy whisperings or mutterings did Mercy enter into Gods bowels and make them yern and melt again into compassions But 2. Truth must be heard as well as Mercy and she layes in matter of exception and her Plea was thus What is God but his Word Now this was thy word to Adam In the day that thou eatest thereof thou shalt die the death and this was thy word to all the Sons of Adam 〈◊〉 17. 〈◊〉 8.10 the soul that sinneth that soul shall die And God may not falsifie his word his word is truth falsifie truth That may not be all men are liars but God is true even truth it self This Plea of Truth is seconded by Righteousness and thus she bespeaks God shall not the Judge of all the world do right Thou hast declared thy self over and over to be just and righteous 〈◊〉 15. 〈◊〉 19.13 〈◊〉 6.5 7. 〈◊〉 â—5 17 O Lord God of Israel thou art righteous Righteous art thou O Lord and upright are thy Judgments Thou art righteous O Lord which art and wast and shall be Even so Lord God Almighty true and righteous are thy Judgments Yea the Lord is righteous in all his wayes and holy in all his works and wherein consists this righteousness but in rendring to every one according to his due And what is the sinners due 〈◊〉 â— 23 but Death The wages of sin is Death What shall not those sinners die the Death That were as before to make Truth false so here to do Right Wrong These were the Controversies at that time so that Peace could not tell how to speak a prevailing word amongst them nay the controversie grew so high that they made it their own cases what shall become of me said Mercy if God spare not sinners and what shall become of me said Justice if God do spare sinners what shall become of me said Mercy If God will shew no mercy And what shall become of me said Justice if God will do no Justice why alas perish said Mercy if thou wilt not pity if man die I die also and I perish said Justice if thou wilt have mercy surely I die if man die not To this it came and in these terms brake up the Assembly and away they went one from another Truth went to Heaven and was a Stranger upon Earth Righteousness went with her and would not so much as look down from Heaven Mercy she staid below still for where should Mercy be if not with the miserable As for Peace she went between both to see if she could make them meet again in better terms in the mean while our Salvation lies a bleeding the Plea hangs and we stand as Prisoners at the Bar and know not what shall become of us for though two be for us yet two are against us as strong and more stiff than they so that much depends upon this meeting for either they must be at peace between themselves or they cannot be at peace with us nor can we be at peace with God Many means were made before Christs time for a blessed meeting but it would not be Sacrifice and Burnt-Offering thou wouldst not have Heb. 10.5 these means were not prevalent enough to cause a meeting Where stuck it you will say Surely it was not long of Mercy she was easie to be intreated she looked up to Heaven but Righteousness would not look down and indeed here was the business Righteousness must and will have satisfaction or else Righteousness should not be Righteous either some satisfaction for sin must be given to God or she will never meet more better all men in the World were damned than that the Righteousness of God should be Unrighteous And this now puts on the great transaction of our Saviours Birth Well then our Saviour is born and this birth occasions a gracious meeting of the Attributes such an attractive is this Birth this Bud of Christ that all meet there indeed they cannot otherwise but meet in him in whom all blessed Attributes of God do meet It is Christ is Mercy and Christ is Truth and Christ is Righteousness and Christ is Peace 1. Christ is Mercy thus Zacharias prophesied Luke 1.78 That through the tender Mercy of our God the day-spring or Branch from on high hath visited us And God the Father of Christ is called the Father of mercies as if Mercy were his Son who had no other Son but his dearly boloved Son in whom he is well pleased 2 Cor. 1.3 John 14.6 2. Christ is Truth I am the Way and the Truth and the Life That Truth in whom is accomplished whatsoever was prefigured of the Messiah God shall send forth his Mercy and his Truth Psal 57.3 Psal 64.7 Exod. 34.6 Deut. 32.4 Psal 86.15 John 1.14 17. Jer. 23.6 Mal. 4.2 1 Car. 1.30 Heb. 7.2 Isa 9.6 Eph. 2.14 2 Thes 3.16 And O prepare Mercy and Truth And this is his Name the Lord the Lord abundant in Goodness and Truth He is a God of Truth saith Moses plenteous in Mercy and Truth saith David full of Grace and Truth saith John for the Law was given by Moses but Grace and Truth came by Jesus Christ He is Truth by Name and Truth by Nature and Truth by Office 3. Christ is Righteousness This is his Name whereby he shall be called the Lord our Righteousness And unto you that fear my Name shall the Son of Righteousness arise with healing under his Wings And Christ of God is made unto us Wisdom Righteousness and Sanctification and Redemption And according to his Type Melchisedech this was his Style King of Righteousness 4. Christ is Peace This is his Name wherewith he is called wonderful Councellor the Mighty God the everlasting Father the Prince of Peace And Christ
wicked hands have crucified and slain the enemies of Christ though they broke Commands yet they fulfilled Decrees Acts 4.27 28. Against thy holy Child Jesus whom thou hast anoynted both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together for to do whatsoever thy hand and thy councel determined before to be done The Story of Christ's sufferings was long since taken up and resolved on in the Councils of Heaven and now in the way the only begotten Son which lay in the bosom of his Father reveals this story he tells his Disciples It is written it is written I will smite the shepherd and the sheep of the flock shall be scattered 2. The Disciples hearing this discovery of the shepherd being smitten and the sheep being scattered they are amazed what shall Christ die and shall we like cowards run away and leave him alone in the combat Peter who seems boldest he speaks first Though all men shall be offended because of thee yet will I never be offended O rash presumption It appears in these particulars 1. Peter prefers himself before the rest as if all the other Disciples had been weak and he only strong though all should be offended yet will not I. 2. Peter contradicts Christ's great discovery of his Fathers great design from all eternity with a few bragging words q. d. what though Zechary hath said it and God hath decreed it yet on my part I will never do it Though I should die with thee I will not deny thee 3. Peter in his boast never mentions God's help or God's assistance whereas in relation to future promises and future purposes the Apostles Rule is Jam. 4.15 ye ought to say if the Lord will we shall live and do this and that So Peter should have said by God's assistance I will not be offended by the Lord's help I will not deny thee if the Lord will I will do this and that I will live with thee and die with thee rather than I will deny thee but we find no such word in all the Story and therefore Christ takes him off his bottoms in the first place Mat. 26.35 Verily I say unto thee Peter that this night before the Cock crow twice thou shalt deny me thrice Oh no saith Peter he will not go off his presumptuous confidence though I should die with thee I will not deny thee likewise also said all his Disciples But I must not dwell on these passages 3. His dolorous passage over the Brook succeeds He went forth with his Disciples over the Brook Cedron I never read of this Brook Cedron but some way or other it points at the sufferings of our Saviour I shall instance in some places 1. When David fled from Absolom out of Jerusalem it is said that all the Country wept with a loud voice 2 Sam. 15.23 and all the people passed over the King also himself passed over the Brook Cedron towards the way of the wilderness In this story we find David passing over this Brook Cedron with bare head and bare feet and he and all his men weeping as they went up by the Ascent of Mount Olivet I cannot think but in this King David was a type of King Jesus Christ as another David with his Souldiers or Disciples goes out of Jerusalem bare-head and bare-foot as this type seems to speak what weeping was in the way I cannot tell but probably sadness was in the hearts both of him and his Disciples whose conference was of flying suffering dying the most grievous death that ever was all the difference that I find betwixt the type and antitype in this passage is in that David fled from the face of Absolom but Christ goes out of Jerusalem not to flie from Judas or the Jews but rather to commit himself into their hands 1 Kin. 2.36 37 2. When Solomon confined Shimei to his House in Jerusalem saying Dwell there and go not forth thence any whither for it shall be that on the day thou goest out and passest over the Brook Cedron thou shalt know for certain that thou shalt surely die Now two of the servants of Shimei running away from him he follows after them and passing over this Brook Cedron it became his death why here was a type of Jesus Christ we were those fugitive servants that run away from God and to fetch us home Jesus goes over the brook Cedron rather than he will lose his servants he will lose his life All the difference that I find betwixt Shimei and Christ in this is in that Shimei was but a wicked man and yet he died an honourable death not for his servants but for his own transgression but Christ being a just man so Pilate's wife sent her Husband word Have thou nothing to do with that just man he died a most ignominious shameful death even the death of the Cross and that not for himself but for us Isa 53.5 He was wounded for our transgressions he was bruised for our iniquities 3. When the good Kings Hezekiah and Asa and Josiah purged the City and the Temple of Idolatry they burnt the cursed things at the Brook Kidron and cast them therein And Asa cut down the Idol 2 King 23.6 2 Chr. 29.16 and he brought out the Grove from the House of the Lord without Jerusalem unto the Brook Kidron and burnt it at the Brook Kidron and the Priests went into the inner part of the house of the Lord to cleanse it and brought all the uncleanness that they found in the Temple of the Lord into the Court of the house of the Lord and the Levites took it to carry it out abroad into the Brook Kidron and they arose and took away the Altars that were in Jerusalem and all the Altars for Incense took they away 2 Chr. 20.14 and cast them into the Brook Kidron or Cedron All these note unto us that the Brook was as it were the sink of the Temple into which all the purgamenta and uncleannesses of Gods house and all the accursed things were to be cast and here again was a type of Christ upon him was cast all the filths of our sins that as a River or Fountain he might cleanse us from them in this respect he is said to be made sin for us who knew no sin 2 Cor. 5.21 that we might be made the righteousness of God in him he was made sin for us and a curse for us that so he might swallow up Sin and Death and might be destruction of Hell and all I cannot pass over this passage of the Brook without some Use or Application to our selves 1. It informs Methinks this Valley and this Brook of Cedron is a right representation of a Christians Life Jesus went forth with his Disciples over the Brook Cedron Vse What is our life if we are Christ's but a passage through a vale of tears and over a Brook of several afflictions Many are
the troubles of the righteous Psal 34.19 The very word Cedron which signifies darkness denotes this state an horror of great darkness was said to fall on Abraham and then said God Gen. 15.12 13 know of a surety that thy seed shall be a stranger in a Land that is not theirs and shall serve them and they shall afflict them four hundred years As God made the evening and the morning the first day and second day and third day c. See O the life of Gods Saints is as the evening of troubles and their happiness hereafter is as the morning of Glory God's worst is first with those that are his the way to Canaan is through the wilderness the way to Sion is through the valley of Baca. Through much tribulation we must enter into the Kingdom of God Psal 84.6 Acts 14.22 John 16.33 2 Tim. 3.12 In the world ye shall have tribulation saith Christ yea all that will live godly in Christ Jesus must suffer persecution saith the Apostle Our rest is not here in this world what is this world but an Ark of travel a school of vanities a fear of deceits a Labarinth of errour a barren wilderness a strong field a tempestous sea a swelling brook a vale of tears full of all miseries 2. It reproves It is the first passage of Christ when he begins his sufferings to go over the Brook Cedron and it is the A B C of Christianity as Bradford said to learn the Lesson of taking up the Cross and following Christ Surely this world is no place and this life it is no time for pleasure God hath not cast man out of Paradise that he should find another Paradise on this side heaven Oh why do we seek the living among the dead Why do we seek for living comforts where we must expect to die daily it is only heaven that is above all winds and storms and tempests and seas and brooks and waves Oh why do we look for joyes in a vale of tears It was an heavy charge that the Apostle James laid upon some that they lived in pleasure upon earth q. d. Earth is not the place for pleasure earth is the place of sorrow of trouble of mourning Jam. 5.5 of affliction Remember that thou in thy life-time receivedst thy good things Luke 16.25 and Lazarus evil things but now he is comforted and thou art Tormented All the pleasure that wicked men have it is upon earth but the condition of the godly is clean contrary Oh 't is sad to out-live our happiness and when we should live indeed then to want our comforts and our joyes Verily I say unto you they have their reward Mat. 6.2 Job 21.13 said Christ of Hypocrites their Heaven is past they spend their daies in wealth or in mirth saith Job of the wicked and in a moment go down to the Grave Alas their best daies are then past and they must never be merry any more Ah fond Fools of Adam's seed to lose Heaven for a little earthly contentment How should this sowr your carnal joyes when you remember all this is only upon earth it cannot be for ever there must be a change of all these things here you laugh and hereafter you must howl no sooner death comes but then you 'l cry Farewel world Oh into what a Gulf am I now falling 3. It instructs Ah my Brethren let 's remember we are pilgrims and strangers upon earth and our way lies over the Brook and Valley of Cedron we cannot expect to enter with Christ into glory but we must first drink of the Brook in the way i.e. we must endure many afflictions variety of afflictions You will say this an hard saying who can hear it I remember when Jesus told his Disciples of his sufferings to be accomplished at Jerusalem Peter takes the boldness to dehort his Master Be it far from thee Mat. 16.22 Lord this shall not be unto thee but Jesus thereupon calls him Satan meaning that no greater contradictions can be offered to the designs of God and Christ than to diswade us from sufferings There 's too much of Peter's humour abides amongst us Oh this Doctrine of afflictions will not down with Libertines Antinomians and the like and hence we believe we have our Congregations so thin in comparison of some of theirs they that can break off the yoke of Obedience and untie the Bands of Discipline and preach a cheap Religion and present heaven in the midst of flowers and strew palms and carpets in the way and offer great liberty of living under sin and reconcile eternity with the present enjoyment shall have their Schools filled with Disciples but they that preach the Cross and sufferings and afflictions and strictness of an holy life they shall have the lot of their blessed Lord i.e. they shall be ill thought of and deserted and railed against Well but if this be the way that Christ hath led us whilest others abide at ease in Zion let us follow him in the valley and over the Brook that is called Cedron Thus far have we observed Christ in the way together with his passage over Cedron we come now to the Garden into which he entred and his Disciples SECT III. Of the Garden into which Christ entred Mat. 26.36 MAtthew relates it thus then cometh Jesus with them unto a place called Gethsemane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies in special a Field a Village but more generally a Place as we translate it and this place was called Gethsemane i.e. a valley of fatness Certainly it was a most fruitful and pleasant place seated at the foot of the Mount of Olives accordingly John relates it thus John 18.1 Jesus went forth with his Disciples over the Brook Cedron where was a Garden many Mysteries are included in this Word and I believe it is not without reason that our Saviour goes into a Garden As 1. Because Gardens are solitary places fit for meditation and prayer to this end we find Christ sometimes on a Mountain and sometimes in a Garden 2. Because Gardens are places fit for repose and rest when Christ was weary with preaching working of Miracles and doing acts of Grace in Jerusalem then he retires into this Garden 3. Because a Garden was the place wherein we fell and therefore Christ made choice of a Garden to begin there the greatest work of our Redemption In the first Garden was the beginning of all evils and in this garden was the beginning of our restitution from all evils in the first Garden the first Adam was overthrown by Satan and in this Garden the second Adam overcame and Satan himself was by him overcome in the first Garden sin was contracted and we were indebted by our sins to God and in this Garden sin was paid for by that great and precious price of the blood of God in the first Garden man surfeited by eating the forbidden fruit and in this Garden
cancelling of the bond so the payment was wrought by Christ's death and the cancelling of the Bond was at his resurrection I shall not disprove either of these I am sure this is without all controversie that Christ rose that it might fully appear that now the Bond was cancelled and Gods Justice satisfied 4. That he might overcome and conquer sin death and devil and hence the Apostle cryes victory upon the occasion of Christ's resurrection 1. Cor. 15.55 O death where is thy sting O grave where is thy victory now was the day that he broke the prison and carryed the keys of death and hell at his own girdle now was the day that he spoiled Principalities and Powers that he troad on the Serpents head and all-to-bruised it that he came upon him took from him his armour wherein he trusted and divided his spoyles now was the day that the Jew lost his rage and death his sting and the grave his corruption and Hell his purchase now was the day of his victory over all his enemies now was the day that the Phaenix sprung up out of its own ashes that Jonas came safe out of the belly of the whale that the Tabernacle of David that was fallen was raised again that the Son of righteousness covered with a cloud appeared and shone with greater lustre than before that Sampson took the gates of the City and carryed them away He arose even upon that account 1 Cor. 15.20 5. That he might become the first-fruits of them that slept Christ is called the first-fruits in a double respect 1. In respect of the day whereon he rose Paul was an excellent critick the very feast carryed him to the word as the day of his passion was the day of the passeover and the Apostle thence could say Christ is our passeover 1 Cor. 15.7 1 Cor. 5.7 1 Cor. 15.20 Lev. 22.10 11. So the day of Christ's rising was the day of the first-fruits and the Apostle thence could say Christ is our first-fruits Concerning this feast of the first fruits we read Lev. 22.10 11. It was their first harvest of their basest grain Barley but the full harvest of their best grain of Wheat was not till pentecost Now upon this day the morrow after the Sabbath the beginning of their first harvest when the sheaf of their first-fruits was brought unto the Priest and waved before the Lord Christ arose from the dead and in this respect Paul calls him the first fruits of them that sleep of all the Saints 1 Cor. 15.20 He arose first as on this day for the full Harvest is not till doomes-day the general Resurrection day 2. he is called the first-fruits in respect of them whom he thereby sanctified for as an handful of the first-fruits sanctified the whole Field of corn that was growing so Jesus Christ the first-fruits of the dead sanctifies all those who are lying in the grave to rise again by his Power even when they are in the dust of death 1 Cor. 15.17 28. If Christ be not risen saith the Apostle ye are yet in your sins But now is Christ risen from the dead and become the first-fruits of them that sleep 6. That being formerly abased as a servant and crucified as a sinner he might thus be declared to be the Son of God and exalted to be a Prince and Saviour of men and so his name might be glorified of all the World He was made of the Seed of David according to the flesh Rom. 1.3 4. and declared to be the Son of God with power according to the Spirit of Holiness by the resurrection from the dead It was of necessary consequence that he that was so humbled must be thus exalted therefore will I divide him a portion with the great Isa 53.12 and he shall divide the spoil with the strong because he hath poured out his soul unto death agreeable to which is that of Christ Thus it is written and thus it behooved Christ to suffer Luke 24.46 and to rise from the dead the third day When Peter was Preaching Christ to the high Priest and councel that condemned him to death he told them that the God of our Fathers hath raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour Act. 5.30 31. Phil. 2.8.9 and suitable to this is that of Paul he humbled himself and became obedient to the death even to the death of the Cross wherefore God also hath highly exalted him and given him a name which is above every name It was for his own glory and his Fathers glory that he should rise again from the dead 1 Pet. 1.21 Phil. 2.11 God raised him up from the dead and gave him glory and he was therefore exalted that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Of all the reasons of Christ's resurrection we must look upon this as the main for as he hath made all things for himself so he hath done all things for his own glory Rom. 6.4 Christ was raised up from the dead saith the Apostle by the glory of the Father By the glory or to the glory or for the glory of himself and of his Father SECT III. Of the manner of Christ's Resurrection 3. HOw he rose for the manner of his resurrection we may consider in it these particulars 1. That Christ rose again as a common Person he stood in our stead and therefore when he rose from death we and all the Church of Christ rose together with him and in him We have formerly observed that Christ took upon him the Person of no man he took only the nature of man into the union of the second Person that so he might dye and rise again not as a Particular but a common Person that he might be as a representative in our room and stead that he might be as a Spiritual head and as the second Adam who could infuse life into all his members In this respect the Apostle makes comparison betwixt Adam and Christ now Adam we know was reckoned before his fall as a common publick Person not standing singly or alone for himself but as representing all mankinde to come of him so Jesus Christ is reckoned to us both before his death and in his death and after his death as a common publick Person not living dying or rising again singly or alone for himself but as representing all the believers in the world and hence it is that Adam is called the first man 1 Cor. 15.47 and Jesus Christ is called the second man as if there never had been nor ever should be any more men in the world save only these two and why but because these two between them had all the rest of the Sons of men hanging at their girdles Adam had all the Sons of men born into this world called
Luke Theoph. super Luk. who out of his modesty concealed his own name saith Theophilact 5. He appeared unto the ten Apostles when the doors were shut Some controversie there is in this because the Evangelist saith expresly Luke 24.33 ver 36. John 20.24 that the eleven Disciples were gathered together and as they spake Jesus himself stood in the midst of them Now Judas was hanged and Matthias was not elected and Thomas Didimus was not with them when Jesus came how then could he appear to eleven Apostles considering at at this time there were but eleven in all Some say it is a certain number put for an uncertain Others say that the eleven might be together when the two Disciples came and when Jesus came Thomas might be absent and gone from amongst them And if the Text be viewed well there is no contradiction in this saying But I must not dwell on controversial points 6. He appeared to all the Disciples and Thomas was with them John 20.26 and then he shewed them his wounds to strengthen the weak faith of his wavering servants Thomas would not have believed unless he had seen and therefore Christ shews him the wounds of his body that he might cure the wounds of Thomas's unbelieving soul 7. He appeared to Peter and John and James and Nathaniel and Didimus John 21.2 and two other Disciples when they were a fishing at the sea of Tiberias there he proved the verity of his Deity by that miracle of the fishes and the verity of his humanity by eating meat with them ver 14. And this was the third time that he shewed himself publickly and solemnly unto all or to the most part of his Disciples 8. He appeared unto more than five hundred brethren at once of this we read not in the Evangelists but the Apostle Paul records it 1 Cor. 15.6 after that he was seen of above five hundred brethren at once of whom the greater part remain unto this present but some are fallen asleep 9. He appeared unto James the Brother of the Lord i.e. the Cozen-german of Christ according to the Flesh he was called James the just in regard of his upright and innocent life Jerome in his Book De viris illustribus tells us that afore Christ's death this James made a vow that he would eat no bread till Christ were risen again from the dead and now Christ appearing to him he commanded Bread and Meat to be set on the table saying to James O my brother now rise and eat for now I am risen again from the dead Of this Apparition Paul makes mention 1 Cor. 15.7 After that he was seen of James 10. He appeared to the eleven Disciples on Mount Tabor in Galilee And this Matthew intimates when Jesus bade the woman tell his Brethren that he was risen and that they should go into Galilee and there they should see him Mat. 28.10 16 17. and accordingly in that Mountain where Jesus had appointed them they saw him and worshipped him 11. He appeared to all his Apostles and Disciples upon Mount Olivet by Jerusalem when in the presence of them all he ascended up into Heaven This mountain is expressed by Luke when after Christs ascension it is said Acts. 1.12 that the Disciples returned back to Jerusalem from the mount called Olivet 12. He appeared unto Paul travelling unto Damascus This indeed was after his forty dayes abode upon the earth And yet this Paul mentions amongst the rest of his apparitions and last of all he was seen of me also 1 Cor. 15.8 as of one born out of due time My meaning is not to speak of all these Apparitions in order for of some of them we are neither assured of the order nor of the time But of the most considerable and most edifying we shall treat SECT V. Of Christ's Apparition to Mary Magdalen ON the first day were many Apparitions But I shall speak only to one or two as related by the Evangelist John 1. Christ appeared unto Mary Magdalen apart The first day of the week cometh Mary Magdalen early when it was yet dark unto the Sepulchre John 20.1 and seeth the stone taken away from the Sepulchre she came whiles it was yet dark she departed from home before day and by that time she came to the Sepulchre the Sun was about to rise thither come she finds the stone rolled away and the body of Jesus gone upon this she runs to Peter and John and tells them they have taken away the Lord out of the Sepulchre and we know not where they have laid him Then Peter and John ran as fast as they could to see they looked into the Sepulchre and not finding the body there they presently returned By this time Mary Magdalen was come back and howsoever the Disciples woulâ— not stay yet she was resolved to abide by it and to see the issue We find this apparition for our further assurance compassed and set about with each needful circumstance here 's the time when the place where the persons to whom the manner how â—e appeared together with the consequents after his apparition John 20.1 1. For the time when he appeared Now upon the first day of the week very early in the morning It was the first day of the week the next day to their Sabbath I shall speak more particularly to this in the next apparition and it was very early in the morning the appâ—rition was early but Maries seeking Christ was so early that it was yet dark she 's going to the grave when by course of nature she should have been in her bed she sought him early whom she loved intirely giving us to learn that we should seek Christ betimes Ecle s 12.1 even in the dayes of our youth that in these first dayes of the week we should riâ—e up early to enquire after Christ they that will not seek Christ until they have given over seeking other things may justly fear to miss Christ First seek the kingdom of God Mat. â— 33 and his righteousness and then saith Christ all other things shall be added unto you 2. For the place where he appeared it was in the garden where Christ was buried in a garden Adam first sinned in a garden Christ first appeared in a garden death first was threatened and deserved and in a garden life is restored and conferred upon us Christ makes choice of a garden both for his grave and resurrection and first apparition to tell us where we might seek him if we have lost him My beloved is gone down into his garden to the beds of spices to feed in the gardens and to gather lillies that is Jesus Christ is to be sought and found in the particular assemblies of his people Cant. 6.2 they are the garden of his pleasure wherein are varieties of all the beds of renewed souls there he walkes and there he feeds and there he solaceth