in holiness and righteousness all the dayes of our life surely this is the end for which we are delivered out of the hands of our enemies sin death and hell Eph. 5.8 Ye were sometimes da â—nâ—ss during your abode in the grave of sin but now being risen ye are light in the Lord walk therefore as children of light Walk i.e. bestir your selves in the works of God Arise shine for thy light is come and the glory of the Lord is risen upon thee When God doth let the Sun of Righteousness arise Isa 60.1 it is fit we should be about the business of our souls We see that the night is dedicated to rest and therefore God that doth order all things sweetly he draws a curtain of darkness about us as which is friendly to rest like a Nurse that when she will have her little one sleep she casts a cloath over the face and hides the light every way but when this natural Sun ariseth then men go out to their work so must we though in the darkness of the night we shorted in sin yet now we must bestir our selves seeing the Sun of the spiritual world is risen over us And yet when all is done let us not think that our vivification in this life will be wholly perfect as it is with our mortification in the best it is but an imperfect work so it is with our vivification it is only gradual and never perfected till grace be swallowed up of glory Only let us ever be in the use of the means and let us endeavour a further renovation of the new man adding one grace to another To faith vertue to vertue knowledge to knowledge temperance to temperance patience 2 Pet. 1 5 6. Rom. 7.1 to patience godliness c. till we perfect holiness in the fear of God till we shine with those Saints in glory at perfect day Thus far we have Looked on Jesus as our Jesus in his resurrection and during the time of his abode on earth Our next work is to Look on Jesus carrying on the great work of our Salvation in his ascension into Heaven and in his session at God's right hand and in his mission of the holy Spirit LOOKING UNTO JESUS In his Ascension Session and Mission of his Spirit The Eight Book PART VIII CHAP. I. Heb. 12.2 Looking unto Jesus who is set down at the right hand of the Throne of God SECT I. Of Christ's Ascension and of the manner how THUS far we have traced Jesus in his actings for us untill the day in which he was taken up Acts 1.2 That which immediately follows is his Ascension Session at God's right hand and Mission of his holy Spirit in prosecution of which as in the former I shall first lay down the object and secondly direct you how to look upon it The object is threefold 1. He ascended into Heaven 2. He sate down at Gods right hand 3. He sent down the holy Ghost 1. For the Ascension of Christ this was a glorious design and contains in it a great part of the salvation of our souls In prosecution of this I shall shew first that he ascended 2. How he ascended 3. Whither he ascended 4. Why he ascended 1. That he ascended 1. The types prefigure it Then said the Lord to me Ezek. 44.2 3. this gate shall be shut it shall not be opened it is for the Prince the Prince he shall sit in it to eat bread before the Lord he shall enter by the way of the porch of that gate and shall go out by the way of the same As the gate of the Holy of Holies was shut against every man but the High Priest so was that gate of Heaven shut against all so that none could enter in by their own vertue and efficacy but only our Prince and great high Priest the Lord Jesus Christ indeed he hath opened it for us and entred into it in our place and stead Whither the fore-runner is for us entred even Jesus made an high Priest for ever after the order of Melchisedech 2. The Prophets forsaw it Heb. 6.20 Dan. 7.13 14. I saw in the night visions and behold one like the Son of man came with the clouds of heaven and came to the ancient of dayes Mark 16.19 Luke 24.31 and they brought him near before him and there was given him dominion and glory and a Kingdom 3. The Evangelists relate it He was received up into heaven He was carried up into heaven 4. The eleven witness it For while they beheld he was taken up Acts 1.9 Acts 1.10 11. and a cloud received him out of their sight 5. The holy Angels speak it For while they looked steadfastly toward heaven as he went up behold two men stood by them in white apparel which also said ye men of Galilee why stand ye gazing up into heaven this same Jesus which is taken up from you into heaven shall come in like manner as ye have seen him go into heaven Eph. 4.8 10. 1 Pet. 3.22 6. The blessed Apostles in their several Epistles ratifie and confirm it When he ascended up on high he led captivity captive and gave gifts unto men he that descended is the same also that ascended up far above all heavens Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him 2. How he ascended The manner of his Ascension is discovered in these particulars 1. Luke 24.51 He ascended blessing his Apostles While he blessed them he was parted from them and carried up into heaven It is some comfort to Christ's Ministers that though the world hate them Christ doth bless them yea he parted with them in a way of blessing as Jacob leaving the world blessed his Sons so Christ leaving the world blessed his Apostles and all the faithful Ministers of Christ unto the end of the world Some add that in these Apostles not only Ministers but all the elect to the end of the world are blessed The Apostles were then considered as common persons receiving this blessing for all us and so those words uttered at the same time are usually interpreted Mat. 28.20 Lo I am with you alway even to the end of the world This was the last thing that Christ did on earth to shew that by his death he had redâ—emed us from the curse of the Law Eph. 1.3 and that now going to heaven he is able to bless us with all spiritual blessings in heavenly places Acts 1.19 2. He ascended visibly in the view of the Apostles while they beheld he was taken up he was not suddenly snatched from them as Elija was nor secretly and privily taken away as Enoch was but in the presence of them all both his Apostles and Disciples he ascended up into Heaven but why not in the view of all the Jews that so they might know that he was risen again and
made is a curious question and sets many wits on work in this Scripture it is set out by the sound of a Trumpet * Anselmus in elucidario Suarez tuba ex aere Doctor Slater who faith I see not but we may take it properly c. Cornelius a lapide Mat. 24.31 1 Cor. 15.52 1 Thes 4.16 Now some would have it to be a material Trumpet because the Scriptures frequently call it a Trumpet He shall send his Angels with the sound of a Trumpet saith Christ and in a moment in the twinkling of an eye at the last trump we shall be changed saith Paul for the Trumpet shall sound and the dead shall be raised And the Lord himself shall descend from Heaven with a shout and with the voice of the Archangel and with the Trumpet of God But whether this Trumpet shall be of Silver or of Brass or of the Air or of the Cloud and Meteors whereon Christ rides they cannot agree †Piscator Estius Aretius alii fere omnes others more probably look upon this Trumpet as nothing else but a metaphor or a sound formed in the Air like the sound of a Trumpet A voice it is without all controversie and metaphorically it may be called a trumpet both from the clearness and greatness of the sound so loud shall it be that 't will pierce into the ears of the dead in their graves It will shake the world rend the rocks break the mountains dissolve the bonds of Death Cui omnia obediunt elementa petras scindit inferos aperit c. Chrysost in 1 Cor. 15. burst down the gates of Hell and unite all spirits to their own Bodies An horrible terrible voice shall it be But how should Angels who are spirits make a voice by a collision of the Air which the Angels can move at their pleasure and who can tell say some but there may be some new-created instrument trumpet-like adapted for the Angels at the sides of which by a force and collision of the air this great shout may be to convene all the World or who knows say others but that the Lord Jesus may fill the Angels even as trumpets are filled with a loud blast and that through them this loud blast shall come rushing like a mighty wind upon the dead Saints and so awaken their bodies out of the dust we all know this was usual in all the Jews solemnities to convene the people by the found of a trumpet And the Lord spake unto Moses saying Make thee two trumpets of silver Numb 10 1 2 3 9. That thou mayest use them for the calling of the Assembly And when thou shalt blow them all the Assembly shall assemble themselves and if ye go to war then ye shall blow an alarme with the Trumpets and in the same way say they Christ now will convene all the World with the sound of a trumpet or with the sound of some such instrument of divine power and vertue whereby the dead shall be raised and their bodies and souls re-united Amidst all those Authors if I may deliver my opinion I suppose the Text that will clear all to us above all that is written is that of 1 Thessalonians 4.16 For the Lord himself shall descend from heaven with a shout 1 Thes 4.16 with the voice of the Archangel and with the trumpet of God Give me leave to insist on it that we may come up yet to a more full and perfect knowledg of this passage In these words is shewed or held forth the coming of Christ in three particulars with a shout with a voice and with a trumpet some think this to be one and the same set out in variety of expressions but I am of another mind It is agreed by most that the transactions at the giving of the Law on Mount Sinai were a representation of the proceedings which shall be at the great day of Judgment now in that transaction we read of a three-fold voice The voice of God the voice of Thunder and the voice of a Trumpet Exod. 19.16 compared with Exod. 20.1 and accordingly we find the Apostle speaking of a three-fold voice Of the voice of Christ of the voice of Thunder and of the voice of a Trumpet 1. The Lord himself shall descend with a shout Arius Montanus and the vulgar translate it with a command Lyra and others think this to be the voice of Christ himself saying John 11.48 with a loud voice Arise ye dead and come to Judgment Thus Jesus cryed with a loud voice Lazarus come forth and with such a voice will he call on the dead at the last day Jâ—hn 5.25 So much Christ himself hath taught us The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live The hour is because by his voice he raised some at his first coming and the hour is coming because in the like manner he will raise up all men at the last day Marvel not at this saith Christ for the hour is coming John 5.28 in the which all that are in the graves shall hear his voice and they shall come forth As at the creation of the World he said Let there be light and there was light so at the dissolution of the World he will say Let the dead arise let the Sea give up the dead that are in it and Death and Hell deliver up the dead which are in them and it will be so 2. The Lord shall descend with the voice of the Archangel Two questions here 1. Who is this Archangel 2. What is this voice For the first some argue this Archangel to be Gabriel others Raphael others Michael The Jews have an antient tradition that there are seven principal Angels that minister before the throne of God and therefore called Archangels The Scriptures seem to speak much that way Revel 4.5 Rev. 5.6 Zach 4.10 Rev. 8.2 calling them seven Lamps of fire burning before the throne and seven hornes and seven eyes of the Lamb and the seven spirits of God sent forâ—h into all the earth and seven eyes of the Lord which run to and fro through the whole earth and yet more plainly seven Angels that stand before God Now which of these Seven is the Archangel here spoken of is hard to determine only probable it is that all the Archangels and all the angels are hereby understood as comprehended under that one to which agrees Matth. 24.31 Mr. Aynsworth observes that when things are done by a multitude where one is chief that the action is frequently ascribed either to the multitude or to him that is chief indifferently as Jehoiadah brought forth the Kings Son and he put the Crown upon him 2 Kings 11.12 or they brought forth the Kings son and they put upon him the Crown 2 Chron. 23.11 so David offered burnt-offerings 2 Sam. 6.17 or they offered burnt offerings 1 Chron. 16.1 and
thy God with all thy heart with all thy soul and with all thy mind this is the first and great Commandment Mat. 22 36 37 38. Now as our Saviour discovers love there so in like manner is faith and Christ there the necessary consequents But you may object what say we to obedience is not that rather the condition of this covenant thus shining in the Law Indeed the Law and obedience are Correlatives But in this case we are not to look to the Law as meerly mandatory we gave you the sence of the word and how it is used as a covenant of grace remember only this the Law is considered either more strictly as it is an abstracted rule of righteousness holding forth life upon no other terms but perfect obedience or more largely as that whole doctrine delivered on Mount Sinai with the preface and promises adjoyned in the former sense it is a Covenant of works but in the latter sense it is a covenant of grace And yet I dare not say that as the Law is a covenant of grace it doth exclude obedience In some sort obedience as well as faith may be said to be a condition of the covenant of grace I shall give you my thoughts in this distinction obedience to all Gods commandments is either considerable as a cause of life or as a qualification of the subject in the former sense it cannot be a condition of the covenant of grace but in the latter sense it may if by condition we understand whatsoever is required on our part as precedent concomitant or subsequent to the Covenant of grace repentance faith and obedience are all conditions but if by Condition we understand whatsoever is required on our part as the cause of the good promised though only instrumental why then faith or belief in the promises of the covenant is the only condition faith and obedience are opposed in the matter of justification and salvation in the Covenant not that they cannot stand together in one subject for they are inseparable united but because they cannot concur and meet together in one court as the cause of justification or salvation Now when we speak of the condition of the Covenant of grace we intend such a condition as is among the number of true causes indeed in the Covenant of works obedience is required as the cause of life but in the Covenant of grace though obedience must accompany faith yet not obedience but only faith is the cause of life contained in the Covenant 7. Who was the Mediator of this Covenant to this we distinguish of a double Mediator viz. Typical and Spiritual Moses was a typical but Christ was the spiritual Mediator and herein was Moses priviledged above all before him he was the Mediator of the Old Testament Christ reserving himself to be the Mediator of a better Covenant i. of the New Testament Moses received the Law from God Heb. 8.6 and delivered it to the people and so he stood a Mediator between God and the people never was mortal man so near to God as Moses was Abraham indeed was called Gods friend but Moses was Gods favorite and never was mortal man either in knowledge love or authority so near unto the people as Moses was which makes the Jews O wonder to Idolize him to this very day Moses was called in as a Mediator on both parts 1. On Gods part when he called him up to receive the Law all those messages which God sent by him to the people 2. On the peoples part when they desired him to receive the Law for they were afraid by reason of the fire and durst not go up into the Mount Deut. 5.5 mark how he stiles himself as a Mediator At that time saith he I stood between the Lord and you to shew you the word of the Lord He was Gods mouth to them and he was their mouth to God and he was a prevailing Mediator on both parts he prevailed with God for the suspending of his Justice that it should not break out upon the people and he prevailed with the people to bind them in Covenant unto God and to make profession of that Obedience which the Lord required and called for yet for all this I call him not a Mediator of Redemption but Relation A great deal of difference there is betwixt Moses and Christ as 1. Moses only received the Law and delivered it to the people but Chirst our true Moses fulfilled it 2. Moses broke the Tables to shew how we in our Nature had broken the Law but Christ our true Moses repairs it again 3. Moses had the Law only writ in Tables of Stone but Christ writes it in the Tables of our hearts 4. Moses was meer man but Christ is God as well as man Moses was only a Servant in Gods House but Christ is a Son yea Christ is Lord of his own House the Church Moses mediation was of this use to shew what was the true manner of worshipping God but he did not inspire force and power to follow it he could not reconcile men to God as of himself and therefore it appeared that there was need of another reconciler viz. the Lord Jesus Christ 8. What of Christ and of his death do we find in this manifestation of the Covenant I answer 1. In delivering the Law we find something of Christ there is a question whether the Lord himself immediately in his own person delivered the Law Deut. 5 2â— and some conclude affirmatively from the Preface God spake these words and said and from that passage of Moses these words the Lord spake unto all your Assembly in the Mount out of the midst of the fire and wrote them on two Tables of Stone and delivered them unto me But others are for the negative and say this proves not that they were pronounced or delivered immediately by God for we find in Scripture that when the Angels were the immediate persons yet the Lord himself is reported to have spoken unto men Gen. 18.2 13. Exod. 3.2 6 7. And Augustine is resolute Aug. de Trin. l. 2. c. 15. that Almighty God himself in the time of the Old Testament did not spake to the Jews with his own immediate voice but only by Christ or by his Angels or by his Prophets and for this Ministerial voice of his Angels some produce these Texts â—cts 7.5 â—al 3.19 who have received the Law by the Ordinance of Angels and wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a mediator â—eb 2.2 And if the word spoken by Angels was stedfast c. For my part it hath puzled me at times whether of these opinions to take but others say and I am now as apt to joyn with them as with either of the former that Jesus Christ the second person of the Trinity
brought unto Pilate's house John 18.28 Mat. 27.1 2 3 4 5. then led they Jesus from Caiphas unto the Judgment-Hall and it was early When the Morning was come all the chief Priests and Elders of the People took council against Jesus to put him to death and when they had bound him and led him away and delivered him to Pontius Pilate the Governour Then Judas which had betrayed him hanged himself O the readiness of our nature to evil When the Israelites would sacrifice to the Golden-Calf they rose up early in the Morning if God leave us to our selves Exod. 32.6 we are as ready to practise mischief as the fire is to burn without delay But on this Circumstance I shall not long stay the transactions of this hour I shall consider in these two passages Christ's Indictment and Judas's fearful end In Christ's Indictment we may observe 1. His Accusation 2. His Examination In his Accusation we may observe 1. Who are his Accusers 2. Where he was accused 3. What was the matter of which they do accuse him 1. His Accusers were the chief Priests and Elders of the People Mat. 27.12 the very same that before had judged him guilty of Death are now his Accusers before the temporal Judge but why must our Saviour be twice Judged was not the Sanhedrim or Ecclesiastical Court sufficient to condemn him I answer He is twice judged 1. That his Innocency might more appear true Gold often tried in the fire is not consumed but rather perfected so Christ's Integrity though examined again and again by divers Judges wholly corrupt yet thereby it was not hurt but made rather more illustrious 2. Because his firster judgment was in the night and a sentence pronounced then was not reputed valid it is said of Moses that he judged the People from the morning unto the evening Exod. 18.13 John 18.31 for until night no judgment was protracted 3. Because said the Jews it is not lawful for us to put any man to death These words had need of exposition we know Moses's Law prescribed death to the Adulterers Idolaters Blasphemers Man-slayers Sabbath-breakers but now the Romans say some had come and restrained the Jews from the execution of their Laws others are of another mind and therefore the meaning of these words It is not lawful for us to put any man to death may be understood say they in a double sense 1. That it was not Lawful for them to put any man to such a death as the Death of the Cross Moses's Law was Ignorant of such a death and the words following seem to favour this interpretation John 18 32. that the saying of Jesus might be fulfilled which he spake signifying what death he should die We read only of four sorts of death that were used among the Jews as strangling stoning burning and killing with the sword crucifying was the invention of Romans and not of Jews 2. That it was not Lawful for them to put any man to death at such a time on this day was celebrated the Jews Passover which was in memory of their deliverance out of Egypt so that now they had a custome to deliver some from death the case of Barabbas but they could not now condemn any one to death hence it was that after Herod the Jew had killed James he proceeded further to take Peter also yet during the dayes of unleavened Bread he delivers him to be kept in Prison Acts. 12.14 intending saith the Text after Easter to bring him forth to the People Pilate a Gentile was not tied to these Laws and therefore they led Jesus from Caiaphas unto the Hall of judgment or unto Pilate's House 2. The place of the Accusation was at the door of the House they would not go into the Judgment-Hall lest they should be defiled John 18.28 but that they might eat the Passover See what a piece of Superstition and grose Hypocrisie is here they are curious of a Ceremony but make no strain to shed innocent blood they are precise about small matters but for the weightier matters of the Law as Mercy Judgment Fidelity and the Love of God they let them pass they honour the figurative Passover but the true Passover they seize upon with bloody and sacrilegious hands 3. The matter of which they accuse him 1. That he seduced the People 2. That he forbade to pay Tribute to Cesar 3. That he said he was a King How great but withal how false were these their accusations For the first Christ was so far from stirring up Seditions that he strove and endeavoured to gather the People into one O Jerusalem Mat. 23.37 Jerusalem how often would I have gathered thy Children together even as a Hen gathereth her Chickens under her wings and ye would not For the second instead of denying to pay tribute to Cesar Mat. 17.27 Luke 20.25 he paid it in his own particular take twenty-pence out of the fishes mouth said he to Peter and give unto them for me and thee and give unto Cesar the things that are Cesar's said he to the People and to God the things that are God's For the third instead of making himself a King he professeth that his Kingdom is not of this World and when they would have made him a King instead of flattering them John 18.36 John 6.15 he flieth from them and that into the Wilderness or into a mountain himself alone Thus much of the Accusation 2. For his Examination Pilate was nothing moved with any of the Accusations save only the third and therefore letting all the rest pass he asked him only Art thou the King of the Jews Joh. 18.33.36 To whom Jesus answered My Kingdom is not of this World c. He saith not my Kingdom is not in this World but my Kingdom is not of this World by which Pilate knew well that Christ was no enemy unto Cesar Christs Kingdom is spiritual his government is in the very hearts and Consciences of men and what is this to Cesar Hence Pilate useth a policy to save Jesus Christ they tell him that Christ was of Galilee and therefore he takes occasion to send him to Herod who was Governour of Galilee But of that anon Vse How many Lessons may we learn from hence 1. Christ was accused who can be free The chief Priests and Elders of the Jews accused Christ no wonder if those that are chief and great amongst us accuse poor Christians O there 's a perpetual enmity between the seed of the woman and the seed of the serpent there is an everlasting irreconcileable implacable enmity and antipathy between Grace and Prophaneness light and darkness Christ and Belial As it is reported of Tigers that they rage when they smell the fragrancy of Spices so it is with the wicked who rage at the spiritual Graces of them that are sincere for God 2. Christ's Accusers would not go into the Judment-Hall lest they
hope This is to undervalue Christ's redemption this is to think there is more in sin to damn than in Christ's sufferings to save whereas all thy Sins to Christ are but as a little cloud to the glorious Sun yea all the Sins of all the men in the world are but to Christs merits as a drop to the Ocean I speak not this to encourage the presumptuous sinner for alass he hath no part in this satisfaction but to comfort the humble sinner who is loaden with the sense of his Sins what though they were a burthen greater than he can bear yet they are not a burthen greater than Christ can bear there is in Christ's blood an infinite treasure able to sanctifie thee and all the World there is in Christs death a ransome a counterprice sufficient to redeem all the sinners that ever were or ever shall be the price is of that nature that it is not diminished though it be extended to never so many as the Sun hath fulness of light to enlighten all the world and if the blind do not see by it it is no any scarcity of light in the Sun but by reason of his own indisposition so if all men are not acquitted by Christ's death it 's not because that was insufficient as if it had not vertue enough to reach them as well as others but because they by their unbelief do reject this remedy Oh what large room hath saith to expatiate in sit down and dive and dive yet thou canst not come to the bottom of Christ's blood but as the Prophet Ezekiel saw still more and greater abominations so mayest thou in the sufferings of Christ observe more and more fulness See what a notable opposition the Apostle makes Rom. 5.15 16 17 18 19 20 21. between the first and second Adam proving at large that Christ doth super-abound in the fruits of his grace above the first Adam in the fruits of his sin he calls it grace and the abundance of grace and this abundance of grace reigneth to life Ver. 17. so that these Texts should be like so much oyl poured into the wounds of every broken-hearted sinner Oh is there any thing that can be desired more than this 5. There is in it remission of sins so saith Christ Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins Remission of sins is attributed to Christ's death as a cause it is not thy tears or prayers or rendings of heart that could pay the least farthing Heb. 9.22 Without shedding of blood saith the Apostle there is no remission God will have tears and blood also though not for the same purpose for all thy tears thou must flie to Christ only as the cause it is true thou must mourn and pray and humble thy self but it 's Christ's blood only that can wash us clean Oh remember this God will not pardon without satisfaction by the blood of Christ And surely this makes Christ's death so desirable Oh my sins afflict me cries many a one Oh I am loathsome in mine own eyes much more in Gods surely God is offended with my dulness slothfulness and my thousand imperfections I am all the day long entangled with this sin and that sin and the other sin but let this contrite spirit look on Christ's death and therein he may find all sin is pardoned see here what an Argument is put into thy mouth from these sufferings of Christ well mayest thou say O Lord I am unworthy but it is just and right that Christ obtain what he died for Eph. 2.13 14. O pardon my sins for his death's sake and for his precious blood sake 6. There is in it reconciliation and peace with God In Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace who hath made both one and hath broken down the middle wall of partition between us Rom. 5.10 Eph. 2.16 Col. 1.20 When we were enemies we were reconciled unto God by the death of his Son that he might reconcile both viz. Jews and Gentiles unto God in one body by the Cross And having made peace through the blood of his Cross by him â—o reconcile all things to himself This certainly should admirably support the drooping soul it may be thou cryest My sins have made a breach betwixt God and my soul I have warred against heaven and now God wars against me and oh what odds if the Lord be angry yea but a little what will become of my poor soul is a little stubble able to contend with the consuming fire how then should I contend with God but come now and look on Christ's death as the means and meritorious cause of reconciliation and thou canst not but say O this death is desirable When God the Father looks at a sinner in the bloody glass of Christ then saith God Oh now fury and wrath is not in me I have no more quarrel or controversie with this soul seeing Christ hath suffered it is enough I have as much as my justice can demand my frowns are now turned into smiles and my rod of iron into a Scepter of grace Why this is it that makes Christ's death and blood so desirable to the soul what shall Jacob so rejoyce in seeing Esau's face altered to him shall he say to Esau I have seen thy face as the face of God how much rather may the humble and believing sinner be filled with gladness when through Christ's blood shall be thus appeased and reconciled with him 7. There is in it immunity and safety from all the judgments and dangers threatned against our sins Surely if there were such force in the blood of the type that by the effusion of it the Israelites lay safe and untouched of the revenging Angel how much more in the blood of Christ Rev. 12.11 Satan himself is said to be overcome by the blood of the Lamb and God's revenge due to our sins is said to be removed by the blood of Jesus therefore it is called The blood of sprinkling that speaks better things than the blood of Abel Heb. 12.24 the blood of sprinkling was for safety and Christ's blood is for safety it cries not for revenge as Abel's blood cryed but for mercy and for deliverance from all misery 8. There is in it a blessed vertue to open Heaven and to make passage thither for our souls Having boldness or liberty to enter into the holiest by the blood of Jesus Heb. 10.19 it is the blood of Christ that rents the Vail and makes a way into the Holy of Holies that is into the Kingdom of Heaven without this blood there is no access to God it is only by the blood of Christ that heaven is open to our prayers and that Heaven is open to our persons this blood is the key that unlocks Heaven and lets in the souls of his Redeemed
Jesus Christ Doctor Sibbs is clear that the special office of the ministry of Christ is to lay open Christ to hold up the tapistry to unfold the hidden misteries of Christ and therefore he exhorts that we should labour to be alwayes speaking somewhat about Christ or tending that way when we speak of the law let it drive us to Christ when of moral duties let them teach us to walk worthy of Christ Christ or some what tending to Christ should be our theme and mark to aime at Sibbs Cantic p. 428. And I may feelingly say it is the sweetest subject that ever was Preached on is it not as an ointment poured forth whose smell is so fragrant and whose savour is so sweet that therefore all the Virgins love him is it not comprehensive of all glory beauty excellency whether of things in Heaven or of things on Earth is it not a mystery sweet and deep surely Volumes are written of Jesus Christ there is line upon line Sermon upon Sermon Book upon Book and Tome upon Tome and yet such is the mystery as one speaks plainly that we are all but as yet at the first side of the single Catechism of Jesus Christ yea Solomon was but at What is his Name and I fear many of us know neither Name nor thing It is a worthy study to make further and further discoveries of this blessed Mystery and it were to be wished that all the Ministers of Christ would spend themselves in the spelling and reading and understanding of it Look as some great point doth require the abilities of many Scholars and all little enough when joyned together to make a good discovery thereof such is this high point this holy sacred glorious Mystery worthy of the pains of all the Learned and if they would all bring their notes together and add all their studies together which I have in some measure endeavoured in the following Treatise they should find still but a little of this Mystery known in comparison of what remains and is unknown only this they should know Quod difficily intellectu dilectabile inquisitu as Bernad said That which is hard to understand is delightful to be dived into and so I found it 2. For the act of looking unto Jesus as it is comprehensive of knowing desiring hoping believing loving so also of joying how then should I but be filled with joy unspeakable and glorious whilst I was studying writing and especially acting my Soul in the exercise of this Looking If there be any Duty on Earth resembling the Duty of the Saints in Heaven I dare say this is it Mr. Rutherford in his Epistle to Christ dying writeth thus An act of living in Christ and on Christ in the acts of seeing enjoying embracing loving resting on him is that noon-day Divinity and Theology of Beatifical Vision there is a general assembly of immediately illuminated Divines round about the Throne who study lecture preach praise Christ night and day Oh what rays what irradiations and dartings of intellectual fruition beholding enjoying living in him and fervour of loving come from that face that God-visage of the Lord God Almighty and of the Lamb that is in the midst of them And Oh what reflections and reachings forth of intellectual Vision embracing loving wondering are returning back to him again in a circle of Glory Now if this be the Saints Duty who are perfect in glory do not we imitate them and feel something of Heaven in our imitation in our looking also unto Jesus I write what in some measure I have felt and of which I hope to feel yet more and therefore whoever thou art that readest I beseech thee come warm thy heart at this blessed fire O come and smell the precious ointments of Jesus Christ O come and sit down under his shadow with great delight Oh that all men especially into whose hands this Book shall come would presently fall upon the practice of this Gospel-art of looking unto Jesus if herein they find nothing of Heaven my skill will fail me only let them pray that as they look to him so vertue may go out of him and fill their souls Reader One thing more I have to say to thee if thou wouldest know how to carry on this Duty constantly as thou dost thy morning and thy evening prayer it were not amiss if every day either morning or evening thou wouldst take some part of it at one time and some part of it at another time at least for some space of time together I know some that in a constant daily course carry on in secret those two necessary duties of meditation and prayer what the subject matter of their meditation is I am not very certain only our experience can tell us that be it heaven or be it hell be it sin or be it grace or be it what it will if we be in exercise of the self-same subject either constantly or frequently we are apt to grow remiss or cold or formal and the reason is one thing tires quickly unless that one be all now that is Christ for He is All Col. 3.11 if then but once a day thou wouldst make this Jesus Christ thy subject to know consider desire hope believe joy in call upon and conform unto in his several respects of plotting promising performing thy redemption in his Birth Life Death Resurrection Ascension Session Intercession and coming again and that one of these particulars might be thy one dayes exercise and so every day thou wouldest proceed from first to last in thus looking unto Jesus I suppose thou wouldst never tire thy self and why so O there is variety in this matter to be looked unto and there is variety in the manner of looking on it Ex. gr one day thou mightst act thy knowing of Jesus in carrying on the great work of thy salvation in his Eternity the next day thou mightest consider Jesus in that respect and the next day thou mightst desire after Jesus in that respect and the next day thou mightst hope in Jesus in that respect and so on till thou comest to the last day of the work which besides * I suppose the Reader will at least once read over the whole book and then for this constant dayly exercise during eighty one dayes in a year I leave the object in every period to be read or not read as he pleaseth unless it may in whole or in part conduce any thing to that one act of knowing Jesus in such or such a respect the object handled at large in every period in these very actings upon the object would in all amount to the number of eighty one dayes Now would not this variety delight It is the observation of Mr. Lockyer on Col. 1.16 that an holy soul cannot tire it self in the contemplation of Jesus how much less can it tire it self in Looking unto Jesus which is far more Comprehensive than contemplating of Jesus come try this Duty and be
out of our selves otherwise we cannot see his Glory we are in our selves shut up in a dark dungeon and therefore we are called upon to come forth into the clear light of faith and with the Eyes of Faith to behold in daily meditation the Glory of Christ Jesus SECT II. An Exhortation to look off all other things ONe word of Exhortation Christians I beseech you look off all other things especially all evil things I know I am pleading with you for an hard thing I had need of the Rhetorick of an Angel to perswade you to turn your Eyes from off these things nay if I had all were too little it is God only must perswade Japhet to dwell in the tents of Shem and yet let me offer a few considerations venture at a perswading of you Gen. 9.17 and leave the issue with God 1. Consider that all other evil things are in Gods account as very nothing verily every man at his best estate is altogether vanity not only man but every man Psal 39.5 nor every man in his worst condition but every man at his best estate nor every man man at his best estate is little worth but every man at his best estate is vanity emptiness nothing it may be so in part nay but in every part he is wholly totally altogether vanity would any man think that a great rich honourable Man whom we look upon with such high admiring thoughts should be laid thus low in Gods esteem O wonder wonder and yet 't is no such wonder but one day you shall find the experience of this truth your selves Rich men have slept their sleeps and none of the men of might have found their hands Psal 76.5 or as others render it they have found nothing in their hands that is rich men have passed over this life as men do pass over a sleep imagining themselves to have golden mountains and rocks of diamond but when they awake at the day of death they find themselves to have nothing Why Christian wilt thou set thine eyes upon that which is not Prov. 23.5 1. Observe that riches are not they are nothing those things that make men great in the eyes of the world are nothing in the eyes of God 2. Observe that God would not have us so much as set our eyos upon them they are not objects worth the looking on 3. Observe with what indignation he speaks against those that will set their eyes upon these vanities Wilt thou set thine eyes upon a thing which is not q. d. what a vain unreasonable sottish sensless thing is this 2. Consider that all such things if they are any thing they are but trifles deceits thornes miseries uncertain things this is an ordinary theme it is every mans object every mans subject a very easie thing it is to declaim up the vanity misery uncertainty of the creatures Ay but do you make it the matter of your meditation be you serious in it think of it deeply and desire God to be in your thoughts Oh what work will it then make in your breasts O how would it wean your loves and desires off all these things Christians consider all these adjuncts of all sublunary things when the creatures tempt you be not inticed by the beauty of them so as to forget their vanity say Here is a flower faire but fading here is a glass that 's bright but very brittle 3. Consider the difference of these objects Christ and all other things as thus all other things are vanities but Christ is a real solid substantial excellent glorious thing all other things are temporary fading things but Christ is an enduring substance the same yesterday Revel 1.4 and to day and for ever which is and which was and which is to come all other things are thorns vexation of spirit but Christ is full of joy and comfort a most ravishing object Cant. 5.16 all composed of loves or altogether lovely O who would make it his businesse to fill his coffers with pibbles when he may have pearls or gold or silver or precious things what must you look off your sins why see before you the graces of the Spirit of Christ must you look off your idel sinfull company see before you the fellowship of the Father 1 John 1.3 and the Son the Lord Jesus Christ must you look off your pomp and glory see before you the priviledge of adoption you shall be called the sons and daughters of God Rom. 8.13 heirs and co-heirs with Christ must you look off your worldly riches see before you the riches of the graces of Christ must you look off sinful pleasures see before you fulness of joy Psal 16.11 at Christs right hand are pleasures evermore must you look off your own righteousness see before you the righteousness of Christ Jesus O what a vast difference is there betwixt these objects Christ and all other things 4. Consider that Christ looked off heaven and heavenly things for you how much more should you look off the earth and earthly things the world and worldly things for him Christ left the glory the company the pleasures of Paradise for you and he made himself of no reputation he nothing'd himself as it were for you you know the grace of our Lord Jesus Christ 2 Cor 8.9 who though he was rich yet for your sakes he became poor that you through his poverty might be made rich O let that melting love win you to him and wean you off all other things 5. Consider that the rational soul of man is oft too high a birth to spend its strength upon other things the soul of man is of the same nature with Angels it is a kind of divine spark now if a man have a golden mill he would not use it to grind dirt straws and rotten sticks in the soul the mind the thinking faculty of man is too high to be exercised in the things of this earth the soul is of a most excellent capacious nature it is fit to converse not only with Angels but with the eternal God himself with Father Son and Holy Ghost it is of a transcendent being put all the world into the ballance with it and it is nothing in comparison the soul of the meanest gally-slave is more precious than heaven and earth than Sun and Moon and stars and all the hoast of heaven now if a mans soul be of such an high-born nature if the Lord hath put such a spirit into the bosome of man for him to bestow the strength of it upon low base mean and earthly things Oh what an evil is this 9. Consider how short is the time that you have here in this world this is the argument of the Apostle 1 Cor. 7.29.31 because the time is short therefore let us use the world as if we used it not therefore let our hearts be taken off these things yet a few days and you
coming to Christ as a river of much waters is strong in coming home to the Ocean 13. That Christ gives the sense of his own worth and excellency unto them they see now in Christ is wisdome surpassing the brightness of the Sun even all the treasures of wisdome in Christ is power excelling the strength of rocks he is not onely strong but strength it self in Christ is Honour transcending all the Kings of the earth for he is King of Kings and Lord of Lords in Christ is beauty excelling the Rose of Sharon and Lilly of the valleys he is fairer than all the flowers of the field than all the precious stones of the earth than all the lights in the firmament than all the Saints and Angels in the highest heavens 14. That Christ gives the sense of their wants and of the worlds vanity and of his sutable goodness unto them In looking unto Jesus they see themselves in themselves miserable and all other things miserable comforters they have learnt the meaning of that Psalm Psal 146.3 4. Put not your trust in Princes nor in the son of man and in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish happy is the man that hath the God of Jacob for his God whose hope is in the Lord his God 15. That Christ gives all things every thing unto them All things are yours saith the Apostle whether Paul 1 Cor. 3. 22 23. or Apollo or Cephas or the world or life or death or things present or things to come all are yours and you are Christs and Christ is Gods All things are yours First all the Ministers of Christ from the highest to the lowest whether Paul or Apollo or Cephas they are your servants they are men that watch over you for your salvation Secondly the world is yours indeed the world stands but for your sakes if your number were but once compleated quickly would the world be set on fire you will say ay! but how is the world ours we find not this for who hath the world at will why though you have not yet the misery you find in the world the want of wealth as well as the enjoying of it is yours i e. it tends to your advantage Thirdly life is yours it is a fitting a preparing a squaring of you for a better life even for eternity Fourthly death is yours for you shall die just then when it is best for you death shall serve but as a servant to your advantage 1 Tim. 4.8 Fifthly things present and things to come are yours godliness hath the promise of this life and of that which is to come Sixthly I will add the Lord himself is yours take God and look on him in his greatness in his mighty power even this great God the Lord of heaven and earth is yours he is yours and all that he hath is yours and all that he doth is yours and all that he can do is yours I will be thine saith God to Abraham I will be to thee an exceeding great reward Gen. 15.1 Here is a Catalogue an Inventory of a Christians riches have Christ and have all when an Heathen was but asked where all his treasure was he answered where Cyrus my friend is and if any ask you where all your treasure is you may answer where Christ your friend is in this respect you may truly say Ephes 3.8 there is no end of your riches they are called the unsearchable riches of Christ Paul could find no bottom of these riches O who would not look unto Jesus If Christ be yours besides those particulars enumerated in this Text 1 Cor. 3.22 23. God is yours the Father is yours the Son is yours the Spirit is yours all the promises are yours for in Christ they are all made and for him they shall be performed Come let the proud man boast in his honour and the mighty man in his valour and the rich man in his wealth but let the Christian pronounce himself happy only happy truly happy fully happy in beholding Christ enjoying Christ having Christ in Looking unto Jesus You have the Motives of our wants in case of neglect and of our riches in case we are active frequent serious and lively in this Duty But for our further encouragement to fall upon it I shall add a few Motives more SECT VII More Motives to encourage us in this work 1 COnsider your looking on Jesus will maintain your communion with Jesus and is not this worth the while Why Christians what is this communion with Christ but very heaven aforehand hereby we enjoy his person and all sweet relation to his person his death and all the saving fruits priviledges and influences of his death hereby we are brought into Christs banquetting-house Cant. 2.4 held in his galleries his banner over us being love hereby we are carried up into the Mount with Christ that we may see him as it were transfigured and may say with Peter Master it is good for us to be here and let us here build Tabernacles Oh it 's an happy thing to have Christ dwell in our hearts for us to lodge in Christs bosome Oh it s an happy thing to maintain a reciprocal communication of affairs betwixt Christ and our souls as thus he bare our sins take we his healing he endured wounds for us drink we the spiritual balsom that sprang out of his wounds he took upon him our unrighteousness do we cloath our selves with his righteousness he endured pains for us come we to him and take his rest to our souls he embraced our curse and condemnation do we embrace his blessing justification and salvation To this end do we look on Jesus if he hide his face by desertions rest not till we find him if we find him hold him fast let him not go disturb him not out of our hearts by our corruptions Thus if we would prize the presence of Christ how comfortably should we maintain and encrease our Communion with Christ 2. Consider that your daily necessities call for a frequent looking up unto Jesus you have need of Christ you have need that he pray in you and need that he pray for you to your heavenly Father you have need that he work in you and need that he work for you his own blessed will you have need that he present you and yours blameless before his Fathers presence in life and death and at the judgment day there 's not a moment in your life wherein you stand not in continual need of Jesus Christ And can a hungry man forget his bread can the heart that pants for thirst forget the River can a man in bonds forget freedom can a child in distress forget a Father in honour and wealth Oh then let your necessities drive you to Christ and mind you of Christ Is not he the fountain that supplies all wants Christians consult your own
Thy Heritage Thou retainest not Thy Anger for ever Jer. because Thou delightest in Mercy And I am the Lord which exercise Loving-Kindness Judgment Righteousness in the Earth for in thâ—se things I delight saith the Lord. 2. Because of that Delight which God hath to be actively glorified by His Creatures voluntary Service and Subjection John 10.18 Ezek. 33.11 Herein is My Father glorified if ye bear much Fruit and I have no Pleasure in the Death of the Wicked but that he turn from his Way and live He delighteth most in unbloody Conquests when by His Patience and Goodness and Forbearance He subdueth the Hearts Affections and Consciencâ—s of Men unto Himself He esteemeth Himself more glorified in the Services than in the Sufferings of Men and therefore in this Eternity he resolves not to destroy all Men lest there should be no Religion upon the Earth When the Angels fell they fell not all many were still left to glorify Him actively in their Service of Him but when Adam fell all Mankind fell in him so that there was no Tree in all this Paradise lest to bring forth any Fruit unto God And this is most certain that God would rather have His Trees for Fruit than for Fewel Hence He resolves that Mankind notwithstanding Sin should not be utterly destroyed Hereupon the Trinity calls a Counsel and the Question is What is to be done with poor Man The Learned here frame a kind of Conflict in God's holy Attributes by a Liberty which the Holy-Ghost from the Language of Holy Scripture doth allow them they speak of God after the manner of Men as if he were reduced unto some Straits and Difficulties by the cross Demands of His several Attributes Justice calls upon Him for the Condemnation of a Sinful and therefore worthily Accursed Creature which Demand is seconded by His Truth to make good that Threatning In the day that thou eatest thereof thou shalt die the Death Mercy on the other side pleads for Favour and Compassion towards Man wofully seduced and overthrown by Satan and this Plea is seconded by Love and Goodness and the like Attributes at last when the Business comes to Determination Wisdom finds out a way which the Angels of Heaven gaze on with Admiration Astonishment how to reconcile these different Pleas of his Attributes together A Jesus is resolved on One of the same Blessed Trinity who by His Father's Ordination His own voluntary Susception and the Holy Spirits Sanctification should be fitted for the Business To this purpose this Jesus should be both a Surety and an Head over sinful Men a Surety to pay Mens Debts unto God and an Head to restore God's Image unto Man And thus in Him Mercy and Truth have met together Righteousness and Peace have Kissed each other Psal 83.10 This is the great Mistery of the Gospel this is that which the Angels as I tell you pry into nay this is that which the Angels and Saints too shall admire and bless God for to all Eternity this is that which set the infinit Wisdome of God on work from all Eternity If all the Angels in Heaven and all the Men in the World had been put to it to find out a way to answer this question how shall sin be pardoned the sinner reconciled and God glorify his justice they could never have done it this cost God dear it cost him the heart-blood of his own Son and that 's a sure sign that Gods heart was much in it and indeed we are not Christians until in some measure we see and have our hearts taken with the glory of God in this mistery O the wonder of Heaven and Earth here 's the case man is fallen through sin and ever since the fall man and sin are as inseparably joyned together as fire and heat yet God will have mercy on the man and he will take vengeance on the sin the Eternal Wisdome of God hath found out a way to translate this mans sins on another Person who is able to bear them and to interest this mans person in anothers Righteousness which is able to cover him so that now all 's one in regard of man as if the Law had been utterly abrogated and all 's one too in regard of God as if the creature had been utterly condemned And all this is done in our Jesus on him was executed the curse of the Law by him was fulfilled the righteousness of the Law for him was remitted the sin of man and through him were all things made new again the world was in Christ as in its Surety making satisfaction to the Justice of God and God was in Christ as in his Embassadour Rom. 11.33 reconciling the world unto himself again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depths of the riches both of the Wisdome and Knowledge of God how unsearchable are his judgements and his ways past finding out You have seen the Project and the counsels of God for mans salvation before all worlds Rom. 11.34 it is but dimly for who hath known the mind of the Lord or who hath been his Counsellour SECT VI. The foreknowledge OF the knowledge of God in this respect we read in Scriptures Acts 2.23 Rom. 8.29 Rom. 11.2 1 Pet. 1.2 Christ is said to be delivered by the determinate Counsel and foreknowledg of God And it is said of Christs members the called according to his purpose whom he did foreknow and elsewhere in the same Epistle God hath not cast away his people which he foreknew And Peter writes to the strangers Elect according to the foreknowledge of God the Father Understand that foreknowledge is ascribed to God in respect of the creature properly but in respect of God there is nothing past nothing to come all things past and all things to come are present to him and therefore in that sense he cannot be said to foreknow any thing Now the Lord in respect of us is said in Scripture to foreknow things or persons two wayes Psal 139.16 1. Generally by a general knowledge of which Davids speaks thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 2. Specially by a more special foreknowledge which is a knowledge with love and approbation the very same which barely comprehendeth that we call Election Rom. 9.13 2 Tim. 2.19 Rom. 11.2 so Gods choosing is expressed by loving Jacob have I loved and Esau have I hated And this is that which the Apostle speaks of the Lord knoweth who are his i.e. the Lord from everlasting knoweth his with love and with approbation hath God cast away his people which he foreknew i. which he before loved and approved hence we gather that after the Project was laid and the Councels of God were agreed upon it then God foreknew or foresaw whom to embrace in his eternal love as his own
and God will not spare him that is the very word in the Scripture Rom. 8.32 he spared not his own Son this surely this declares Gods love to righteousness more than if all the World should be Damned 2. Suppose the sinner that is reconciled had been Damned then the justice of God had been but in satisfying and never had been fully satisfyed but in that way that God hath found out to save a sinner his justice is not onely satisfying but it comes fully to be satisfied to have enough As for instance suppose a man to be a creditor to one who owes him 100000 l. this man is poor and the utmost he can pay is but a penny a day suppose the creditor should lay him in the Goale until he had paid the utmost farthing it is true he would be receiving day after day but he would never be paid so long as the debtor lives now if another rich man should come and lay down an 100000 l. at once the creditor is presently satisfied Why here is the difference betwixt Gods satisfying his Justice upon sinners and upon Jesus Christ God comes upon the sinner and requires the debt of punishment because he did not pay the debt of obedience God casts him into Prison and the utmost he can pay is but as it were a penny a day and hence the poor sinner must still be paying and paying and paying to Eternity this is the ground of their Eternal punishment in Hell because in any finite time they can never pay enough But now comes Jesus Christ and he fully payes the debt at once so that justice saith I have enough I am satisfied Surely this is the greater Glory to the very justice of God These were the counsels of God from all Eternity how he should make way for his love and goodness and yet satisfie his Truth and Justice O my soul consider and wonder Jesus Christ was the Expedient and in Christ not only Gods mercy but his justice is Exalted yea more Exalted and more Glorified in thy salvation then ever it could have been in thy Damnation 3 Consider the fore-knowledge of God he knew from everlasting whom he would set apart for life and salvation All the Saints of God from first to last they were then present to him and before him and he did look on them in his Beloved Christ Before there was a World or a man or any creature in it he fore-knew Adam and Abraham and Isaac and Jacob and all the Patriarchs and all the Prophets and all the Apostles all the Disciples of Christ and Believers in Christ And O my soul if thou art one of Gods Elect he foreknew thee with a knowledge of love and approbation he had thee in his Eye Rom. 9.11 and Heart he had thoughts on Jacob when he was yet unborn and had done neither good nor evil Assure thy self the Lord works not without prevision or fore-knowledge of the things effected that cannot be in God which is not to be found in a wise and prudent man he that builds an house hath the frame of it first in himself and the Psalmist tells thee that the eyes of God did see thy substance yet being unperfect Psal 139.16 Rom. 9.13 in this Book of knowledge were all thy members written when as yet there was none of them yea he knew thee with a knowledge of singular love he embraced thee in his Eternal love as it is written Jacob have I loved but Esau have I hated â— will not say that this love was actually bestowed on thee till due time yet it was prepared for thee from all Eternity and hence it is called an everlasting love The Lord hath appeared of old unto me Jer. 31.3 saying I have loved thee with an everlasting love therefore with loving kindness have I drawn thee O muse and meditate and ponder on this love it contains in it these particulars as 1. The eternal good will of God what else is the love of God towards the Elect but his everlasting good will to shew them mercy to do them good and to save their souls hence the Angels sung that Antheam at Christs birth Glory to God in the highest Luk. 2.14 and on earth peace good will towards men 2. The Eternal pleasure and delight of God in the sons of men the greatest delight that God hath or ever had it is in communicating himself to his Son firstly and next unto his Saints nay such delight he takes in letting out his mercy to his Saints as that he was well-pleased with the death of his own Son as a means conducing thereunto O wonderfull one would think that the death of Christ should be the most abhorring to the heart of God of any thing in the world and yet saith the Scripture It pleased the Lord to bruise him Isa 53.10 he took a pleasure and delight in the very bruising of Jesus Christ the Lord saw this was the way for him to communicate himself in the fulness of his grace unto his Saints and therefore though it cost him so dear as the death of his own Son yet he was well-pleased with it 3. This love of God contains in it a fore-knowledg and approbation of all those effects of his love whether they be temporal concerning this life or Eternal concerning the life to come Concerning these effects of his love saith John 1 John 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God q. d. Behold it stand amazed at it that children of wrath should become the sons of the most high God for a beggar on the dunghil a vagabond a runnagate from God a prodigal a stranger to God whom the Lord had no cause to think on to be made a Son of God Almighty O divine love Pause a while and muse on this O my soul that God should fore-know thee from all Eternity with a knowledg of love and approbation it is admirable to consider I say it is admirable to consider 4. Consider the purpose of God concerning thy salvation 1 Thes 5 9 God hath not appointed or purposed us wrath but to obtain salvation by our Lord Jesus Christ As when we have a will to do any thing there follows upon this in the mind a setled purpose to effect it so when God hath loved some to life there is in God a setled purpose of bringing them to it that the purpose of God according to Election might stand or be sure Rom. 9.11 it imports Gods stability and steadiness and constancy and firmness in saving souls There is much inconstancy and fickleness in the love of man or in the love of a woman but the love of God to his people is a steady love as the Bridegroom rejoyceth over the Bride Isa 62.5 so shall thy God rejoyce over thee not only so doth thy God but so shall thy God rejoyce over thee
everlastingly for it O my soul canst thou ponder on this and not love him dearly who has thus loved thee Come stir up the gift that is in thee if thou art a Christian thou hast some sparks though now it may be under the ashes come rub chase and warm thy affections at this fire love like a watch must be wound up or else it will fall downwards what dost thou why stand'st thou idle in the heat of the Day Christ hath fire in his hand 't is but looking up and reaching out thy hand to take it from him O take it with both thy hands and be thankful for it Prayer ejaculation contemplation judicious observation of the Spirits season are thy best instruments to kindle this fire of love in thee And methinks thy heart should begin now to melt methinks it should receive more easie impressions from the object before it methinks these eternal works and acts of God and Christ towards thy poor soul should begin to overcome thee Cant. 6.5 Cant 8.6 and to burne thy heart as with coales of Juniper Why Lord is it thus was I Elected from all Eternity in Christ was I ordained to a glorious inheritance before there was a World was this business to make me happy one of the cheef deep counsels of God was this one of the works of his wisdome that he was exercised about before the World began was this the great designe of God in making the World and in making Heaven the place of glory to glorifie himselfe and to glorifie such a poor wretch as I am O then how should this but mightily inflame my heart with the love God and love of Christ how should I choose but say as the Martyr did Oh that I had as many lives as I have haires on my head to lay them down for Christ Ah what flames of Divine affection what raptures of zeal what ravishments of delight what extasies of obedience can be enough for my blessed God and dearest Redeemer SECT VII Of joying in Jesus in that respect 7. WE must joy in Jesus as carrying on that great work of our salvation in that Eternity This joy is a passion arising from the sweetness of the Object that we enjoy O my soul dost thou believe and art thou now cast into a pang of love how then should thy joy but come on As Christ said to the 70. In this rejoyce not Luk. 10.20 that the spirits are subject unto you but rather rejoyce because your names are written in Heaven so rejoyce not thou in this that the world is thine that riches are thine that thou hast subdued men and devils but herein rejoyce that thy name is written in the Book of life O what a comfortable point is this that the Father and Christ should transact a bargaine from Eternity concerning thee by name that the Father and the Son should commune together concerning thy heaven as if their language had been thus Father what shall be given to thy justice to ransome such a one Abraham Isaac Jacob Matthew Mark Luke John Mary Martha Hannah c. why no more but this thou shalt dye my Son and whosoever believeth in thee shall live for ever Why then saith Christ I will engage for such and such a one I will enter into Bond for such and such a person Abraham shall believe in time See I have writ down his name in the Book of life And who art thou that readest art thou a believer dost thou believe in the Lord Jesus Christ Christ said the same of thee and entered into a bond for thee and entered they name in the Book of life See the certainty of this in Phil. 4.3 Phil. 4 3. Thou Thomas Andrew Peter Christ knows thee by name and thy name is written in the Book of life O go thy way and rejoyce and take strong consolation is there not cause why I tell thee thy name is in the Book of Heaven and if this may adde to thy joy know there is none in Heaven or Earth shall ever be able to blot it out again No no poor soul Rom. 8.1 there is no condemnation to them that are in Christ Jesus God hath decreed thy salvation and Gods decree shall stand let Men and Devils say what they will to the contrary Psal 33.11 The counsel of the Lord standeth for ever the thoughts of his heart to all generations it is as possible for God to deny himself as it is possible for thee a believer to perish 1 Pet. 1.5 We are kept saith the Apostle by the power of God through faith to salvation and therefore rejoyce and againe rejoyce yea raise up thy joy to that pitch of triumph which is joy elevated and elevated so high that it comes to victoriousness and magnanimous conquest of heart over all things say with the Apostle what my name written in the Book of life Rom. 8 3â— 35 38 39. who shall lay any thing to the charge of Gods Elect who then shall separate me from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword nay I am perswaded that neither death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate me from the love of God which is in Christ Jesus my Lord. SECT VIII Of calling on Jesus in that respect 8. VVE must call on Jesus or on God the Father in and through Jesus This also is included in looking as David while Praying unto thee do I lift up mine Eyes Psa 123.1 O thou that dwellest in the Heavens Now this calling on God or looking to God contains Prayer and Praise 1. We must pray that all these transactions betwixt God and Christ may be assuredly ours and that God would clear up our Titles more and more yea and seeing all good things tending to Salvation were from all Eternity prepared for us we are therefore to pray that by prayer we may draw them down from Heaven for what though our Evidences be clear Yet this must not cast out means God doth not use to bestow his saving Graces on lazy sluggards those therefore who from the certainty of Predestination do pretend that the duty of Prayer is superfluous do plainly shew that they have no certainty at all Aquinas Aquinas part c q. art 8. was Orthodox in this the Predestinate must Pray because by these effects of Predestination the Salvation of Souls is best ascertained The same Spirit which Witnesseth to our Spirit that we are his Chosen is also the Spirit of Prayer and Supplication and therefore he that believes that he is one of Gods Elect he cannot but pray for those things which he believeth that God hath prepared for him before the foundation of the World 2. We must praise God what that God should look on us and Predestinate us to Life
Dominion of Satan What saith the Gospel 1 John 3.8 Luk 10 17 18 19. for this purpose the Son of God was manifested that he might destroy the works of the Devil And the seventy returned again with joy saying Lord even the Devils are subject unto us through thy Name and he said unto them I beheld Satan as Lightning fall from Heaven behold I give unto you power to tread on Serpents and Scorpions and over all the power of the enemy and nothing shall by any means hurt you Joh. 12.31 Heb. 2.14 And now is the judgment of this world now shall the Prince of this world be cast out And for as much as children are partakers of flesh and blood He also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil In these and many other places we find this very promise fulfilled in Christ and only in Christ and therefore he and only he is the Seed of the Woman that Hu it or he that shall bruise the Serpents head Yet I will not deny but by way of participation this promise may pertain to the whole Body of Christ Rom. 8 37 Through him that loved us we are more than Conquerours saith the Apostle we may Conquer Satan though not in our own strength but Christs and so in a secondary sense by way of communication with Christ under this Seed all the faithful are and may be contained 1. Because the Head and Members are all one Body Heb. 2.11 Isa 53.10 both he that sanctifieth and they who are sanctified are all one 2. Because the faithful are called the seed of Christ when thou shalt make his Soul an offering for sin he shall see his seed 3. Because Sathan doth not only bruise the heel of Christ but of all the faithful 2 Tim. â— 12 Rom. 16.20 all that will live Godly in Christ Jesus shall suffer persecution 4. Because Satans overthrow by Christ our Head is diffused to all the Members and the God of peace shall bruise Satan under your feet shortly In this sence many of the ancient and modern Divines do extend this seed to the whole Body of Christ but primarily originally especially and properly it belongs only to Christ and to none but the Lord Jesus Christ He only is the seed by whom the promise is accomplished though the faithful also are the seed to whom and for whom the promise was made 6. What is the Serpents head and the bruising of it 1. For the Serpents head it is the power rage reigne and Kingdom of Satan It is observed that in the head of a Serpent lies the strength power and life of a Serpent so by a phraise of speech fitted to the condition of this Serpent that was Satans instrument God tels the Devil of the danger of his head i.e. of his power and Kingdom now this power and Kingdom of Satan consists more especially in sin and death for the sting of death is sin and the power of death is in Satan 2 Cor. 15.26 Heb. 2.14 Hence sin and death are usually called the works and wages of Satan they are his own he owns them and carries them at his girdle 2. For the bruising of this head it is the overthrowing of Satans power he shall bruise thy head i.e. Christ shall break thy power Christ shall destroy sin and death and him that had the power of death that is the Devil 1 Joh. 2.13 I say Christ shall do it though as I have said in a secondary sense the faithful shall do it Christ overcomes by his own power and the faithfull overcome by the power of Christ the victory is common to all the seed but the Author of victory is only Christ the Head and chief of all the seed Rom. 16.20 ye have overcome the evil one but how not of your selves no it is the God of peace that bruiseth Satan Well then here is the sense the Serpents head is bruised i.e. the Devil and sin and death and hell are overthrown not only the Devil in his person but the works of the Devil which by the fall he had planted in our natures as pride vain glory ignorance lust c. nor only Satans works but the fruits and effects of his works as Death and Hell so that all the faithfull may sing with Paul O death where is thy sting O grave where is thy victory thanks be to God which giveth us victory through Jesus Christ our Lord. 1 Cor. 15 5â— 57. 7. What is the heel of the seed of the woman and the bruising of it 1. For the heel it is the humanity of Christ according to which properly Christ hath an heel Or as others it is the wayes of Christ which Satan by all the means he could possibly would seek to suppress 2. For the bruising of his heel it is the miseries mockings woundings Death and Burial of Christ all which he endured in his heel i.e. in his humanity or it extends further to all the hurts reproaches afflictions persecutions of the faithful by the Devil and his agents all which are but as a bruise in the heel which cannot endanger the spiritual life of their souls It is observed that the Serpent hath but one head but the seed of the woman hath two heels so that the one may be some help while the other is hurt besides an hurt in the heel is far from the head and heart and though it may be painful it is not mortal Indeed Christs heel was bruised i.e. He was delivered to death even to the death of the Cross yet he rose again from the dead neither had the Devil any advantage by his death for as angry Bees stinging once make themselves droanes so the Devil now he may hiss at us but he cannot hurt us by that wound which Christ received at his death he wounded all his enemies irrecoverably the very sight it self was Christs triumph even then was the Kingdom of darkness utterly overthrown sin death and Satan were conquered and taken captive and whatsoever might be brought against us was taken away as the least bill or scroll O blessed riddle Judg. 14.14 Out of the Eater came forth meat and out of the strong came forth sweetness In reference to the promise thou shalt bruise his heel Rev. 13.8 Christ is said to be the Lamb slain from the foundation of the World Here 's good news betimes 8. Amongst whom was the enmity or this hostile war we find in the Text three Hosts and three battels As 1. Betwixt Satan and the woman I will put enmity between thee and the woman i.e. Betwixt thee the seducer and her whom thou hast seduced This enmity is opposed to the amity and familiarity which had been between the woman and the Serpent and upon that account the woman and not the man is named not but that enmity must be betwixt the
answer the words either relate to the grounds of Religion and so in Gospel-times Christians need not to be taught in these fundamental points for now all know the Lord from the least to the greatest or else these words are an Hebraisme which deny positively when they intend it only comparatively or secundum quid as when God and men are compared together man is vanity lighter than vanity and a very nothing here is a comparison of knowledge in Gospel-times with the knowledge of Israel in those dark times when God brought them out of the Land of Egypt then all was dark and they were fain to teach one another the very Principles the Rudiments of Religion there was very little effusion of Gods Spirit in those times but in Gospel-times saith the Prophet the Spirit of grace and knowledge shall be so abundant that rather God himself shall be the teacher than one man shall teach another There shall be such exuberancy and seas of knowledge under the new Covenant above the Covenant made with his people when he brought them out of Egypt that men shall not need to teach one another comparatively for all shall know the Lord who are taught of God from the least to the greatest An high-way shall be there Isa 35.8 and it shall be called the way of holiness the wayfaring men though fools shall not err therein 7. How is God said to forgive iniquity and never more to remember Sin For the first God is said to forgive iniquity when guilt of sin is taken away and for the second God is said never more to remember Sin in that the Sinner after pardon is never more looked on as a Sinner Is not this the Covenant q. d. I will remove thy Sins and do them away as if they had never been I will blot them out of the Book of my Memory I will obliterate the Writing that none shall be able to read it But you will say If Sin remain still in the Regenerate How are they so forgiven as to be remembred no more Divines tell us of Two Things in every Sin there is macula reatus the Filth and the Guilt This Guilt some again distinguish into the Guilt of Sin which they call the Inward Dignity and Desert of Damnation and the Guilt of Punishment which is the Actual Ordination of a Sinner unto Damnation Now in different Respects we say That Sin remains still in Believers and Sin doth not remain in Believers First If we speak of the Filth of Sin or of the Desert of Damnation so it remains still but if we speak of the actual Obligation of a Sinner to Condemnation so it remains not after Pardon but the Sinner is as free as if he had never sinned But you will say Is not the Filth of Sin done away when Sin is remitted I answer The Filth of Sin is not done away by Remission but by Sanctification and Renovation and because in this Life we have not a perfect inherent Holiness Sanctification at best being but Imperfect and wrought in us by degrees therefore during this Life there is something of the Filth of Sin and especially of the Effects of Original Sin sticking and still cleaving to us But here is our Comfort and herein lies the sweet of the Promise that when God hath pardoned Sin He takes away the Guilt as to Condemnation He acquits the Sinner of that Obligation He now looks upon him not as a Sinner but as a Just Man and so in this Sense He will forgive and never more remember his Sin Ah Christians Take heed of their Doctrine who would have Justification an Abolition of Sin in its real Essence and Physical in-dwelling let us rather say with Scripture that all justified Saints must take down their Top-sail and go to Heaven halting and that they carry their Bolts and Fetters of in-dwelling sin through the Field of Free-Grace even to the Gates of Glory Christ daily Washing and we daily Defiling to the end that Grace may be Grace I have run through all the manifestations of the Covenant of Grace as we have them discovered in the Old-Testament And yet that we may see the better how these things concern us I shall only propound these Two Queries more and then we have done 1. Whether is the Covenant of Grace the same for Substance in all Ages of the World We answer Yea The Fathers before Christ had but one Covenant and we another but the same Covenant of Gracâ— belongs to us both This appears in that first they had the same Promise secondly they had it upon the same Grounds 1. They had the same Promise as I will be your God and you shall be My People Lev. 26.12 Deut. 33.20 And Happy art thou O Israel saved by the Lord. And The Lord is our King and He will save us They had not only the Hopes of an Earthly Inheritance in Canaan as some fondly imagine but of an Heavenly Inheritance in the Kingdom of God And to this purpose our Saviour speaks expresly Many shall come from the East and West Isa 33.22 Mat. 8.11 and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven 2. As they had the same Promise so they had it upon the same ground that we have John 8.56 Heb. 13.8 even by Faith in Christ Jesus Abraham saw My Day said Christ and Christ is the same Yesterday and to Day and for Ever He is the same not only in regard of Essence but also in regard of the Efficacy of His Office from the Beginning to the End of the World We believe said Peter that through the Grace of the Lord Jesus Christ Acts 15.11 Heb. 4.2 we shall be saved even as they And Vnto us was the Gospel Preached saith Paul as unto them Some may think they had no Gospel but only the Law before Christ But What say you Have we not observed a Thred of the Gospel and of the Covenant of Grace to run through all the Old-Testament from First to Last And How plain is the Apostle For this cause also was the Gospel preached also to them that are Dead Dead long since for he speaks of them who lived in the Dayes of Noah Nay the Apostle to the Hebrews 1 Pet. 4.6 gives us a Catalogue of Old-Testament-Believers By Faith Heb. 11.4 Abel offered up unto God a more excellent Sacrifice than Cain By Faith Enoch was Translated that he should not see Death By Faith Noah being warned by God prepared an Ark. By Faith 5.7.8.13 Abraham when he was called to go into a Place which he should after receive for an Inheritance obeyed and he went out not knowing whither he went These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them Besides these he reckons up the Faith of Abraham Isaac and Jacob and Joseph and Moses and Rahab and Gideon and
with Oyl Olive and Honey Thus the Lord shewed the Jews these principal Mysteries not in themselves but in Types and Shadows as they were able to see them from day to day But in the new Covenant Christ is offered to be seen in a fuller view the Truth and Substance and body of the things themselves is now exhibited Christ is clearly Revealed without any Type at all to be our Wisdom 2 Cor. 1.30 Righteousness Sanctification and Redemption 7. In the number of them that partake of the Covenant at first the Covenant was included in the Families of the Patriarchs and then within the Confines of Judea but now is the partition Wall betwixt Jew and Gentile broken down Rom. 3.29 and the Covenant of Grace is made with all Nations He is the God of the Gentiles also and not of the Jews only Christians here comes in our happiness Oh how thankful should we be that our Fathers for many Hundreds and Thousands of years together should sit in darkness and that we should partake of this Grace What that we that were Dogs before should now be set at the Childrens Table Acts 11.18 The very Jews themselves hearing of this are said to glorify God When they heard these things they held their peace and glorified God saying then hath God also to the Gentiles granted Repentance unto Life If they praised God for it how much more should we do it our selves But of that hereafter I have now propounded the Object we are to look unto it is Jesus as held forth in a way of Promise or Covenant in that dark time from the Creation till his first coming in the Flesh Our next Business is to direct you in the Art or Mystery of Grace how you are to look to Him in this respect CHAP. II. SECT Of knowing Jesus as carrying on the great work of our Salvation from the Creation until his first Coming LOoking comprehends knowing considering desiring c. as you have heard and accordingly that we may practise 1. We must know Jesus carrying on the great work of our Salvation in the beginning and from the beginning of the World Come let us learn what he did for us so early in the morning of this World He made it for us and he made us more especially for his own Glory but presently after we were made we sinned and marred the Image wherein God made us this was the saddest Act that ever was it was the undoing of man and without the mercy of God the damning of all Souls both of men and women to all Eternity and O my Soul know this for thy self thou wast in the loins of Adam at that same time so that what he did thou didst thou wast partaker of his Sins and thou wast to partake with him in his punishment but well maist thou say Blessed be God for Jesus Christ at the very instant when all should have been damned Christ intervened a Covenant of Grace is made with man and Christ is the Foundation in and through whom we must be reconciled unto God Come soul and study this Covenant of grace in reference to thy self had not this been where hadst thou been nay where had all the World been at this day Surely it concerns thee to take notice of this great Transaction After man had fallen by Sin Christ is promised that all the Saints might partake of Christ a Covenant is entred this at the beginning of the World was more dim but the nearer to Christs coming in the Flesh the more and more clearly it appeared Howsoever dimly or clearly thus it pleased God in Christ to carry on the great work of our Salvation at that time viz. by a Promise of Christ and by a Covenant in Christ and for thy better knowledge of it study the Promise made to Adam and Abraham and Moses and David and Israel Come Soul study these several breakings out of the Covenant of Grace Col. 1.26 it is worth thy pains it is a Mystery which hath been hid from Ages and from Generations but now is made manifest to the Saints Here lies the first and most firm Foundation of a Christians comfort if thou canst but study this and assure thy self of thy part in this thou art blessed for ever O how incomparably sweet and satisfying is it to a self-studying Christian to know the faithful engagements of the Almighty God through that Son of his Loves in a Covenant of Grace SECT II. Of Considering Jesus in that Respect 2. WE must consider Jesus carrying on the the great work of our Salvation in that dark time it is not enough to study it and know it but we must seriously muse and meditate and ponder and consider of it till we bring it to some profitable Issue This is the Consideration I mean when we hold our thoughts to this or that spiritual subject till we perceive success and the work do thrive and prosper in our hands Now to help us in this Gen. 3.15 1. Consider Jesus in the first Promise made to man It shall bruise thy head and thou shalt bruise his heel When all men were under guilt of sin and in the power of Satan and when thou my Soul wert in as bad a case as any other then to hear the sound of this glad tidings then to hear of Jesus a Saviour and Redeemer sure this was welcome News Come draw the case nearer to thy self thou wast in Adams Loins suppose thou hadst been in Adams stead Gen. 3.8 9 â— suppose thou hadst heard the Voice of the Lord walking in the Garding suppose thou hadst heard him call Adam where art thou Peter Andrew Thomas where art thou What hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat Why then Appear and come to judgment the Law is irrevocable Gen. 2.17 in the day that thou eatest thereof thou shalt surely die there is nothing to be looked for but death temporal and death spiritual and death eternal O what a fearful condition is this no sooner to come into the world but presently to be turned over into Hell for one day to be Monarch of the World and of all Creatures in the world and the very next day to be a slave of Satan and to be bound hand and foot in a darksome dungeon for a few hours to live in Eden to enjoy every tree in the Garden Pleasant to the sight and good for food and then to enter into the confines of eternity and ever ever ever to be tormented with the Devil and his Angels Gen. 3.8 It is no wonder if Adam hid himself from the presence of the Lord God amongst the trees of the Garden O my soul in that case thou would'st have cried to the Rocks Rev. 6.16.17 and to the Mountains fall on me and hide me from the face of him that sitteth on the Throne If God be angry who may abide it When the great day
of its Agony when it is striving as for Life and Death if Help come not at first Call it prayes again and that more earnestly Faith is very urgent with God and the more slack the Lord seems in answering the more earnest is Faith in plying God with its Prayers It will wrestle with God as Jacob with the Angel it will take no Denyal but will crave still Bless me even me also O send me not away without a Blessing 2. Sometimes God answers in part He speaks as it were out of a Dark Cloud He gives some little Ease but He speaks not full Peace In this manner He speaks to the Woman Go thy way and sin no more He doth not say Go in Peace thy Sin is forgiven thee John 8.11 No no but Go thy way and sin no more Hereby Faith usually gets a little Strength and looks after the Lord with more Hope It begins to plead with God as Moses did O Lord Thou hast begun to shew Grace unto Thy Servant go on Lord to manifest unto me all Thy Goodness Here Faith takes a little hold on the Covenant of Grace It may be the Hand of Faith is feeble shaking and trembling yet it takes a little Hold it receives some Encouragement it finds that its former Seeking is not in vain 3. Sometimes God answers more fully and satisfactorily He applyes some Promise of Grace to the Conscience by His Spirit He lets the Soul feel taste the Comforts of himself or of such and such a Promise more effectually than ever before Fear not Isa 41.10 saith God for I am thy God Here Faith waxeth bold and with a glad Heart entertains the Promise brought Home unto it The Apostle calls this the Embracing of the Promises Now Heb. 11.13 Embracing implies an Affectionate Receiving with both Arms opened So the Soul embraceth the Promise and the Lord Jesus in the Promise and having Him like Simeon in his Arms it layes Him in the Bosom it brings Him into the Chamber of the Heart there to rest and abide for ever And now is the Covenant struck betwixt God and the Soul Now the Soul possesseth God in Christ as her own it rests in Him and is satisfyed with Him it praiseth God for his Mercy as Simeon did when he had Christ in his Arms it commits it self wholly and for ever to that Goodness and Mercy which hath been revealed to it O my Soul Hast thou come thus by little and little to touch the Top of Christ's Golden Scepter Why then Is thy Hand given to God Then art thou entred into a Covenant of Peace Christ's Offering and thy Receiving the Covenant of Grace bears a sweet Agreement an harmonious Conformity 2. God in Christ keeps Covenant with us so we through Christ should be careful and diligent to keep Covenant with God In the Things of this Life a strict Eye is had to the Covenants we make Now it is not enough for us to enter into Covenant with God but we must keep it The Lord never will never hath broken Covenants on His Part but Alas we on our Parts have broken the first Covenant of Works Take heed we break not the second for then there remains not any more place for any more Covenants As the Lord keeps Covenant with us so let us keep Covenant with Him and therein is the Blessing Psal 103.17 18. The Mercy of the Lord is from Everlasting to Everlasting to such as keep his Covenant There is much also in this keeping of the Covenant and therefore give me leave a little to enlarge Sundry Acts of Faith are required to this keeping of the Covenant As thus 1. Faith in keeping the Covenant hath alwayes an Eye to the Rule and Command of God As in Things to be believed Faith looks on the Promise so in Things to be practised Faith looks upon the Command Faith will present no strange Fire before the Lord it knows that God will accept of nothing but what is according to His own Will 2. As Faith takes Direction from the Rule so in keeping of the Covenant it directs us to the right End that is to the Glory of God We are of Him and live in Him and by Faith we must live to Him Rom. 14.7 8. 2 Cor. 5.15 Psal 50.15 Psal 86.12 for Him For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Again He died for all that they which live should not henceforth live unto themselves but unto Him which died for them This God claims as His right and due Thou shalt glorifie Me saith God Yes saith Faith I will glorifie thee for ever 3. Faith in keeping the Covenant shields the Soul against all Hinderances that it meets withal As for instance Sometimes we are tempted on the Right Hand by the Baits and Allurements of the World All these will I give thee saith the World if thou wilt be mine but then Faith overcomes the World by setting afore us better Things than these Sometimes we are tempted on the Left Hand by Crosses Afflictions Persecutions and Sufferings for the Name of Christ but then Faith helps us to overcome and makes us Conquerours through Christ that loved us by setting before us the End of our Faith and Patience Heb. 12.2 It is said of Jesus That for the Joy that was set before Him He endured the Cross and despised the Shame 4. Faith encourageth the Soul that the Lord will have a Gracious Respect unto its keeping Covenant Acts 10.33 In every Nation he that feareth Him and worketh Righteousness is accepted with Him Surely this is no small Encouragement to well-doing What would not a Servant do if he knew his Lord will take it in good part Now Faith assures the Soul there is not one Prayer one Holy Desire or one Good Thought or Word which is spoken or done to the Glory of God but God takes notice of it and accepts it in good part Then they that feared the Lord Mal. 3.16 spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before Him for them that feared the Lord and that thought upon His Name 5. Faith furnisheth the Soul with Strength and Ability to keep the Covenant By Faith we get a Power and Strength of Grace As thus 1. By Faith we look at Christ as having all Fulness of Grace in Himself It pleased the Father Col. 1.19 that in Him should all Fulness dwell All others have but their Measures some more some less according to the Measure of the Gift of Christ but Christ hath received the Spirit John 3.34 not by Measure but in the Fulness of it 2. By Faith we know that whatever Fulness of Grace is in Christ He had it not for Himself
find help in our necessities having such an High-Priest as was in all things tempted like unto us and was acquainted with our infirmities in his own person Heb. 4.15 5.2 SECT IV. Of the distinction of the two Natures of Christ 4. A Real distinction of these two Natures is evident 1. In regard of essence the Godhead cannot be Manhood nor can the Manhood be the Godhead 2. In regard of proprieties the Godhead is most wise just omnipotent yea wisdom justice omnipotency it self and so is not the Manhood neither can it be 3. They have distinct Wills Luke 22.42 Not my Will but thy Will be done O Father Plainly differencing the Will of a Creature from the Will of a Creator 4. The very actions in the work of Redemption are indeed inseparable John 10.18 and yet distinguishable I lay down my life and take it up again to lay it down was the action of man not of God and to take it up was the action of God not of man in these respects we say each nature remains in it self entire without any conversion composition commixtion or confusion there is no conversion of one into the other as when he changed water into wine no composition of both no abolition of either no confusion at all It is easy to observe this real distinction of his two natures from first to last as first He was conceived as others and so he was man but he was conceived by the holy Ghost as never man was and so he is God 2. He was born as others and so he was man but he was born of a Virgin as never man was and this speaks him a God 3. He was crucified died and was buried and so he was man but he rose again from the dead ascended into Heaven and from thence shall come at last to judge the quick and the dead and so he is God Or if from the Apostles Symbol we go to the Gospel which speaks both natures at large we find there 1. He was born of his Mother and wrapped in swadling-clouts as being a man but the Star shines over him and the wise men adore him as being a God 2. He was Baptized in Jordan as being a man but the holy Ghost from heaven descended upon him as being a God 3. He is tempted of Satan as being a man but he overcame Satan and dispossessed Devils as being a God 4. He travelled and was thirsty and hungry and weary as being a man but he refreshed the weary and fed the hungry and gave drink even water of life to the thirsty as being a God 5. He slept in the Ship and his Disciples awoke him as being a man but he rebuked the winds and stilled the raging of the tumultuous Seas as being a God 6. He was poor and needy had not an house to put his head in as being a man but he was and is rich and mighty and cannot be contained in the heaven of heavens as being a God 7. He was sorrowful and sad he wept and he prayed as being a man but he comforts the sorrowful and heareth the prayers of all his Saints as being a God 8. He was whipped and rent and torn and crucified as being a man but he rent the vail of the Temple and caused the Sun to hide his face for shame when he was crucified as being a God 9. He cried out on the Cross Eloi Eloi lamasabacthani as being a man but he could say to the Thief To day shalt thou be with me in Paradise as being a God 10. He died and was buried and lay in the grave as being a man but he overcame death and destroyed the Devil and raised up himself to life again as being a God 11. After his Resurrection he appeared to his Disciples and ate with them and talked with them as being a man but he provided meat and vanished out of their sight as being a God 12. He ascended into heaven and the heavens now contain him as he is Man but he sustains the Heavens and commands all therein and rides on the same as being a God Thus we see all along two real distinct natures still continuing in Christ God being become Man the Deity being abolished but the humane nature was adjoyned according to the old Distich Sum quod eram nec eram quod sum c. I am that I was but I was not that I am You will say How then is it said the word was made flesh or God became Man I answer one thing may become another either by way of change as when the water was turned into wine but thus was not Christ the Godhead was for a time concealed but it was never cancelled or one thing may become another either by way of union as when one substance is adjoyned unto another and yet is not transferred or changed into the nature of the other thus a Souldier putting on his Armour is an armed man or a man wearing on his Garments is no more a naked but a cloathed man and yet the Armour and the Souldier the man and his Apparel are distinct things and thus was it with Christ the flesh is said to be deified and the Deity is said to be incarnate not by the conversion of either into the nature of the other but by assuming and adjoyning the humane nature to the divine and yet still the humane nature and the divine are distinct things both the natures in Christ do remain entire and inconfused indeed the humanity is much magnified by the divinity but the divinity is nothing altered by the humanity Thus much for the distinction of his two Natures SECT V. Of the Vnion of the two Natures of Christ in one and the same Person 5. THe Union of two Natures of Christ in one and the self-same person is that great wonder which now we must speak of as we are able but alas how should we speak this union and not be confounded in our selves It is a great mystery a secret a wonder many wonders have been since the beginning of the world but all the wonders that ever were must give place to this and in respect thereof cease to be wonderful neither the Creation of all things out of nothing nor the restauration of all things into their perfect being I mean neither the first work nor the last work of God in this world though most admirable pieces may be compared with this This Union of the two Natures of Christ into one person is the highest pitch if any thing may be said highest in that which is infinite of God's wisdom goodness power and glory well therefore said the Angel to Mary The power of the highest shall overshadow thee and if God did overshadow this Mystery with his own Vail How should we presume with the men of Bethshemesh to look into it Christians If you will needs put it to the question How that wonderful connection of two so infinitely differing natures in the unity of one
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
witness on earth and there 's no disagreement in their witness but all bring in this testimony of Jesus that he is the Messiah that is being interpreted John 1.41 the Christ But what are those manifestations to us Vse or to that great design of Christ in carrying on our souls salvation Much every way For either must Christ be manifested to us even by these witnesses in the preaching of the Gospel and manifested in us by that one witness his holy spirit or we are undone for ever 1. Christ must be manifested to us in the preaching of the Gospel This mercy we have this day nay you see every Sabbath day all the witnesses speak in us What do we but in God's stead in the Baptist's stead in the Disciples stead manifest Christ to you in every Sermon It is the Commission which Christ hath given us of the Ministry Go preach the Gospel to every Creature Mark 16.15 Observe but how open Christ's heart is towards you he cannot contain his Love and Grace within himself he cannot keep his own councels that are for the good of your souls but all must be manifest and that in the openest way by Preaching and Proclaiming them to the world Christ must be laid out to open view Christ will have nothing of his Love kept back he wills and commands us of the Ministry instead of all those former witnesses to make all known what he is and what he hath done and suffered for you Oh Christians how cheap are the mysteries of the Gospel to you ward you may know them if you will but lend an ear and listen to them the word is nigh you even in your mouths Christ is proclaimed in your very streets you may have him if you will without mony or mony-worth Come buy Wine Isa 55.1 and Milk without Money and without Price Do you not hear Christ is laid open for every man's good and profit Christ deals not under-hand with you he must be manifested that you may see what you buy if I should tell you the meaning of the Commission which Christ hath put into our hands he bids me say thus to your souls Come poor Creatures you that stand in need of Jesus Christ here is Christ for you take him and do with him in an holy manner what you will he is of infinite use for wisdom righteousness sanctification and redemption What is our preaching but a manifesting of Christ in this manner what is the sum of all our Sermons but a discovery of this that life and light is in Christ for you that eternal Love waits and attends on you that whatever may do you good is provided and made ready for you Oh will souls now refuse Christ when thus and thus manifested God forbid 2. Christ must be manifested in us by his holy Spirit Christians look to your hearts what manifestations of Christ are there When Paul speaks of the Gospel in general Gal. 1.16 2 Pet. 1.10 Rev. 22.16 he adds in particular that it pleased God to reveal Christ in me And when Peter speaks of the Word of God he adds that we take heed thereunto until the day dawn and the day-star that is Christ Rev. 22.16 arise in our hearts till then though we be circled with Gospel discoveries our hearts will be full of darkness but when Christ Mal. 4.2 whom the Prophet calls the Son of Righteousness and Peter the day-star shall arise within us we shall be full of light Sometimes I confess I wonder that in these dayes there should be such glorious discoveries of the beauties and sweetness and excellencies of Jesus Christ and yet that mens hearts are generally so full of darkness but this takes off the wonder John 1.5 hearts are carnal Light shines in darkness but darkness comprehendeth it not Lead a blind man through a glorious City and though there be such and such things in it yet he tells you he cannot prize them he sees them not though Jerusalem should come down from God out of Heaven as John saw it in his Vision prepared as a Bride adorned for her Husband Rev. 21.2 yet the natural man sees neither Walls nor Gates nor Streets you may tell him all is Gold and Jasper and Precious Stones but for all this he cannot prize them alas he sees them not how many glorious Objects do the unregenerate slight they see no beauty in Jesus Christ they feel no sweet in Ordinances the Sabbath is a trouble and no delight to them and whence all this it is because there is no light no manifestation of Christ within them the Spirit of Christ hath not witnessed Christ hath not manifested Christ within their souls and therefore they remain in darkness SECT VI. Of Christ's Whipping the Buyers and Sellers out of the Temple 5. COncerning Christ's whipping the Buyers and Sellers out of the Temple we read in the Gospel That the Jews Passover being at hand Jesus went up to Jerusalem Thither John 2.13 if we follow him the first place that we find him in is the Temple where by the occasion of the National Assembly was an opportune Scene for Christ's transactions of his Fathers business In that Temple Christ first espies a Mart there were divers Merchants and Exchangers of Money that brought Beasts thither to be sold for sacrifice against that great Solemnity at the sight of which Jesus being moved with Zeal and Indignation he makes a Whip of Cords and according to the custom of the Zealots of the Nation he takes upon him the Office of a private inflictor of punishment he drives them all out of the Temple he overthrows the accounting Tables and commands them that sold the Doves to take them from thence and being required to give a sign of this fact he only foretels the Resurrection of his Body after three dayes death expressing it in the Metaphor of the Temple which was never rightly understood till it was accomplished In this heroical act we may see how Christ is carried on with a Zeal for God insomuch that it brings to mind that saying of the Psalmist Psal 69.9 The Zeal of thine House hath eaten me up a Metaphor taken from Men that receive nourishment which after its several concoctions is assimilated into the nature of them that receive it Zeal doth totally surprize us in what concernes God in our Zeal we do so mind the things of God as if we minded no nothing else To what dangers hazards and censures did Christ here in the exercise of the Zeal expose himself His eminent Zeal appears 1. In the weakness of his means whereby he did both attempt and effect the work we find him not armed with any weapons that might carry dread and terrour with them at most but with a Whip made of a few small Cords which probably were scattered by the Drovers which came thither to sell their Cattel 2. In the strength that the opposite power did hold out
man believed the word that Jesus had spoken unto him Ver. 51. and he went his way and in the way one meets him and tells him Thy Son liveth which recovery he understands to be at the same time that Christ had spoken those Salutary and healing words Ver. 53. and himself believed and his whole house Mat. 8.5 6. 2. * If I mistake not in the year I shall not contend because in this year only I shall mention his miracles Ver. 7. Acts 10 34 35. Now was it that a Centurion came unto Christ beseeching him and saying my servant lyeth at home sick of the palsie grievously Tormented Many Suitors come to Christ one for a Son another for a daughter a third for himself but I see none come for his servant but this one Centurion and if we observe Christs answers to his suit we see how well pleased is Christ with his request And Jesus saith unto him I will come and heal him When the Ruler entreated him for his Son Come down ere he dye Christ stirr'd not a foot but now this Centurion complains only of his servants sickness and Christ offers himself I will come and heal him he that came in the shape of a servant would rather go down to the sick servant than to the Rulers Son He is no respecter of persons but he that feareth him and worketh righteousness is accepted of him It may be this poor sick servant had more grace or very probable it is he had more need and therefore Christ to chuse will go down to visit this poor sick servant Nay sayes the Centurion Ver. 8. I am not worthy Lord that thou shouldst come under my roof q. d. Alas Lord I am a Gentile an Alien a man of blood but thou art holy thou art omnipotent and therefore only say the word and my servant shall be whole Mark this O my soul it is but a word of Christ and my sins shall be remitted my soul healed my body raised and soul and body glorified forever The Centurion knew this by the command he had over his own servants Ver. 9. I say to this man go and he goes and to another come and he comes and to a third do this and he doth it In way of Application Oh that I were such a servant to my heavenly Master Alas every of his commands sayes Do this and I do it not every of his inhibitions sayes Do it not and I do it He sayes Go from the world and I run to it He says Come to me and I run from him Wo is me this is not service but enmity Oh that I could come up to the faith and obedience of this exemplar that I could serve my Christ as these Souldiers did their Master Ver. 10. Jesus marvels at the Centurions faith we never find Christ wondering at Gold or Silver or costly and curious works of humane Skill yea when the Disciples wondered at the Magnificence of the Temple he rebuked them rather but when he sees the grace or acts of Faith he so approves of them that he is ravished with wonder he that rejoyced in the view of his Creation rejoyceth no less in the reformation of his Creature Cant. 4.7 9. Behold thou art fair my love behold thou art fair there is no spot in thee my sister my spouse thou hast wounded my heart thou hast wounded my heart with one of thy eyes Cant. 4.7 9. To conclude he that both wrought this faith and wondered at it doth now reward it Go thy way and as thou hast believed so be it unto thee and his servant was healed in the self same hour Luke 7.11 3. Now it was even the day after that Jesus goes into the City of Naim The fruitful clouds are not ordained to fall all in one field Naim must partake of the bounty of Christ as well as Cana or Capernaum Thither come he no sooner enters in at the gate of the City but he meets a funeral a poor widow with her weeping friends is following her only Son to the grave Jesus observing her sad condition he pities her comforts her and at last relieves her here was no Sollicitor but his own compassion in his former Miracles he was sought and sued to his Mother at the Marriage-feast begged a supply of Wine the Ruler came to him for a Son the Centurion came to him for a servant but now Christ offers a cure to give us a lesson that whiles we have to do with the Father of mercies our miseries and afflictions are the most Powerful Suitors Christ sees and observes the Widow's sadness and presently all parts of Christ conspire her good his heart melts into Compassion of her his tongue speaks chearfully and comfortably to her Weep not his feet carry him to the Bier his hand toucheth the Coffin and he said young man I say unto thee arise see how the Lord of Life speakes with Command ver 14. the same voice speaks to him that shall one day speak to us and raise us out of the dust of the earth neither sea nor death nor hell can detain their dead when he charges them to be delivered we see not Christ stretching himself on this dead Corpse as Eliah and Elisha upon the Sons of the Shunamite and the Widow of Sarephta nor see we him kneeling down and praying as Peter did for Dorcas but we hear him so speaking to the dead as if the dead were alive and so speaking to the dead that by the word he speaks he makes him alive Young man I say unto thee arise ver 15. and he that was dead sate up and began to speak So at the sound of the last Trumpet by the Power of the same voice we shall arise out of the dust and stand up Gloriously This mortal shall put on immortality and this corruptible shall put on incorruption And least our weak faith should stagger at the assent of so great a difficulty by this he hath done Christ gives us tastes of what he will do the same Power that can raise one man can raise a thousand a million a world Christ here raised a Widows Son and after Jairus's Daughter and then Lazarus and lastly at his resurrection he raised a many at once he raised one from her Bed another from his Bier another from his grave and many at once from their rotteness that it might appear no degree of death can hinder the efficacy of his Almighty Power 4. Now it was that in the Synagogue he finds a man that had a Spirit of an unclean Devil Luke 4.33 ver 34. This I take it is the first man that we read of as possessed with a Devil And he cryed let us alone what have we to do with thee c. In these words the devil dictates the man speaks and whereas the words are plural Let us alone it is probable he speaks of himself and the rest of the men in the
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
not Christ come down sinners could not have gone up into Heaven and therefore that they might ascend he descends 2. I come down from Heaven not to do mine own will Heb. 3.1 2. but the will of him that sent me his Father had sent him on purpose to receive and to save sinners and to this purpose he is called the Apostle of our profession who was faithful to him that appointed him as also Moses was faithful in all his house His Father could not send him on any errand but he was sure to do it his Fathers mission was a strong demonstration that Christ was willing to receive those sinners that would but come to him Again Jesus stood and cryed saying if any man thirst John 7.37 let him come unto me and drink the very pith heart and marrow of the Gospel is contained in these words the occasion of them was thus on that last day of the Feast of Tabernacles the Jews were wont with great solemnity to draw water out of the fountain of Siloam at the foot of Mount Sion and to bring it to the Altar singing out of Isaiah Isa 12.3 With joy shall ye draw water out of the wells of Salvation now Christ takes them at this Custom and recalls them from earthly to heavenly waters alluding to that of Isaiah Isa 55.1 3. Ho every one that thirsteth come ye to the waters Incline your ears and come unto me and your souls shall live The Father saith come the Son saith come the Spirit saith come yea Rev. 22.17 the Spirit and the Bride say come and let him that heareth say come and let him that is a thirst come and whosoever will let him drink of the water of life freely All the time of Christs Ministry we see him tyring himself in going about from place to place upon no other errand than this to cry at the markets Ho every one that thirsteth come ye to the waters if any sinners love life if any will go to heaven let them come to me and I will shew them the way to my Fathers bosom and endear them to my Fathers heart Again hither tend all those Arguments of God and Christ to draw souls to themselves Thus God draws 1. From his equity Hear now O house of Israel Ezek. 18.25 is not my way equal or are not your wayes unequal q. d. I appeal to your very consciences is this equal that sinners should go on in sin and Trespass against him that is so willing to receive and save poor sinners 2. From our ruine in case we go on in sin Ezek. 18.31 Cast away from you all your Transgressions whereby ye have Transgressed and make you a new heart and a new Spirit for why will ye dye O house of Israel 3. From his own dislike and displeasure at our ruine I have no pleasure in the death of him that dyeth Ver. 32. saith the Lord God wherefore turn your souls and live ye 4. From his mercy and readiness to pardon sinners Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Hos 14.4 John 3.16 5. From the freeness of his love I will love them freely and God so loved the world so fully so fatherly so freely that he gave his only begotten Son c. and I will give unto him that is athirst of the fountain of the water of life freely 6. From the sweetness of his Name Rev. 21.6 Exod. 34.6 7. Isa 48.18 19. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity Transgression and sin 7. From the benefits that would follow O that thou hadst hearkened to my commandments then had thy peace been as a River and thy righteousness as the waves of the Sea thy seed also had been as the Sand and the off-spring of thy bowels like the gravel thereof 8. From his Oath As I live saith the Lord I desire not the death of a sinner but rather that he should turn from his wickedness and live O happy creatures saith Tertullian for whom God swears O unbelieving wretches if we will not trust God swearing Ezek. 33.61 Ezek. 33.11 Mich. 6.3 Isa 5.4 Isa 5.3 9. From his expostulations Turn ye turn ye from your evil wayes for why will ye dye O house of Israel O my people what have I done to thee and wherein have I wearied thee testifie against me what could I have done more for my vineyard than I have done wherefore when I looked that it should bring forth grapes brought it forth wild grapes Mich. 6.2 10. From his appeals Judge now O ye inhabitants of Judah and Jerusalem and hear O ye mountains the Lords controversie and ye strong foundations of the earth Deut. 5.29 for the Lord hath a controversie with his people and he will plead with Israel 11. From his groans Oh that there were such an heart in them that they would fear me and keep my commandments alwayes Deut. 32.29 that it might be well with them and their children for ever And oh that they were wise that they understood this that they would consider their latter end 12. Hos 11.8 From his loathness to give men up How shall I give thee up Ephraim how shall I deliver thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within me my repentings are kindled together O the goodness of God! And as God the Father so God the Son draws Arguments to win souls to himself 1. From his coming it was the very purpose and design of his coming down from Heaven to receive sinners 1 Tim. 1.15 This is a faithful saying sayes Paul and worthy of all acceptation that Christ Jesus came into the world to save sinners 2. From his fair demeanour and behaviour towards sinners this was so open and notorious that it was turned to his disgrace and opprobry Mat. 11.19 Behold a friend of Publicans and sinners And the Scribes and Pharisees murmured at him Luke 5.30 and his Disciples saying Why do ye eat and drink with Publicans and Sinners 3. From his owning of sinners and answering for them in this respect Luke 5.31 32. And Jesus answering said unto them they that are whole need not a Physitian but they that are sick I came not to call the righteous but Sinners to repentance 4. From his rejoycing at sinners conversion indeed we never read of Christs Laughter and we seldom read of Christs joy but when it is at any time recorded it is at the Conversion of a poor soul he had little else to comfort himself in being a man of sorrows but in this he rejoyced exceedingly Luke 10.21 In that hour Jesus rejoyced in Spirit
revelling and dishonouring of God hath made them so pensive Why sinners your carriage grieves the very Spirit of God Gen. 6.6 You grieve God at the heart as it is expressed Gen. 6.6 and therefore no wonder if the godly cannot rejoyce in your sinful society you are the cause of their sadness but admit them once into the company and fellowship of the Saints and they know how to be joyful 4. If it be so that usually they are pensive and sad it is not because of Religion but because they are not more Religious because they find so much want of godliness in their own hearts Rom. 7.24 this was the cause of Pauls heaviness O wretched man that I am who shall deliver me from this body of death And yet know that all these sadnesses are true preparatives to joy and therefore in the very next words the Apostle breakes out into that sweet Doxology I thank God through Jesus Christ our Lord. Never was true sorrow for sin but it ended in rejoycings and praises and thanksgiving to God Why then be convinced Ah deceived souls say not that God is an hard Master reaping where he sowed not and gathering where he strawed not say not that his wayes are tedious and irksome and uncomfortable wayes but rather taste and see and try how good the Lord is experience the truth of these words My Yoak is easie and my Burthen is light What is lighter than that Burthen which instead of burthening Chears up the party on which it is laid Just like those burthens of Cinnamon that refresh those that carry them through the deep sands of Arabia An holy Divine once endeavouring to convince men of the sweetness and pleasantness of Gods wayes by his own experiences I call Hâ—aven and Earth to Record saith he that these things are truths of God they are not notions or conceits but certain realities Another flyes somewhat higher If men would in earnest sayes he abandon the Devils service and give up their names to Christ in truth and try I dare assure them in the Word of Life and Truth they would not exchange the saddest hour of all their life afterward with the prime and flower of all their former sensual pleasures Prov. 3.17 might they have ten thousand worlds to boot her wayes are wayes of pleasure saith Solomon Vse 2. Psal 1.1 2. Psal 119.1 Psal 40.8 2. You that are so convinc'd I beseech you carry on the work of God sweetly comfortably and with delight the Psalmist sayes Blessed is the man that delights in the Law of the Lord. And Blessed are the undefiled in the way who walk chearfully in the Law of the Lord. And blessed is the man that delighteth greatly in his Law And it is written upon the heart of Christ I delight to do thy will O my God yea they Law is within my heart as God loves a cheerful giver so a chearful server Come take my Yoak upon you saith Christ for my Yoak is easie it is not an Iron Yoak of Bondage but a Chain of heavenly Pearls to adorn your souls Quest 1 Oh but how should we carry on the Work the Yoak the Duty the Practise of Piety and of Religion pleasantly I answer Answ 1. Be sure to keep the heart right and upright within let all we do be in sincerity and let all we are in respect of the inner man be at peace within sence and reason can tell us that according to the tempter within so there is the relishing of things without he that acts in sincerity and hath peace within can easily go through the duties that are required without with joy and comfort 2. Exercise saith in the work and office of the Holy Ghost I mean that work and office to which the Holy Ghost is designed by the Father and the Son both to help his people and to be the Comforter of his people 1. The holy Ghost is designed to help his people Likewise the Spirit helpeth our infirmities the word in the Original †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 14.26 and 15.26 doth properly imply such an help Rom. 8.26 as when another man of strength and ability steppeth in to sustain the burthen that lyeth upon weak shoulders why this makes Christs Burthen light we do not bear all the weight for the holy Ghost puts under his shoulder 2. The Holy Ghost is designed to comfort his People Christ calls him the Spirit the Comforter because he brings in a kind of spiritual joy and spiritual comfort Mark it is not a natural but a spiritual joy Oh what a vast difference is there betwixt the comforts of a carnal heart and the comforts of the godly The one comes from a little meat or drink or creature vanity but the other comes from the exercise of Faith about the office of the Holy Ghost who is designed to this work surely here is the way to carry on duty sweetly and comfortably and with delight i.e. to be in the exercise of faith on the work and office of the Holy Ghost as he is our Helper and Comforter 1 Pet. 2.9 1 Pet. 2.9 3. Understand what is in Christian Religion and in the practise of it to cause delight As. 1. In every duty and gracious acting of it there is more of the Glory of God than in the whole frame of Heaven and Earth besides Herein is my Father glorified that you bear much Fruit John 15.8 Oh if we but thus looked at the profession and practice of Christian Religion we could not but take pleasure in it 2. In every duty and gracious acting of it there is the seed of glory and eternal life sometimes there breaks out in the very exercise of duty a joy in the Holy Ghost a foretast of Glory but howsoever there is the seed of Glory and though the seed of Glory be not seen but lye as it were under ground dead and unseen yet in time it will spring up unto eternal life why thus look at the practice of Religion and it will be sweeter to us than Honey and the Honey-Comb it will be more precious than Gold yea than much fine Gold But how should we know the difference betwixt the natural pleasantness and this Quest 2 spiritual pleasantness in Religion I know Christians may put a lustre upon the wayes of God by their natural pleasantness and chearfulness of spirit but because we speak of a spiritual joy and comfort and not of a natural wherein lies the difference I answer 1. If it be a spiritual pleasantness it will be serious I have said of laughter it is mad Answ Eccles 2.2 and of mirth what doth it There is much lightness and vanity in such breakings out of natural pleasantness but in spiritual pleasantness all is grave and sober and exceeding serious 2. If it be a spiritual pleasantness it can stand with repentance and humiliation and the fear of God rejoyce with trembling saith the Psalmist
the injury we have done unto God as our Judge and the other is a performance of a service which we owe unto God as our Maker O then how large and full and comprehensive is this life of Christ 2. Consider the excellency the glory of this Object Christ's life is glorious and hence it is that the righteousness of Christ is the most glorious garment that ever the Saints of God did wear It is Marlorat's saying Marlorat Rev. 12.1 that the Church which puts on Christ and his righteousness is more illustrious than the Ayr is by the Sun John thus sets her out in his Vision And there appeared a great wonder in heaven a woman cloathed with the Sun and the Moon under her feet I take this to be a lofty Poetical description of Christ's imputed righteousness imagine a garment were cut out of the Sun and put upon us how glorious should we be O but the righteousness of Christ is much more glorious No wonder if the Church cloathed with the Sun tread the Moon under her feet i.e. if she trample on all sublunary things which are uncertain and changeable as the Moon I count all things but dung saith Paul that I may win Christ Phil. 3.8 9. and be found in him not having my own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith When Paul compares Christ's righteousness with the glory of the world then is the world but dung O the glory O the excellency of the righteousness of Christ 3. Consider the suitableness of this object Christ's life and the virtue of it is most suitable to our condition Thus I might apply Christ to every condition if thou art sick he is a Physitian if thou fearest death he is the way the truth and the life if thou art hungry he is the bread of Life if thou art thirsty he is the water of Life But not to insist on these words It is the daily complaint of the best of Saints O my sins I had thought these sins had been wholly subdued but now I feel they return upon me again now I feel the springs in the bottom fill up my soul again Oh I am weary of my self and weary of my life Oh what will become of me In this case now Christ's life is most sutable his righteousness is a continual righteousness it is not a Cistern Zech. 13.1 but Fountain open for thee to wash in as sin abounds so grace in this gift of righteousness abounds much more Christ's life in this respect is compared to changes of Garments Thou criest O what shall become of me Oh I feel new sins and old sins committed afresh why but these changes of garments will hide all thy sins Zech. 3.4 if thou art but cloathed with the robes of Christ's righteousness there shall never enter into the Lords heart one hard thought towards thee of casting thee off or of taking revenge upon any new occasion or fall into sin Why here is the blessedness of all those that believe Oh then believe Say not would Christ be incarnate for me would he lead such a life on earth for my soul Why yes for thy soul never speak of thy sins as if they should be any hinderance of thy Faith If the wicked that apply this righteousness presumptiously can say Let us sin that grace may abound and so they make no other use of Grace but to run in debt and to sin with a licence how much rather mayest thou say on good ground Oh let me believe Oh let me own my portion in this righteousness of Christ that as my sins have abounded so my love may abound that as my sins have been exceeding great so the Lord may be exceeding sweet that as my sins continue and encrease so my thankfulness to Christ and glory in God and triumph over sin death and the grave may also encrease Why thus be encouraged to believe thy part in the Lord Jesus Christ SECT VI. Of Loving Jesus in that respect 6. LEt us love Jesus as carrying on the great work of our salvation for us during his Life Now what is Love but a motion of the Appetite by which the Soul unites it self to what seems fair unto it And if so O what a lovely Object is the Life of Christ who can read over his Life who can think over his worthiness both in his person relations actions and several administrations and not love him with a singular love That which set the Daughters of Jerusalem in a posture of seeking after Christ was that Description of Christ which the Spouse made of him My Beloved is white and ruddy Cant. 5.10 11.12 13 14 15. the chiefest of ten thousands his head is as the most fine Gold his Locks are bushy and black as a Raven his eyes are as the eyes of Dovâ—s by the Rivers of water washed with milk and finely set his cheeks are as a bed of Spices and sweet flowers his lips like Lillies dropping sweet smelling myrrhe c. By these are intimated unto us the government of Christ the unsearchable counsels of Christ the pure nature of Christ without any impurity or uncleanness the gracious promises of Christ the soul saving instructions of Christ the holy actions and just administrations of Christ the tender affections and amiable smilings of Christ the gracious inward and wonderful workings of Christ so that he is altogether lovely or he is composed of loves from top to toe there is nothing in Christ but 't is most fair and beautiful lovely and desirable Now as this Description enflamed the Daughters of Jerusalem so to act our loves towards the Lord Jesus Christ take we a copy of the Record of the Spirit in Scriptures see what they say of Christ John 5.39 this was his own advice Search the Scriptures for they are they which testifie of me O my soul much hath been said to perswade thee to Faith and if now thou believest thy part in those several actings of Christ why let thy Faith take thee by the hand and lead thee from one step to another from his Baptism to his Temptations from his Temptations to his Manifestations and so on Is not here fewel enough for Love to feed upon Canst thou read the history of Love for such is the history of Christ's Life and not be all on a flame Come read again there is nothing in Christ but 't is lovely winning and drawing as 1. When he saw thee full of filth he goes down into the waters of Baptism that he might prepare a way for the cleansing of thy defiled and polluted soul 2. When he saw the Devil ready to swallow thee up or by his baits to draw and drag thy soul down to hell he himself enters into the List with the Devil and he overcomes him that thou mightest overcome and triumph with Christ in his Glory 3. When he
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
Christ sweat it out wonderfully even by a bloody sweat in the first Garden Death first made its entrance into the world and in this Garden Life enters to restore us from Death to Life again in the first Garden Adam's Liberty to sin brought himself and all us into bondage and in this Garden Christ being bound and fettered we are thereby freed and reduced to liberty I might thus descant in respect of every Circumstance but this is the sum in a Garden first begun our sin and in this Garden first began the Passion that great Work and Merit of our Redemption 4. Christ goes especially into this Garden that his enemies might the more easily find him out the Evangelist tells us that this Garden was a place often frequented by Jesus Christ so that Judas which betrayed him knew the place John 18.2 for Jesus oftentimes resorted thither with his Disciples sure then he went not thither to hide himself but rather to expose himself and like a noble Champion to appear first in the field and to expect his enemies Thus it appears to all the world that Christ's death was voluntary He poured forth his soul unto death saith the Prophet he gave himself for our sins saith the Apostle nay Isa 53.12 Gal. 1.4 John 10.17 18 himself tells us therefore doth my Father love me because I laid down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again But I will not stay you at the Door let us follow Christ into the Garden and observe his Prayer and his Sufferings there SECT IV. Of the Prayer that Christ there made JEsus entring the Garden he left his Disciples at the entrance of it calling with him Peter James and John they only saw his transfiguration the earnest of his future Glory and therefore his pleasure was that they only should see of how great glory he would disrobe himself even for our sakes In the garden we may observe first his Prayer and secondly his Passion 1. He betakes himself to his great Antidote which himself the great Physitian of our souls prescribed to all the world he prayes to his heavenly Father he kneels down and not only so but falls flat upon the ground he prayes with an intention great as his sorrow and yet with a submission so ready Mat. 26.39 as if the Cup had been the most indifferent thing in the world The Form of his Prayer ran thus O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt In this Prayer observe we these Particulars 1. The person to whom he prayes O my Father 2. The matter for which he prayes Let this Cup pass from me 3. The Limitation of this Prayer If it be possible and if it be thy will 1. For the Person to whom he prayes it is his Father As Christ prayed not in his Godhead but according to his Manhood so neither prayed he to himself as God but to the Father the first person of the God-head Hence some observe that as the Father sometimes saying This is my beloved Son he spake not to himself but to the Son so the Son usually saying O my Father he prayes not to himself but to the Father 2. For the Matter of his Prayer Let this Cup pass from me Some interpret thus Let this Cup pass by me Oh that I might not taste it But others thus Let this Cup pass from me though I must taste it yet Oh that I may not be †Quod dicit transfer calicem istum a me non hoc est non adveniat mihi nisi enim advenerit transferri non poterit sed sicut quod praeterit nec intactum est noc permanens sic Salvator leviter invadentem tentationem flagitat pelli Sic Dionisius Alexandrin Heb. 5.7 too long or tediously annoyed by it That which leads unto this last interpretation is that of the Apostle Christ in the dayes of his flesh offered up Prayers and Supplications with strong cries and tears unto him that was able to save him from death and he was heard in that which he feared Heb. 5.7 How was he heard not in the removal of the Cup for he drank it up all but in respect of the tedious annoyance or poysoning of the Cup for though it made him sweat drops of blood though it grieved him and pained him and made him cry out My God my God why hast thou forsaken me Though it cast him into a sleep and laid him dead in his Grave and there sealed him for a time yet presently within the space of forty hours or thereabouts he revived and awakened as a Lion out of sleep or as a Giant refreshed with wine and so it passed from him as he prayed in a very short time and by that short and momentary death he purchased to his people everlasting Life 3. For the Limitation of his Prayer If it be possible if it be thy will He knows what is his Fathers will and he prayes accordingly and is willing to submit unto it if the passing of the Cup be according to the last interpretation we shall need none of these many distinctions to reconcile the will of God and Christ If it be possible signifies the earnestness of the Prayer and if it be thy will the submission of Christ unto his Father the Prayer is short but sweet How many things needful to a Prayer do we find concentred in this one instance Here is Humility of Spirit Lowliness of Deportment Importunity of Desire a Fervent Heart a Lawful Matter and a Resignation to the will of God Some think this the most fervent prayer that ever Christ made on earth If it be possible O! if it be possible let this Cup pass from me And I think it was the greatest dereliction and submission to the will of God that ever was found upon the earth for whether the Cup might pass or not pass he leaves it to his Father nevertheless not as I will but as thou wilt q. d. Though in this Cup are many Ingredients it is full red and hath in it many dregs and I know I must drink and suck out the very utmost dreg yet whether it shall pass from me in that short time or continue with me a long long time I leave it to thy will I see in respect of my humanity there is in me flesh and blood O! I am frail and weak I cannot but fear the wrath of God and therefore I pray thus earnestly to my God O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt But what was there in the Cup that made Christ pray thus earnestly that it might pass from him I answer 1. The great pain that he must endure the buffettings whippings bleedings crucifying all the torments from first to
Mat. 26.69 Ver. 71. Ver. 73. this fellow was also with Jesus of Nazareth and after a while they that stood by spake themselves surely thou art one of them for thy speech bewrayeth thee q. d. thy very Idiom declares thee to be a Galilean thou art as Christ is of the same Countrey and Sect and therefore thou art one of his Disciples Peter thus surprized without any time to deliberate he shamefully denies his Lord and 1. He doth it with a kind of subterfuge Ver. 70. I know not what thou sayest he seems to elude the Accusation with this Evasion Ver. 72. I know not thy meaning I understand not thy words I skill not what thou sayest 2. At the next turn he goes on to a licentious boldness denying Christ with an Oath I know not the man and lastly he aggravates his sin so far that he grows to impudence and so denies his Lord with cursing and swearing I know not the man here 's a Lie an Oath and a Curse the sin is begun at the voice of a Woman a silly Damosel not any of the greatest Ladies she was only a poor serving-maid that kept the doors but it grew to ripeness when the Men-Servants sell upon him now he swears and vows and curses himself if he knew the Man O Peter is the man so vile Ver. 74. that thou wilt not own him Hadst thou not before confest him to be the Christ the Son of the living God and dost thou not know him to be Man as well as God say is not this the Man-God God-Man that called thee and thy brother Andrew at the sea of Galilee saying follow me and I will make you fishers of men Is not this he whom thou sawest on Mount Tabor shining more gloriously than the Sun Is not this he whom thou sawest walking on the water and to whom thou said'st Lord if it be thou Mat. 14.28 bid me come unto thee on the water How is it then that thou saist I know not the man Surely here 's a sad example of humane infirmity iâ— Peter fell so foully how much more may lesser stars And yet withal here 's a blessed example of serious through repentance no sooner the Cock crew and Christ gave a look on Peter but he goes out Ver. 75. and weeps bitterly The Cock was the Preacher and the look of Jesus was the Grace that made the Sermon effectual O the Mercy of Christ he looked back on him that had forgot himself he revives his servant's memory to think on his Master's words he sends him out to weep bitterly that so he might restore him mercifuly to his favour again Let us learn hence to think modestly and soberly of our selves yea Vse 1 Cor. 10.12 Rom. 11.20 let him that thinketh he standeth take heed lest he fall If Peter could first dissemble and then lie and then forswear and then blaspheme and curse O let not us be high-minded but fear And in case we fall indeed as Peter did yet let us not despair as Judas did but still upon our repentance let us trust in God When Christ looked on Peter he wept bitterly notwithstanding our sins are great yet one look of Christ is full of virtue and enough to melt us into tears O let us not sink in despair but look up to him that he may look down on us Pliny tells us of some Rocks in Phrygia Plin. hist that when the Sun doth but shine upon them they send out drops of water as if they wept tears Peter signifies a Rock and whilst Peter persisted in his sin of denying Christ his heart was hard as the Rock but when Christ the Sun of Righteousness looked uqon him his heart was softned and he dropped tears continually Such is the vertue of Christ's look it turns the Rock into a standing Water and the Flint into a Fountain of Waters Psal 114.8 Lastly let us not decry repentance but rather be in the use and practise and exercise of it Is not here a Gospel precedent †Flevit quidem tanta lachrymarum inundatione ut in maxillis profundos sulcos haberet per quos quasi per quosdam canales aut aquae ductus lachrymae ejus defluebant Clem Quoties galli cantum audiebat in lachrymas prorumpebat per totum vitae tempus negationis culpam frequenter adeo plauxit Idem Mat. 26.67 68 Luke 22.65 Hier. ut citat Guliel statione tertia Christi patientis Mallon de flagellatione Christi c. 6. Clement an ancient Writer of whom Paul makes mention Phil. 4.3 expresseth Peter's repentance to have been so great that in his Checks he made as it were furrows in which as in certain Channels his tears run down the Text tells us he wept bitterly and Clement adds that while he lived as often as he heard a Cock crow he could not but weep and bewail his denial David is another like example All the Night said he I make my Bed to swim I water my Couch with my tears Psal 6.6 David makes mention of his Bed and Couch because there most especially he had offended God It was on his Bed that he committed Adultery and it was in his Couch that he designed and subscribed with his own hand that Vriah must die and hence is it that he waters his Bed and Couch with his tears the very sight of his Bed and Couch brings his sin into his remembrance as the very hearing of the crowing of the Cock ever after awakened Peter to his task of tears that Repentance is a Gospel-Duty we have spoke elsewhere O take heed of decrying it as we are often sinning so let us often repent it concerns us near to be frequent in this duty of bewailing sin and turning to God 6. For the abuses and delusions of the base Attendants offered to Christ the Evangelist tells us then did they spit in his face and buffetted him and others smote him with the palms of their hands saying Prophesie unto us thou Christ who is he that smote thee and as Lude adds many other things blasphâ—mously spake they against him what those many other things were it is not discovered only some ancient writers say that Christ in that night suffered so many and such hideous things that the whole knowledge of them is reserved only for the last day of Judgment Mallonius writes thus after Caiaphas and the Priests had sentenced Christ worthy of death they committed him to their Ministers warily to be kept till day and they immediately threw him into the dungeon in Caiaphas 's House there they bound him to a stony pillar with his hands bound on his back and then they fell upon him with their palms and fists Others add that the Souldiers not yet content they threw him into a filthy dirty puddle where he abode for the remainder of that night of which the Psalmist Psal 86.6 Psal 69 2. Cant. 3.7 Thou hast laid me in the
should be defiled the very prophane can learn to be superstitious in lesser matters how many amongst us will make conscience of outward Ceremonies as of eating meats observing dayes but as for the weightier matters of the Law Judgment and mercy they leave them undone 3. Christ is most falsly accused of Sedition seduction and usurpation it were indeed to be wished that they who take upon them the name of Christianity were guiltless of such crimes but let them look to it who are such This I am sure was Christ's Rule and Practise Be subject to every constitution and authority of man 1 Pet. 2.13 Rom. 13.2 for the Lord's sake If any dare to resist the Power that is of God they shall receive to themselves damnation Nor can we excuse our selves because our Governours are not Godly for all the Governours to whom Christ and his Apostles submitted themselves and to whom all those strict precepts of duty and Obedience related in the New Testament were no better for ought I know than Tyrants Persecuters Idolaters and Heathen-Princes 4. Christ is examined only of his usurpation Art thou the King of the Jews the men of this world mind only worldly things the Apostles so describes them Phil. 3.19 who mind earthly things Pilate regards not Christ's Doctrine but he is afraid lest he should aspire the Kingdom and concerning this our Saviour puts him out of doubt My Kingdom is not of this world As Pilate and Christ so Worldlings and Christians are of different Principles they mind earthly things but our Conversation saith the Apostle is in heaven our conversation i.e. the aim and scope of our hearts in every action Ver. 20. is only for heaven whatsoever we do it should some way or other fit us for Heaven we should still be laying in for heaven against the time that we shall come and live there we should have our thoughts and hearts set upon heaven so it is said of holy Mr. Ward that being in the midst of a Dinner very contemplative and the People wondering what he was musing about he presently breaks out for ever for ever for ever and though they endeavoured to still him yet he still cryed out for ever for ever for ever Oh eternity to be for ever in heaven with God and Christ how shall this swallow up all other thoughts and aims and especially all wordly careful sinful thoughts aims or ends 2. Pilate having dismissed Jesus this hour is concluded with a sad disaster of wicked Judas then Judas which betrayed him when he saw that he was condemned Mat. 27.3 repented himself c. Now his conscience thaws and grows somewhat tender but it is like the tenderness of a Boyle which is nothing else but a new disease there is a repentance that comes too late Esau wept bitterly and repented him when the Blessing was gone the five foolish Virgins lift up their voices aloud when the gates were shut and in hell men shall repent to all eternity and such a repentance was this of Judas about midnight he had recieved his mony in the house of Annas and now betimes in the morning he repents his bargain and throws his mony back again the end of this Tragedy was that Judas died a miserable death he perished by the most infamous hands in the world i. e by his own hands he went and hanged himself And as Luke he fell headlong and burst asunder in the midst and all his Bowels gushed out Mat. 27.5 In every passage of his death we may take notice of God's Justice and be afraid of sin it was just that he should hang in the air who for his sin was hated both of heaven and earth and that he should fall down headlong who was fallen from such an height of honour and that the Halter should strangle that throat through which the Voice of treason had founded and that his Bowels should be lost who had lost the bowels of all pity piety and compassion and that his Ghost should have its passage out of his midst he burst asunder in the midst and not out of his lips because with a kiss of his lips he had betrayed his Lord our blessed Jesus Here 's a warning-piece to all the world Vse who would die such a death for the pleasure of a little sin or who would now suffer for millions of Gold that which Judas suffered and yet suffers in hell for thirty pieces of silver Now the Lord keep our souls from betraying Christ and from despairing in God's mercy through Christ Amen Amen I see one sand is run I must turn the Glass now was the seventh hour and what were the passages of that hour I shall next relate SECT II. Of Christ's Mission to Herod and the Transactions there Luke 23.7 ABout seven in the Morning Jesus was sent to Herod who himself also was at Jerusalem at that time The reason of this was because Pilate had heard that Christ was a Galilean and Herod being Tetrarch of Galilee he concludes that Christ must be under his Jurisdiction Ver. 8. Herod was glad of the honour done to him for he was desirous to see Christ of a long season because he had heard many things of him and he hoped to have seen some Miracle done by him That which I shall observe in this passage is Ver. 9. 1. Herod's questioning of Jesus Christ 2. Christ's silence to all his questions 3. Herod's derision and Christ's dismission back again to Pilate Luke 23.8 1. Herod questioned with him in many words what those words were are not expressed only we have some conjectures from Luke 23.8 q. d. What! art thou he concerning whom my Father was so mocked of the Wise men and for whose sake my Father slew all the Children that were in Bethlehem I have heard thou hast changed water into Wine and hast multiplyed Loaves whereon so many thousands fed come do something at my request which elsewhere thou hast done without request of any come satisfie my desire work now but one Miracle before me that I may be convinc'd of thy Divinity I dare not deliver these words as certain truths because of that silence that is in Scripture only we read that he hoped to have seen some Miracle done by him Herod could not abide to hear his Word and to bear his yoke but he was well content to see the works and miracles of Jesus Christ 2. Whatever his questions were he answered him nothing many reasons are given in for this Ver. 9. as 1. Because he enquired only in curiosity and with no true intent or end Prov. 26.4 Jam. 4.3 concerning which saith the wise man Answer not a fool according to his folly And ye ask and receive not saith James because ye ask amiss 2. Because Christ had no need of defence at all let them go about to Apologize that are afraid or guilty of death as for Christ he despiseth their Accusations
of men that he is the Standard-bearer and there is none like to him that if you will have but Jesus Christ you need no more yet do not many of you say in your hearts as Pilate here What shall I do with Jesus that is called Christ or as the devils said elsewere What have we to do with thee Jesus thou Son of God nay hath not many times the secret grudgings of your reluctant souls accounted the gracious offers of speedy repentance to be but as a coming of Christ to torment you before your time Why alas what is this now but to prefer Barabbas before Jesus you that swear as the Devil bids and as Christ forbids you that prophane Sabbaths that revel drink to excess or it may be to drunkenness surely your vote goes along with the Jews Not this Man but Barabbas 2. Give me leave to look on the love and mercy of God in Christ our Jesus was not only content to take our nature upon him but to be compared with the greatest malefactor of those times and by publick sentence yea votes and voices of the People to be pronounced a greater delinquent and much more worthy of death than wicked Barabbas Levit. 14 4 5 6 7. O the love of Christ we read in Leviticus that in the dayes of the cleansing of the Leper the Priest was to take two Birds or two Sparrows alive and the one of them must be killed and the other being kept alive must only be dipt in the blood of the Bird that was slain and so it must be let loose into the open field Barabbas say some but all Believers say we are that live Sparrow and Jesus Christ is the Sparrow that was slain the lot sell upon him to dye for us all our sins were laid upon his soul so that in this sence Jesus Christ was the greatest sinner in the World yea a greater sinner than Barabbas himself and therefore he must dye and we being dipt in the Blood of Christ must be let loose and set at liberty was not this love he dyed that we might live it was the voice of God as well as men Release Barabbas every believing Barabbas and crucifie Jesus Another hour is gone let us make stand for a while and the next time we meet we shall see further sufferings SECT IV. Of Christ Stripped Whipped Cloathed in Purple and Crowned with Thorns ABout nine which the Jews call the third hour of the day was Christ stripped whipped cloathed with purple and crowned with thorns in this hour his sufferings came thick I must divide them into parts and speak of them severally by themselves 1. When Pilate saw how the Jews were set upon his death he consented and delivered him first to be stripped Mat. 27.27 Then the Souldiers of the Governour took Jesus into the common Hall and gathered unto him the whole band of Souldiers and they stripped him They pulled of his cloaths and made hm stand naked before them all He that adorns the Heaven with Stars and the Earth with Flowers Gen. 3.21 and made coats of skins to cloath our first Parents in is now himself stripped stark naked I cannot but look on this as a great shame it appears so by our first Parents Adam and Eve who no sooner had sinned and knew themselves naked but they sowed fig-leaves together and made themselves aprons Gen. 3.7 If Adam was so ashamed of his nakedness before his own Wife who was naked too as well as he what a shame and blush was it in the face of Christ when in the common Hall in view of the whole band or company of Souldiers he stands all naked My confusion is continually before me and the shame of my face hath covered me Psal 44.15 saith David in the Person of Christ It is reported in the Ecclesiastical story that when two Martyrs and holy Virgins they call them Agnes and Barbara were stripped stark naked for their execution God pitying their great shame and trouble to have their nakedness discovered made for them a veil of light and so he sent them to a modest and desired death but our Saviour Christ who chose all sorts of shame and confusion that by a fulness of suffering he might expiate his Fathers wrath and consecrate to us all kinds of sufferings and affronts he endured the shame of nakedness at the time of his scourging see here a naked Christ and therein see the mercy of Christ to us he found us like the good Samaritan when we were stripped and wounded and left half dead and that we might be covered he quietly suffered himself to be divested of his own robes he took on him the state of sinning Adam and became naked that we might first be cloathed with righteousness and then with immortality oh what a blessed use may we make of the very nakedness of Christ 2. Pilate gave him to be scourged this some think he did upon no other account but that the Jews being satiated and glutted with these tortures they might rest satisfied and think themselves sufficiently avenged and so desist from takeing away his life That he was scourged is without controversie for so the Evangelist relates Then Pilate took Jesus and scourged him John 19.1 and that Pilate might give him to be scourged on that account is very probable because that after the scourging he brings him out to the Jews proclaming I find no fault in him and before his scourging Ver. 6. Luke 23.15 16. he speaks it more expresly He hath done nothing worthy of death I will therefore chastise him and release him And it adds to this that howsoever the custome was that those that were to be crucified must first be whipped yet if they were adjudged to dye their stripes must be less and if they were to be set at liberty they must be beaten with more stripes Hier. in Mattheum Tom. 9. And Pilate endeavouring to preserve his life they scourged him above measure even almost to death In this scourging of Christ I shall insist on these two things 1. The shame 2. The pain 1. For the shame it was of such infamy that the Romans Exempted all their Citizens from it Act. 22.25 26. Is it lawful for you said Paul to scourge a man that is a Roman And when the Centurion heard that he went and told the chief Captain saying take heed what thou dost for this man is a Roman the Romans looked upon it as a most infamous punishment fit only for theeves and slaves and not for free-born or priviledged Romans and the Jews themselves would not suffer it above so many stripes lest a brother should seem vile unto them Deut. 25.2 3. If a wicked man be worthy to be beaten that the Judge shall cause him to lye down forty stripes he may give him and not exceed lest if he should exceed and beat him above these with many stripes then thy brother should seem
without great pain after his sore whipping his blood congealed and by that means stuck to his scarlet mantle so that in pulling off the robe and putting on his own rayment there could not but be a renewing of his wounds 2. They led him away Some say they cast a Rope or Chain about his neck Mat. 27.31 by which they led him out of the City to Mount Calvary and that all along the way multitudes attended him and a Cryer went before him proclaming to all hearers the cause of his death namely that Jesus Christ was a Seducer Blasphemer Negromancer a Teacher of false Doctrines saying of himself that he was the Messias King of Israel and the Son of God 3. He bore his Cross So John relates before it bears him he must bear it John 19.17 and thus they make good their double cry Crucifie him Crucifie him first Crucifie him with it as a burthen and then crucifie him with it as a Cross those shoulders which had been unmercifully battered with whips before are now again tormented with the weight of his Cross As a true Isaac bears the wood for the sacrifice of himself or Vriah-like he carries with him the very Instrument of his own sad death O the cruelty of this passage they had scarce left him so much blood or strength as to carry himself and must â—e now bear his heavy Cross yes till he faint and sink so long he must bear it and longer too did they not fear that he should dye with less shame and smart than they intended him Matth. 27.32 Mark 15.21 which to prevent they constrained one Simon a Cyraenean to bear his Cross after him How truly do they here again swallow the Cammel and strain at a Gnat the Cross was a Roman death and so one of their abominations hence they themselves would not touch the tree of infamy lest they should have been defiled but to touch the Lords anointed to Crucifie the Lord of Glory they make no scruple at all but why must another bear the Cross but to consign this duty unto man that we must enter into a fellowship of Christ's sufferings Mat. 16.24 1 Pet. 2.21 If any man will come after me let him deny himself and take up his Cross and follow me And therefore Christ hath suffered for us leaving us an example that we should follow his steps 4. He comforted the woman who followed weeping after him as he went along And there followed him a great company of people and of Women Luke 23.27 28. which also bewailed and lamented him but Jesus turning to them said Daughters of Jerusalem weep not for me but weep for your selves and for your Children In the midst of his misery he forgets not mercy in the midst of all their tortures and loudest out-cryes of contumely of blasphemy of scorn he can hear his following friends weeping behind him and neglect all his own sufferings to comfort them Weep not for me He hath more compassion on the Woman that follow him weeping than of his own mangled self that reels along fainting and bleeding unto death he feels more the tears that drop from their eyes than all the blood that flows from his own veins we heard before that sometimes he would not vouchsafe a word to Pilate that threatened him nor to Herod that entreated him and yet unaskt how graciously doth he turn about his blessed bleeding face to these weeping women affording them looks and words too both of compassion and of consolation Daughters of Jerusalem weep not for me but for your selves and yet observe he did not turn his face to them until he heard them weep nor may we ever think to see his face in glory unless we first bathe our eyes in sorrow It is a wonder to me that any in our age should ever decry tears remorse contrition compunction how many Saints do we find both in the Old and New Testament confuting by their practises these gross opinions the Promise tells us that They that sow in Tears shall reap in Joy he that follows Christ Psal 126.5 6. or goeth forth weeping bearing precious seed shall doubtless come again with rejoycing bringing his sheaves with him But what 's the meaning of this Weep not for me may we not weep for the death of Christ Deut. 34.8 Acts 8.2 do we not find in Scripture that all the People wept at the death of Moses that all the Church wept at the death of Stephen that the Woman lamented the death of Dorcas and if all Christ's actions be our instructions I mean not his miraculous or meritorious but his moral ones did not Christ himself weep for Lazarus and for Jerusalem nay is he not here weeping showers of blood all along the way and may not we drop a tear for all those purple streams of his O what 's the meaning of this Weep not for me but weep for your selves I answer the words are not absolute but comparative Christ doth not simply forbid us to weep for our friends but rather to turn our worldly grief into godly sorrow for sin as sin Christ herein pointed the women to the true cause and subject of all their sorrow which was their sins and thus we have cause to weep indeed Oh! our sins were the cause of the sufferings of Christ and in that respect Oh that our heads were fountains and our eyes rivers of tears Oh that our tears were as our meat and drink Oh that we could feed with David on the Bread of tears and that the Lord would give us plenteousness of tears to drink Oh that the Lord would strike as he did at Rephidim these rocky hearts of ours with the rod of true remorse that water might gush out Oh that we could thus mourn over Jesus whom we have pierced and be in bitterness for him Zach. 12.10 as one that is in bitterness for his first-born Mat. 27.34 5. No sooner he was come to the place of Execution but they gave him Vinegar to drink mingled with Gall in that they gave him drink it was an argument of their humanity this was a custom amongst Jews and Romans that to the condemned they ever gave wine to drink Prov. 31.6 Give strong wine unto him that is ready to perish and wine unto those that be of heavy heart But in that they gave him Vinegar mingled with Gall it was an argument of their cruelty and envy Theophil in Mar. Theophylact speaks plainly that the Vinegar mingled with Gall was poysonous and deadly and therefore when Christ had tasted it he would not drink chusing rather the death of the Cross to which he was destinated by his Father than any poysonous death Vse Ah brethren are not we apt to think hardly of the Jews for giving Christ so bitter a potion at his time of death and yet little do we think that when we sin we do as much See but how God himself
life neither in thought word or deed that being endowed with the Power of Miracles he lovingly employed it in curing the lame and blind and deaf and dumb in casting out devils in healing the sick in restoring the dead to life that as he lived so he dyed for being unjustly condemned mocked stripped whipped crucified he took all patiently praying for his persecutors and leaving to them when he had no temporal thing to give them a legacy of love of life of mercy of pardon of Salvation When the Sermon is done and the Burial is finished let every Mourner go home and begin a new life in imitation of Jesus Christ O my soul that thou wouldst thus meditate and thus imitate that so thy meditation might be fruitful and thy imitation real I mean that thy life and death might be conformable to the life and death of Jesus Christ But of that hereafter SECT III. Of desiring Jesus in that Respect 3. LEt us desire after Jesus carrying on the work of our salvation in his death Jesus Christ to a fallen sinner is the chief object of desire but Jesus Christ as crucified is the chief piece of that object Humbled souls look after the remedy and they find chiefly in Christ crucified and hence are so many cryes after bathings in Christ's blood and hiding in Christ's righteousness active and passive Indeed nothing doth so cool and refresh a parched dry and thirsty soul as the blood of Jesus which made the poor woman cry out so earnestly I have an husband and Children and many other comforts but I would give them all and all the good that ever I shall see in this world or in the world to come to have my poor thirsty soul refreshed with that precious blood of the Lord Jesus Christ But what is there in Christ's blood or death that is so desirable I answer 1. There is in it the person of Christ he that is God-man man-God Heb. 1.3 The brightness of his father's Glory and the express Image of his Person it is he that dyed every drop of his blood was not only the blood of an innocent man but of one that was God as well as man God with his own blood purchased the Church Acts 20.28 now surely every thing of God is most desirable 2. There is in it a worth or price Christ considered under the notion of a sacrifice is of infinite worth now this sacrifice saith the Apostle he offered up Heb. 9.28 Heb. 9.28 He offered up not in Heaven as the Socinians would have it in presenting himself before God his Father but upon earth viz. in his Passion upon the Cross No wealth in heaven or earth besides this could redeem one soul and therefore the Apostle sets this against all corruptible things as silver and gold the things so much set by amongst the men of this world Ye were not redeemed with corruptible things as silver 1 Pet. 1.18 and gold but with the precious blood of Christ as of a Lamb without blemish and without spot 3. There is in it a merit and satisfaction the Scripture indeed doth not expresly use these words but it hath the sense and meaning of them As in that text Ephes 6.7 He hath made us accepted in the beloved to whom we have redemption through his blood I know there is a different notion in these words for merit doth properly respect the good that is to be procured but satisfaction the evil that is repelled but in Christ we stand not on these distinctions because in his merit was satisfaction and in his satisfaction was merit A great controversie is of late risen up Whether Christ's death be a satisfaction to Divine justice But the very words redeeming and buying do plainly demonstrate that a satisfaction was given to God by the death of Jesus Tit. 2 14. 1 Cor. 6.20 Rev. 5.9 He gave himself for us that he might redeem us ye are bought with a price and what price was that why his own blood Thou wast slain and hast redeemed us to God by thy blood i.e. by thy death and Passion Mat. 20.28 1 Tit. 2.6 This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ransome which Christ gave for his Elect The Son of man came to give his life a ransome for many or as the Apostle He gave himself a ransome for all the word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an adequate price or a counterprice as when one doth or undergoeth something in the room of another as when one yields himself a Captive for the redeeming of another out of Captivity or gives up his own life for the saving of another man's life so Christ gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome or counterprice submitting himself to the like punishment that his redeemed ones should have undergone The Socinians tell us that Christ's sufferings and death were not for satisfaction to God but in reference to us that we might believe the truth of his Doctrine confirmed and sealed as they say by his death and that we might yield obedience to God according to the pattern that he hath set before us and that so believing and obeying we might obtain the remission of Sins and eternal Life But the Scripture goes higher in that mutual compact and agreement betwixt God and Christ we find God the Father imposing and Christ submitting to this satisfaction Isa 53.6 1. The Father imposeth it by charging the sins of his Elect upon Jesus Christ The Lord hath laid on him the iniquity of us all not the sins themselves not the evill in them or fault of them but the guilt and penalty belonging to them this God laid upon his Son and charged it upon him he charged it as a Creditor chargeth the debt upon the Surety requiring satisfaction 2. Christ undertook it He was oppressed Ver. 7. and he was afflicted or as some translate It was exacted and he answered i.e. God the Father required satisfaction for sin and Jesus Christ was our Surety answered in our behalf Ver. 12. He bear the Sins of many he bear them as a porter that bears the burthen for another which himself is not able to stand under he bear them by undergoing the punishment which was due for them he bear them as our Surety submitting himself unto the penalty which we had deserved and by that means he made satisfaction to the justice of God Surely Christs death was not only for confirmation of his Doctrine but for satisfaction to God 4. There is in it not only a true but a copious and full satisfaction Christ's death and blood is superabundant to our sins The grace of our Lord was exceeding abundant 1. Tim. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was over-full redundant more than enough Many an humble soul is apt enough to complain Oh if I had not been so great a sinner if I had not committed such and such transgressions there might have been
are not barely to consider the History of Christ's death but the aim of Christ in his death Many read the History and they are affected with it there is a principle of humanity in men which will stir up compassion and love and pity towards all in misery whilst Christ was suffering the women followed after him weeping but this weeping not being spiritual or rais'd enough he said to them Daughters of Jerusalem weep not for me but for your selves The way of Faith drawing virtue out of Christ's death it is especially to look to the scope and drift of Christ in his sufferings As God looks principally to the meaning of the Spirit by Prayer so doth faith look principally to the meaning of Christ in his sufferings mistake not my meaning is not that we should be ignorant of the History of Christ's death or of the manner of Christ's sufferings you see we have opened it largely and followed it close from first to last but we must not stick there we should above all look to the mind and heart of Christ in all this some observe that both in the Old and New Testament we find this Method first the History and then the Mystery first the Manner and then the Meaning of Christ's sufferings as in the Old Testament We have first the History in Psal 22. written by David and then the Mystery in Isa 52. written by Isaiah And in the New Testament we have first the manner of his sufferings written at large by all the Evangelists and then the meaning written by the Apostles in all their Epistles Now accordingly are the acts of Faith we must first look on Jesus as lifted up and then look at the end and meaning why was this Jesus thus lifted up Well but you may demand what was the end the plot the great design of Christ in this respect I answer some ends were remote and others were more immediate but omitting all those ends that are remote his Glory our Salvation c. I shall only answer in these Particulars 1. One design of Christ's death was to redeem us from the slavery of Death and Hell He hath redeemed us from the Curse of the Law being made a Curse for us Gal. 3. as it is written Cursed is every one that hangeth on a Tree Hence it is that we say that by his sufferings Christ hath redeemed us from Hell and by his doings Christ hath given us a right to heaven he was made under the Law Gal. 3.4 5. that he might redeem them that were under the Law Alas we were carnal sold under sin whereupon the Law seized on us lock'd us up as it were in a dungeon yea the sentence passed and we but waited for execution now to get us rid from this dismal damnable estate Christ himself is made under the Law that he might redeem us Redeem us how not by way of entreaty to step in and beg our pardon that would not serve the turn sold we were and bought we must be a price must be laid down for us it was a matter of Redemption but with what must we be redeemed surely with no easie price ah no it cost him dear and very dear Ye were not redeemed with corruptible things as silver and Gold 1 Pet. 1.18 but with the precious blood of Christ his precious blood was the price we stood him in which he paid when he gave his life a ransome for many Mat. 20.28 the case stood thus betwixt Christ and us in this point of Redemption we all like a crew or company of Malefactors were ready to suffer and to be executed now what said Christ to this Why I will come under the Law said Christ I will suffer that which they should suffer I will take upon me their execution upon condition I may redeem them now this he did at his death and this was the end why he died that by his death we might be redeemed from the slavery of Death and Hell 2. Another Design of Christ's death was to free us from sin not only would he remove the effect but he would take away the cause also Whom God hath set forth to be a propitiation for the remission of sin Rom. 3.25 John 1.29 2 Cor. 5.21 Heb. 9.26 1 John 1.7 Behold the Lamb of God which taketh away the sins of the world He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Once hath he appeared to put away sin by the sacrifice of himself And the blood of Jesus Christ his Son cleanseth us from all sin This was the plot which God by an ancient design aimed at in the suffering of Jesus Christ that he would take away sin And thus Faith must take it up and look upon it When Peter had set forth the hainousness of the Jews sin in killing Christ he tells them at last of that design of old All this was done said he Acts 2.2 by the determinate counsel of God His meaning was first to humble them and then to raise them up q. d. It was not so much they that wrought his death as the Decree of God and the agreement of God and Christ there was an ancient contrivement that Jesus Christ should die for sin and that all our sins should be laid on the back of Jesus Christ and therefore he seems to speak comfort to them in this that howsoever they designed it yet God and Christ designed a further end in it than they imagined even to remission of sins Who was delivered to death for our sins Rom. 4.25 and rose again for our justification The death of Christ as one observes was the greatest and strangest design that ever God undertook and therefore sure he had an end proportionable to it God that willeth not the death of a sinner would not for any inferior end will the death of his Son whom he loved more than all the world besides it must needs be some great matter for which God should contrive the death of his Son and indeed it could be no less than to remove that which he most hated and that was sin Here then is another end of Christ's death it was for the remission of sin one main part of our justification 3. Another design of Christ's death was to mortifie our members which are upon the earth Not only would he remit sin but he would destroy it kill it crucifie it he would not have it reign in our mortal bodies Rom. 6.11 1 Pet. 2.24 that we should obey it in the lusts thereof This Design the Apostle sets out in these words he bare our sins in his own body upon the Tree that we being dead unto sin should live unto righteousness Christ by his death had not only a design to deliver us from the guilt of sin but also from the power of sin God forbid that I should glory Gal. 6.14 save in the
Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Cross of Christ to the death of Christ the death of Jesus was the cause of this death in Paul How much more shall the blood of Christ purge our Consciences from dead works to serve the living God Heb. 9.14 There is in the death of Christ first a value and secondly a vertue the former is available to our justification the latter to our sanctification now sanctification hath two parts mortification and vivification Christ's death or passive obedience is more properly conducible to the one his life or active obedience to the other Rom. 6.5 Hence Believers are said to be engraffed with Christ in the likeness of his death there is a kind of likeness betwixt Christ and Christians Christ died and the Christian dies Christ died a natural death and a Christian dies a spiritual death Christ died for sin and the Christian dies for sin this was another end of the death of Christ there issues from his death a mortifying vertue causing the death of sin in a Believer's soul one main part of our sanctification O my soul look to this herein lies the pith and marrow of the death of Christ and if now thou wilt but act and exercise thy faith in this respect how mightest thou draw the vertue and efficacy of his death into thy soul But here is the question how should I manage my Faith or how should I act my faith to draw down the vertue of Christ's death and so to feel the vertue of Christ's death in my soul mortifying crucifying and killing sin I answer 1. In prayer meditation self-examination receiving of the Lord's Supper c. I must propound to my self and soul the Lord Jesus Christ as having undertaken and performed that bitter and painful work of suffering even unto death yea that of the Cross as it is held out in the History and Narrative of the Gospel 2. I must really and steadfastly believe and firmly assent that those sufferings of Christ so revealed and discovered were real and true undoubted and every way unquestionable as in themselves 3. I must look upon those grievous bitter cruel painful and with all opprobrious execrable shameful sufferings of Christ as very strange and wonderful but especially considering the spiritual part of his sufferings viz. the sense and apprehension of God's forsaking and afflicting him in the day of his fierce anger I should even be astonished and amazed thereat what that the Son of God should lay his head on the block under the blow of divine Justice that he should put himself under the wrath of his heavenly Father that he should enter into the combat of Gods heavy displeasure and be deprived of the sense and feeling of his love and mercy and wonted comfort how should I but stand agast at these so wonderful sufferings of Jesus Christ 4. I must weigh and consider what it was that occasioned and caused all this viz. Sin yea my Sin yea this and that Sin particularly This comes nearer home and from this I must now gather in these several Conclusions As 1. It was the Design of Christ by his sufferings to give satisfaction to the infinite Justice of God for sin 2. It was intended and meant at least in a second place to give out to the world a most notable and eminent instance and demonstration of the horridness odiousness and execrableness of sin sith no less than all this yea nothing else but this would serve the turn to expiate it and atone for it 3. It holds forth again as sin is horrid in its self so it cannot but be exceeding grievous and offensive to Christ Oh it cost him dear it put him to all this pain and Torture it made him cry out My God my God why hast thou forsaken me how then should it but offend him above all above any thing in the world 4. If therefore there be in me any spark of love towards Christ or any likeness to Christ or if I would have Christ to bear any affection love regard or respect unto me it will absolutely behoove me by all means to loath sin and cast it away from me to root it up to quit my hands and to rid my heart of it The truth is I cannot possibly give forth a more pregnant proof of my sincere love entire affection respect conformity resemblance sympathy to and with Christ than by offering all violence usually all holy severity against sin for his very sake Now when the heart is thus exercised God by his Spirit will not fail to meet us our desire and endeavour of our soul to weaken and kill sin in the soul is not without its reward but especially when sin hath in this way and by this means lost the affection of the soul and is brought in hatred and disesteem it decayes and dyes of it self for it only liveth and flourisheth by the warm affections good thoughts and opinion that the soul hath of it So that matters going thus in the heart the influence that should nourish and maintain sin is cut off and it withers by degrees till it be finally and fully destroyed Thus for directions now for the encouragements of our faith to believe in Christ's death consider 1. The fulness of this object Christ crucified there is a transcendent all-sufficiency in the death of Christ in a safe sense it contains in it universal redemption it is sufficient for the redemption of every man in the world yea and effectual for all that have been are or shall be called into the state of grace whether Jews or Gentiles bound or free I know some hold that Christ dyed for all and every man with a purpose to save only thus they explicate 1. That Christ dyed for all men considered in the common lapse or fall but not as obstinate impenitent or unbelievers he dyed not for such as such 2. That Christ dyed for all men in respect of the request or impetration of salvation but the application thereof is proper to believers 3. That Christ dyed not to bring all or any man actually to salvation but to purchase salvability and reconciliation so far as that God might and would salva justitia deal with them on terms of a better covenant 4. That Christ hath purchased salvability for all men but faith and regeneration he hath merited for none because God is bound to give that which Christ hath merited of him although it be not desired or craved I cannot assent to these positions but thus far I grant that Christ's death in it self is a sufficient price and satisfaction to God for all the world and that also it is effectual in many particulars to all men respectively in all the world every man in one way or other hath
even the forgiveness of sins Zach. 13.1 Eph. 1.7 Heb. 1.3 Heb. 9.26 Ver. 28. Levit. 16.21 22. He by himself purged our sins And now once in the end of the world hath he appeared put away sin by the sacrifice of himself And Christ was once offered to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear away the sins of many As the Scape-coat under the Law had upon his head all the iniquities of the Children of Israel and so was sent away by the hand of a fit man into the wilderness so the Lord Jesus of whom that Goat was a type had all the iniquities of his Elect laid upon him by God his Father and bearing them he took them away Behold the Lamb of God John 1.29 that taketh away the sins of the world he bore them and bore them away he went away with them into the wilderness or into the land of forgetfulness See what comfort is here 2. Another cries thus Oh I know not what will become of me the Law is mine enemy I have transgressed the Law and it speaks terribly Gal. 3.10 cursed is every one that continueth not in all things which are written in the book of the Law to do them Oh I have offended the Law and I am under the curse Say not so for by the death of Christ though the Law be broken yet the curse is removed the Apostle is clear Christ hath redeemed us from the curse of the Law Gal. 3.13 being made a curse for us he was made a curse for us i.e. the fruits and effects of God's curse the punishment due to sinners the penal curse which justice required was laid upon Christ and by this means we are freed from the curse of the Law It is true that without Christ thou art under this Law Do or Die end if thou offendest in the least kind thou shalt perish for ever the curse of the Law is upon thee to the uttermost but on the other side if thy claim be right to the blood of Christ thou art freed from penalty not but that we may be corrected and chastised but what is that to the eternal curse which the Law pronounceth against every sin we are freed from the curse or damnatory sentence of the Law Rom. 8.1 There is no condemnation to them that are in Christ Jesus the Law is satisfied and the bond is cancelled by our Surety Christ O what comfort is this 3. Another cries thus Oh I know not what will become of me I have offended justice and what shall appeal from the seat of justice to the throne of grace my sins are gone before and they are knocking at heaven gates and crying justice Lord on this sinner I know not what will be the issue but either free Grace must save me or I am gone Say not so for by this death of Christ free grace and justice are both thy friends How e're some do yet certainly thou needs not to appeal from the court of justice to the Mercy-seat in this mystery of Godliness there may be as much comfort in standing before the Bar of justice as at the Mercy-seat i.e. by standing therein and through the Lord Jesus Christ yea this is the Gospel-way to go to God the Father and to tender up to him the active and passive righteousness of Christ his Son for an atonement and satisfaction for our sins in this way is the comfort of justification brought if we go to God in any other way than this it is but in a natural way and not in a true Evangelical way A man by nature may know thus much that when he hath sinned he must seek unto God for mercy but to seek unto God for pardon with a price in our hands to tender up the merits of Jesus Christ for a satisfaction to Divine justice here is the mystery of Faith and yet I speak not against relying on God's mercy for pardon but what need we to appeal from justice to mercy when by faith we may tender the death of Christ and so find acceptance with the justice of God it self come soul and let me tell thee for thy comfort if thou hast any share in the death of Christ thou hast two tenures to hold thy pardon and salvation by Mercy and justice free-grace and righteousness mercy in respect of thee and justice in respect of Christ not only is free-grace ready to acquit thee but a full price is laid down to discharge thee of all thy sins so that now when the Prince of this World comes against thee thou mayest say in some sense as Christ did He can find nothing in me for how can he accuse me seeing Christ is my Surety seeing the bond hath been sued and Christ Jesus would not leave one farthing unpaid as Paul said to Philemon concerning Onesimus if he have wronged thee or owe thee any thing put it on my account so doth Christ say to God if these have wronged thy Majesty or owe thee any thing put it on me Paul indeed added I Paul have written it with mine own hand but Christ speaks thus Gen. 2.17 I Jesus have ratified and confirmed it with my own blood 4. Another cries thus Oh I know not what will become of me the first threat that ever was in the day that thou eatest thereof thou shalt surely die now sits on my spirit methinks I see the grizly form of death standing before me Oh this is he that is the King of fears the chief of terrors the inlet to all those Plagues in another world and die I must there is no remedy Rom. 8.94 Oh I startle and am afraid of it And why so it is Christ that dyed and by his death he hath took away the sting of death that now the drone may hiss but cannot hurt come meditate much upon the death of Christ and thou shalt find matter enough in his death for the subduing of thy slavish fears of death both in the merit of it in the effect of it and in the end of it 1. In the merit of it Christ's death is meritorious and in that respect the writ of mortallity is but to the Saints a writ of ease a passage into Glory 2. In the effect of it Christs death is the conquest of death Christ went down into the grave to make a back-door that the grave which was before a prison might now be a thorough-fare so that all his Saints may with ease pass through and sing O death where is thy sting Heb. 2.14 15. Oh hell where is thy victory 3. In the end of it Chri'sts death amongst other ends aims at the ruine of him that had the Power of death that is the Devil and to deliver them who through fear of death were all their life time in bondage Christ pursued this end in dying to deliver thee from the fear of death and if now thou fearest thy fearing is a kind of
making Christ 's death of none effect O come and with joy draw water out of this well of Salvation Isa 12.3 5. Another cries thus Oh I know not what will become of me the very thoughts of hell seem to astonish my heart methinks I see a little peep-hole down into hell and the devil roaring there being reserved in chains under darkness untill the judgment of the great day and methinks I see the damned flaming and Judas and all the wicked in the world and they of Sodom and Gomorrah there lying and roaing and gnashing their teeth now I have sinned and why should not I be damned Oh why should not the wrath of God be executed on me yea even upon me I answer the death of Christ acquits thee of all Rom. 20.6 Blessed is he that hath a part in the first resurrection on such the second death hath no power Christ's death hath took away the pains of the second death yea pains and power too for it shall never oppress such as belong to Christ If Hell and Devils could speak a word of truth they would say Comfort your selves ye believing souls we have no power over you for the Lord Jesus hath conquered us and we have quite lost the cause Paul was very confident of this and therefore he throws down the Gauntlet and challengeth a dispute with all commers Who shall lay any thing to the charge of Gods Elect Rom. 8.33 34. it is God that justifieth who is he that condemneth it is Christ that dyed let sin and the law and justice and death and hell yea and all the Devils in Hell unite their forces this one argument of Christ's death it is Christ that dyed will be enough to confute and confound them all Come then and comfort your selves all believers in this death of Christ what do you believe and are you confident that you do believe why then do you sit drooping What manner of communications are these that you have as ye walk and are sad Luke 24.17 Away away dumpishness despair disquietness of spirit Christ is dead that you might live and be blessed in this respect every thing speaks comfort if you could but see it God and men heaven and earth Angels and devils the very justice of God it self is now your friend and bids you go away comforted for it is satisfied to the full Heaven it self waits on you and keeps the dores open that your souls may enter We have boldness saith the Apostle to enter into the holiest by the blood of Jesus Heb. 10.20 by a new and living way which he hath consecrated for us through the veil that is to say his flesh Christ's death hath set open all the golden gates and dores of glory and therefore go away chearily and get you to heaven and when you come there be discouraged or discomforted if you can O my soul I see thou art pouring on sin on thy crimson sins and scarlet sins but I would have thee dwell on that crimson scarlet blood of Christ Oh it is the blood of sprinkling it speaks better things than the blood of Abel it cryes for mercy and pardon and refreshing and salvation thy sins cry Lord do me justice against such a soul but the blood of Christ hath another cry I am abased and humbled and I have answered all Methinks this should make thy heart leap for joy Oh the honey the sweet that we may suck out of this blood of Christ come lay to thy mouth and drink an hearty draught it is this spiritual wine that makes merry the heart of man and it is the voice of Christ to all his guests Eat O friends Cant. 5.1 drink yea drink abundantly O beloved SECT VIII Of calling on Jesus in that respect 8. LEt us call on Jesus or on God the Father in and through Jesus 1. We must pray that all these Transactions of Christ in his sufferings and death may be ours if we direct our prayers immediately to Jesus Christ let us tell him what anguish and pains he hath suffered for our sakes and let us complain against our selves Oh what shall we do who by our sins have so tormented our dearest Lord what contrition can be great enough what tears sufficiently expressive what hatred and detestation equal and commensurate to those sad and heavy sufferings of our Jesus And then let us pray that he would pity us and forgive us those sins wherewith we crucified him that he would bestow on us the vertue of his sufferings and death that his wounds might heal us his death might quicken us and his blood might cleanse us from all our spiritual filth of sin and lastly that he would assure us that his death is ours that he would perswade us That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to separate us from the love of God which is in Christ Jesus our Lord. 2. We must praise the Lord for all these sufferings of Christ Hath he indeed suffered all these punishments for us Oh then what shall we render unto the Lord for all his benefits upon us what shall we do for him who hath done and suffered all these things but especially if we believe our part in the death of Christ in all the vertues benefits victories purchases and priviledges of his precious death oh then what manifold cause of thankfulness and praise is here be enlarged O my soul sound forth the praises of thy Christ tell all the world of that warmest love of Christ which flowed with his blood out of all his wounds into thy spirit tune thy heart-strings aright and keep consort with all the Angels of Heaven and all his Saints on earth sing that Psalm of John the Divine Rev. 1.5 6. Vnto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus in respect of his sufferings and death looking unto Jesus is effective of this objects have an attractive power that do assimulate or make like unto them I have read of a woman that by fixing the strength of her imagination upon a Blackamore on the wall she brought forth a black and swarthy child And no question but there is a kind of spiritual-imaginative of power in faith to be like to Christ by looking on Christ come then and let us look on Christ and conform to Christ in this respect In this particular I shall examine these Queries 1. Wherein we must conform 2. What is the cause of this conformity 3. What are the means of this conformity as on our parts For the first wherein we must conform I answer we must conform to Christ
is that of Paul I now rejoyce in my sufferings for you Col. 1.24 and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church One would wonder how Paul should fill up that which is behind of the sufferings of Christ were Christ's suffeings imperfect and much Paul add to them no surely for by one offering Christ hath perfected for ever them that are sanctified I shall not insist on many Commentaries Heb. 10.14 I suppose this is the genuine sense and meaning of the Spirit Now rejoyce I in my sufferings for you whereby I fulfil the measure of those tribulations which remain yet to be endured of Christ in his mystical body which I do for the bodies sake not to satisfie for it but to confirm it or strengthen it by my example in the Gospel of Christ The sufferings of Christ are either personal or general his personal sufferings were those he endured in his own body as Mediator which once for ever he finished his general sufferings are those which he endures in his mystical body which is the Church as he is a Member with the rest and these are the sufferings Paul speaks of and which Paul fills up But wherein is the conformity betwixt our sufferings and the sufferings of Christ I answer 1. Negatively 2. Positively 1. Negatively our sufferings have no conformity with Christ in these two things 1. Not in the Office of Christ's sufferings for his were meritorious and satisfactory ours only ministerial and for edification 2. Not in the weight and measure of Christ's sufferings for his were bitter heavy and woful such as would have pressed any other Creature as low as Hell and have swallowed him up for ever but ours are but in comparison light and tollerable There hath no temptation taken you but such as is common to man 1 Cor. 10.13 for God is faithful who will not suffer you to be tempted above that you are able 2. Positively our sufferings must have conformity with Christ 1. In the cause of them Christ's sufferings were instrumentally from Satan and wicked men we must look to suffer by the enemies of Christ if we have any share in Christ the enemy continues still Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed This was primarily meant betwixt the Devil and Christ but if we conform to Christ we must expect the very same conditions 2. In the manner of undergoing them we must suffer with a proportion of that humility and patience and love and meekness and obedience which Christ shewed in his very sufferings 3. In respect of the issue of them we must look upon Christ's issue and expect it to be ours Ought not Christ to have suffered these things Luke 24.26 Rom. 8.17 2 Tit. 2.12 and so enter into Glory And if so be that we suffer with Christ we shall be glorified together with Christ If we suffer with him we shall also reign with him By reason of this conformity we have that communion and association with Christ in all these particulars as 1. We have Christ's strength to bear sufferings 2. His Victories to overcome sufferings 3. His Intercession to preserve us from falling away in sufferings 4. His Compassion to moderate and proportion our sufferings to the measure of strength which he hath given us 5. His Spirit to draw in the same yoke with us and to hold us under all sufferings that we sink not 6. His Graces to be more glorious by our sufferings as a Torch when it is shaken shines the brighter 7. His Crown to reward our sufferings when we shall have tasted our measure of them For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory O my Soul study this conformity and be content with thy portion yea comfort thy self in this condition of sufferings must we not drink of our Saviour's Cup what not of our Master 's own Cup We read of Godfrey of Bullein that he would not be crowned in Jerusalem with a Crown of Gold where Christ was crowned with a Crown of Thorns because he would not have such a great disproportion betwixt him and Christ and we read of Origin that when Alexander Severus the Emperor sent for him to Rome and that he might take his choice whether he would ride thither on a Mule or in a Chariot that he refused them both saying he was less than his Master Christ of whom he never read that he rode but once O the sufferings Christ endured he was called a Wine-bibber a Samaritane a Devil he was pursued entrapped snared 2 Tim. 3.12 slain And surely they that will live godly in Christ Jesus must suffer persecution Never wonder that thou art hated of men or persecuted of men why I tell thee if Christ himself were now amongst us in the form and fashion of a servant in that very condition that sometimes he was and should convince men of their wickedness as searchingly as sometimes he did I verily think he would be the most hated man in all the world It 's plain enough what carnal men would do by these very doings of the carnal Jews 3. We must conform to Christ in his death carrying in us a resemblance and representation of his death But what death is this I answer in a word a death unto sin so the Apostle Rom. 6.10 11. Rom. 6.5 in that he died unto sin likewise reckon ye your selves to be dead indeed unto sin There is a likeness betwixt Christ's death and our death in this respect we are planted together in the likeness of his death True Mortification carries a similitude a likeness a resemblance of the death of Christ As for instance See Mr. Brinsley at large mystical implantation John 10.17 18 Psal 100.3 1. Christ's death was a voluntary death I lay down my life that I may take it again no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again not all men on earth nor all Devils in Hell could have enforced Christ's death if he had not pleased his death was a voluntary death a spontaneous act so is our mortification Thy people shall be willing in the day of thy power many may leave their sins against their wills but this is not true mortification it bears not in it the likeness of Christ's death for he died willingly it may be thou hast a clamorous Conscience which continually dogs thee and therefore thou leavest thy sin thus Judas came in with his thirty pieces of silver Mat. 27.5 and cast them down in the Temple at the High Priest's feet but no thanks to Judas for they were too hot for him to hold or it may be there is some penalty of the Law or some temporal judgment that
Cross But hast thou taken the same course with the body of sin that the Jews did with the body of sin hast thou arraigned it accused it condemned it and fastened it to the Cross hast thou arraigned it at the Bar of God's judgment accused it by way of humble and hearty confession condemned it in passing the sentence of eternal condemnation upon thy self for it and fastned it to the Cross in beginning the execution of it in setting upon the mortification of it with a serious and unfeigned resolution to use all means for its mortifying and killing why then be not disheartned it may be thou feelest it stirring and strugling within thee and so will a crucified man do and yet in the eye of the Law and in the account of all men that see him he is a dead man surely so is the body of sin when it is thus crucified though it still move and stir yet upon a Gospel-account and in God's estimation it is no better than dead and it shall certainly die it shall decay and languish and die more and more is not the promise express He that hath begun the good work Phil. 1.6 he will perfect it to the day of Jesus Christ Of this Paul was confident in behalf of his Philippians and of this let all true Believers rest confident in respect of themselves Thus far we see wherein we must conform to Christ viz. in his Graces in his Sufferings and in his Death For the Query what is the cause of this conformity I answer The death of Christ is the cause of this conformity And that a fourfold cause Eph. 5.25 26 27. 1. It is a meritorious cause Christ's death was of so great a price that it deserved at God's hands our conformity to Christ Christ loved the Church and gave himself for it that by his death he might sanctifie it and cleanse it and present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 1 Pet. 2.21 2. It is an exemplary cause He suffered for us leaving us an example that we should follow his steps he died for us leaving us an example that we should die to sin as he died for sin we may observe in many particulars besides those I have named a proportion analogy and likeness betwixt Christ's death and ours Christ died as a servant to note that sin should not rule or reign over us Christ died as a curse to note that we should look upon sin as a cursed thing Christ was fast nayled on the Cross to note that we should put sin out of case yea crucifie the whole body of sin Christ died not presently yet there he hung till he died to note that we should never give over subduing sin while it hath any life or working in us 3. It is an efficient cause it works this conformity by a secret virtue issuing from it Thus Christians are said to be engraffed with Christ in the likeneâ—s of his death Rom. 6.5 Phil. 3.10 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a passive signification importing not only a being like but a being made like and that by a power and vertue out of our selves so the Apostle elsewhere interprets That I may know him and the fellowship of his sufferings being made conformable unto his death Not conforming my self but being made conformable by a power out of my self But how then is the power of mortification attributed to men as Quest Col. 3.5 Gal. 5.24 Mortifie ye your members which are upon the earth And They which are Christ's have crucified the flesh I answer there is a twofold mortification the one habitual the other practical Answ the former consists in a change of the heart turning the bent and inclination of the heart from all manner of sin now this is the only and immediate work of the Spirit of Grace breathing and working where it will the latter consists in the exercise of putting forth of that inward grace in the acting of that principle in resisting temptations in suppressing inordinate Lusts in watching against sinful and inordinate acts now this is the work of a regenerate person himself co-operating with the Spirit of God as a rational instrument with the principal Agent and therefore the Apostle joins both together If ye through the Spirit do mortifie the Deeds of the Body Rom. 8.13 ye shall live 4. It is an impelling or a moving cause as all objects are for objects have an attractive power Achan saw the wedge of Gold and then coveted it David saw Bathsheba and then desired her As the brazen Serpent did heal those who were bitten by the fiery Serpent tanquam objectum fidei meerly by being looked upon so Christ crucified doth heal sin beget grace encourage to sufferings by being looked upon with the eyes of Faith Heb. 12.1 2. Wherefore seeing we are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking uâ—to Jesus the Author and finisher of our Faith The Apostle was to encourage the Hebrews to hold on the well-begun profession of Faith in Christ and to that purpose he sets before them two fights to keep them from fainting 1. A cloud of witnesses the Saints in heaven on which cloud when he had staid their eyes a while and made them fit for a clearer Object he scatters the cloud and presents the Sun of Righteousness Christ himself and he wills them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn their eyes from it to him looking unto Jesus q. d. this sight is enough to make you run the race and not to faint why Jesus is gone before you and will you not follow him O look unto Jesus and the very sight of him will draw you after him Christ crucified hath an attractive power And I if I be lifted up John 12.32 will draw all men to me Thus of the causes of our conformity we see how it is wrought 3. For the last Query what are the means of this conformity as on our part I answer 1. Go to the Cross of Jesus Christ It is not all our purposes resolutions promises vows covenants endeavours without this that will effect our conformity to Christ in his sufferings and death no no this conformity is a fruit and effect of the death of Christ and therefore whosoever would have this work wrought in him let him first have recourse to Christ's Cross O go we more immediately to the Cross of Jesus 2. Look up to him that hangs upon it contemplate the death of Jesus Christ consider seriously and sadly his bitter shameful painful sufferings Much hath been said only here draw it into some Epitome As 1. Consider who he was 2. What he suffered 3. Why he suffered 4. For whom he
suffered 5. For what end he suffered 6. With what mind he suffered Every one of these will make some discoveries either of his Graces or of his gracious actings in our behalf and who can tell how far this very Look may work on us to change us and transform us into the very image of Jesus Christ 3. Let us humbly bewail our defect exorbitancy irregularity and inconformity either to the graces sufferings or death of Christ As thus Lo here the profound humility wonderful patience fervent love abundant mercy admirable meekness constant obedience of Jesus Christ Lo here the tortures torments agonies conflicts extream sufferings of Christ for the spiritual immortal good of the preciouâ— souls of his redeemed ones Lo here the death of Christ see how he bowed the head and gave up the Ghost why these are the particulars to which I should conform But Oh alas what a wide vast utter distance disproportion is there betwixt me and them Christ in his sufferings shined with graces his graces appeared in his sufferings like so many stars in a bright winter's night but how dim are the faint weak Graces in my Soul Christ in his sufferings endured much for me I know not how much by thine unknown sorrows and sufferings felt by thee ' but not distinctly known to us said the ancient Fathers of the Greek Church in their Liturgy have mercy upon us and save us his sorrows and sufferings were so great that some think it dangerous to define them but how poor how little are my sufferings for Jesus Christ I have not yet resisted unto blood and if I had what were this in comparison of his extream sufferings Christ in his sufferings died his passive obedience was unto death even to the death of the Cross he hung on the Cross till he bowed his head and gave up the Ghost Rom. 6.10 he died unto sin once But alas how do I live in that for which he died To this day my sin hath not given up the Ghost to this day the death of Christ is not the death of my sin O my sin is not yet crucified the heart-blood of my sin is not yet let out Oh wo is me how unanswerable am I to Christ in all these respects 4. Let us quicken provoke and rouze up our Souls to this conformity let us set before them exciting Arguments ex gr The greatest glory that a Christian can attain to in this world is to have a resemblance and likeness to Jesus Christ Again the more like we are to Christ the more we are in the love of God and the better he is pleased with us It was his voice concerning his Son This is my beloved Son in whom I am well pleased and for his sake if we are but like him he is also well pleased with us Again a likeness or resemblance of Christ is that which keeps Christ alive in the world As we say of a child that is like his Father This man cannot die so long as his Son is alive So we may say of Christians who resemble Christ that so long as they are in the world Christ cannot die he lives in them and he is no otherwise alive in this nether world than in the hearts of Gracious Christians that carry the picture and resemblance of him Again a likeness to Christ in his death will cause a likeness to Christ in his Glory If we have been planted together in the likeness of his death Rom. 6.5 we shall be also in the likeness of his Resurrection As it is betwixt the Graft and the Stock the Graft seeming dead with the Stock in the winter it revives with it in the Spring after the Winter's death it partakes of the Spring 's resurrection so it is betwixt Christ and us if with Christ we die to sin we shall with Christ be raised to Glory being conformed to him in his death we shall be also in his resurrection Thus let us quicken and provoke our souls to this conformity 5. Let us pray to God that he will make us conformable to Jesus Christ Is it Grace we want let us beg of him that of that fulness that is in Christ we may in our measure receive grace for grace Is it patience or joy in sufferings that we want let us beg of him that as he hath promised he will send us the comforter that so we may follow Christ chearfully from his cross to his crown from earth to heaven Is it mortification our souls pant after this indeed makes us most like to Christ in his sufferings and death why then pray we for this mortification But how should we pray I answer 1. Let us plainly acknowledge and heartily bemoan our selves in God's bosom for our sins our abominable sins 2. Let us confess our weakness feebleness and inability in our selves to subdue our sins we have no might may we say against this great company that come against us 2 Chr. 20.12 neither know we what to do but our eyes are upon thee 3. Let us put up our request begging help from heaven let us cry to God that vertue may come out of Christ's death to mortifie our Lusts to heal our Natures to stanch our bloody issues and that the Spirit may come into helps us in these works Rom. 8.13 for by the Spirit do we mortifie the deeds of the body 4. Let us press God with the merits of Christ and with his promises through Christ for he hath said Sin shall not have dominion over us for we are not under the Law but under Grace Rom. 6.14 Rom. 8.2 and Paul experienced it The Law of the Spirit of Life in Christ hath freed me from the Law of sin and death 5. Let us praise God and thank God for the help already received if we find that we have gotten some power against sin that we have gotten more ability to oppose the lusts of the flesh that we are seldom overtaken with any breaking forth of it that we have been able to withstand some notable temptations to it that the force of it in us is in any measure abated that indeed and in truth vertue is gone out of the death of Christ Oh then return we praises to God let us triumph in God let us lead our captivity captive and sing new songs of praises unto God and even ride in triumph over our corruptions boasting our selves in God and setting up our Banners in the name of the most High and offering up humble and hearty thanks to our Father for the death of Christ and for the merit vertue and efficacy of it derived unto us and bestowed upon us 6. Let us frequently return to our looking up unto Jesus Christ to our believing in Christ as he was lifted up How we are to manage our Faith to draw down the vertue of Christ's death into our souls I have discovered before and let us now be in the practice of those rules certainly
there is a conveyance of an healing strengthning quickning vertue flowing into the Soul in the time of its viewing eying contemplating reflecting upon Christ crucified Christ lifted up and this comes from the secret presence of God blessing this our looking upon Christ as the Ordinance by which he hath appointed to make an effectual impression upon the heart It is not for us curiously to enquire how this should be Principles we say are not to be proved save only God hath said it and experience hath found it out that when Faith is occasioned to act on any sutable sacred object God by his Spirit doth not fail to answer in such a case he fills the Soul with comfort blessing vertue he returns upon the Soul by from and through the actings of Faith whatsoever by it is looked for Indeed none knoweth this but he that feels it and none feels this that knoweth how to express it as there is somewhat in the fire heat warmth and light which no Painter can express and as there is somewhat in the face heat warmth and life which no Limner can set forth so there is somewhat flowing into the soul while it is acting faith on the Death of Christ which for the rise or way or manner of its working is beyond what tongue can speak or pen can write or pencil can delineate Come then if we would have grace endure afflictions die to sin grow in our mortification let us again and again return to our duty of looking unto Jesus or believing in Jesus as he was lifted up And yet when all is done let us not think that sin will die or cease in us altogether for that is an higher perfection than this life will bear only in the use of the means and through God's blessing we may expect thus far that sin shall not reign it shall not wear a Crown it shall not sit in the Throne it shall hold no Parliaments it shall give no laws within us we shall not serve it but we shall die to the dominion of it by vertue of this Death of Jesus Christ And this He grant who died for us Amen Amen Thus far we have looked on Jesus as our Jesus in his sufferings and death Our next work is to look on Jesus carrying on the great work of our Salvation during the time of his Resurrection and abode upon earth until his Ascension or taking up to Heaven LOOKING UNTO JESUS In his Resurrection The Seventh Book PART VII CHAP. I. Matth. 28.6 He is risen Come see the place where the Lord lay 2 Tim. 2.8 Remember that Jesus Christ of the seed of David was raised from the dead SECT 1. Of the Time of Christ 's Resurrection THe Sun that went down in a ruddy cloud is risen again with glorious beams of light In this piece as in the former we shall first lay down the Object and then give directions how to look upon it The Object is Jesus carrying on the work of man's salvation in his Resurrection and during the time of his abode on earth after his Resurrection Now in all the transactions of this time I shall only take notice of these two things 1. Of this Resurrection 2. Of his Apparitions for first he rose and secondly he shews himself that he was risen in the first is the Position in the second is the Proof 1. For the Position the Scripture tells us that he rose again the third day In this point I shall observe these particulars 1. When he arose 2. Why he arose 3. How he arose 1. When he arose it was the third day after his crucifying Mat. 12.40 As Jonas was three dayes and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth This was the time he had appointed and this was the time appropriated to Christ and marked out for him in the Kalender of the Prophets of all those whom God raised from death to life there is not one that was raised on the third day but Jesus Christ some rose afore and some rose after the Son of the Shunamite the son of the widow of Sarephtah the daughter of Jairus he of Naim and some others rose afore Lazarus and the Saints that rose again from the dust when Christ rose staid longer in the grave but Christ takes the day which discovers him to be the Messiah Luke 24.46 Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day Had he rose sooner a doubt might have been of his dying and had he lain longer a doubt might have been of his rising he would rise no sooner because in some diseases as in the Apoplexy or such like examples are given of such as seeming to be dead have indeed revived and he would lie no longer in his grave because in all dead carcasses and especially in a wounded body putrefaction and corruption begins the third day this may be gathered by the Story of Lazarus in the Gospel where Jesus commanding the stone to be rolled from his grave John 11.39 Psal 16.10 Martha his Sister answered Lord by this time he stinketh for he hath been dead four dayes Now the body of Christ as it was prophesied must not corrupt for thou wilt not leave my soul in hell neither wilt thou suffer thy holy one to see corruption Mark this Text All men shall rise again but their bodies must first see corruption only the Messiah was to rise again before he saw corruption and therefore he would not delay his resurrection after the third day Hosea 6.2 Some think this and that of Hosea after two days he will revive us and in the third day he will raise us up to be the main Texts to which Christ refers when he said Luke 24.46 Thus it is written And to which the Apostle refers when he said that Christ rose again the third day according to the Scriptures 1 Cor. 15.4 I dare not be too curious in giving reasons for this set time and the rather because Christ is a free worker of his own affairs he doth what he pleaseth and when he pleaseth times and actions are in his own power and he needs not to give us any account of them and yet so far as Scripture discovers we may go along and amongst many others I shall lay down these following Reasons 1. Because the Types had so prefigured we see it in Isaac Jonah and Hezekiah a Patriarch a Prophet and a King 1. For Isaac from the time that God commanded Isaac to be offered for a burnt offering Isaac was a dead man but the third day he was released from death this the Text tells us expresly that it was the third day when Abraham came to Mount Moriah Gen. 22.4 Heb. 11.19 and had his Son as it were restored to him again Gen. 22.4 And Paul discovers that this was in a figure
Heb. 11.19 2. For Jonah from the time that Jonah was cast into the sea and swallowed up of the Fish Jonah was in account as a dead man but the third day the Lord spake unto the Fish and it vomited up Jonah upon the dry land Jonah 2.10 Jonah 2.10 And that this was a figure of Christ Christ himself discovers for as Jonah was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth Mat. 12.40 3. For Hezekiah from the time that Isaiah said unto him set thine house in order for thou shalt die and not live 2 King 20.1 Hezekiah was in account as a dead man his bed was to him as a grave but on the third day he was miraculously raised up again and as the Prophet said on the third day thou shalt go up to the house of the Lord. Ver. 5. Surely this was a figure of Christ And thâ—se Types prefiguring Christ are as one Reason 2. Because the Prophets and himself had so foretold for the Prophets we have cited Psal 16.10 Hosea 6.2 And for himself he told them very expresly that he must suffer many things of the Elders Mat. 16.21 and chief Priests and Scribes and be raised again the third day Mat 17.22 23. Mat 20.18.19 yea said he the Son of man shall be betrayed into the hands of men and they shall kill him and the third day he shall be raised again and after this he tells them again that the Son of man should be betrayed and crucified and the third day he should rise again so often had he prophesied thus that the chief Priests and Pharisees came to Pilate after his death Mat. 27.62 63.64 saying Sir we remember that this deceiver said while he was yet alive after three dayes I will rise again command therefore that the Sepulchre be made sure until the third day And no question his Disciples remembred these sayings for so the two Disciples travelling towards Emmaus after they had said many things concerning him and that they trusted it had been he which should have redeemed Israel they added this as a most special observation above all the rest Luke 24.21 that to day is the third day since these things were done Why all these signifie that his rising on the third day was the accomplishment of Prophesies and a certain evidence that he was the Messiah indeed 3. Because that time was most suable for comforting his friends for confounding his enemies for clearing the truth both of his Humanity and Divinity he would stay no longer lest his Disciples might have been swallowed up with grief and he would come no sooner lest his enemies should have urged that he had not died the watchmen kept the Sepulchre till this very time but then the Angels appearing and the earth trembling they became as dead men and assoon as they could they run away and with their tidings confounded all Christ's enemies And withall as Christ consisted both of a divine and humane nature so in respect of his humanity he must die and to shew his death it was requisite that he should rise no sooner than the third day and in respect of his divinity it was impossible that he should be held of death any longer than three days for as he must not see corruption so God raised him up having loosed the pains of death Acts 2.24 because it was not possible that he should be holden of it SECT II. Of the Reasons of Christ's Resurrection 2. WHy he rose we have these Reasons 1. That he might powerfully convince or confound his adversaries they that crucified him were mightily afraid of his Resurrection they could tell Pilate Sir we remember this deceiver said while he was yet alive after three days I will rise again Mat. 27.63 64. and therefore they desire him of all loves to command the Sepulchre to be made sure until the third day if ever he rise again whom they have killed then they knew they were all shamed then the last errour as they said would be worse than the first All the world would look on them as a cursed generation to kill the Messiah to crucifie such a one as after his death and burial should rise again now then that he might either convince them or confound them notwithstanding their care their watch their Seal their making all sure as possibly they could at the very same time he told them before he broke open the gates of death and made the gates of Brass to flie asunder 2. That he might confirm the faith of all his followers If Christ be not risen 1 Cor. 15.14 your Faith is vain saith the Apostle Christs resurrection both confirms our faith as to his person and to his office for his person Rom. 1.4 this speaks him to be the eternal Son of God by the resurrection from the dead and for his office this speaks him to be the promised Messiah the great Prophet the chief high Priest the King and Saviour of his Church When the Jews saw Christ purging the Temple and Messiah-like reforming what he saw amiss in the House of God What sign say they shewest thou unto us Joh. 2.18 19 22. seeing thou dost these things And he said unto them destroy this Temple and in three days I will raise it up When therefore he was risen from the dead his Disciples remembred that he had said this unto them and they believed the Scripture and the Word which Jesus had said As the resurrection of Christ argues his Mediatorship so it confirms their faith as it is said They believed the Scriptures and they believed Jesus Christ And thus John writing of his resurrection tells us John 20.31 These things are written that ye might believe and that believing c. 3. That it might clearly appear that he had fully satisfied the justice of God for sin So it was that God laid the forfeiture of the bond on Christ he arrested him brought him to the Goal the Grave and there he was till the Debt was paid to the utmost farthing and then that it might clearly appear that the bond was cancelled the Prisoner discharged God's justice satisfied he rose again from the dead Some make a question when his Bond was cancelled and they say as the debt was paid so the Bond was cancelled ere he stirred off the Cross only by the Cross I suppose they mean the utmost degree of Christs humiliation viz. his being held in captivity and bondage under death and so the hand-writing of the Law that was against us was there delivered him and there he blotted it out cancelled it took it out of the way Col. 2.14 nailing it to his Cross Others think that as to the full discharge of a debt and freeing the debtor two things are requisite first the payment of the debt secondly the tearing or
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
who are of weak judgments and fiery Spirits look to this point least as now when they cannot answer a Separatist they turn Separatists and when they cannot answer an Antinomian they turn Antinomians and when they cannot answer a Seeker Quaker Blasphemer they turn to them so when they cannot answer the subtle Arguments of a Jew they should as easily turn Jews and deny Christ and the resurrection of Christ I mean not to enter into controversies only I shall declare from what heads Arguments of this nature may be drawn As 1. More generally from Gentiles grants Jews concessions typical instructions prophetical predictions 2. More specially from these clear demonstrations that circumstantially and substantially do prove this Christ to have risen again 1. the Arguments in general are 1. From Gentiles grants Pilate that condemned Christ testified in a letter to Tiberius Cesar that Christ was risen again Tertul. l. cont Gent. Egesippus de vito resur Christi and therefore Tiberius desired the Senate to admit Christ into the number of their gods which when they refused Tiberius was incensed and gave free leave to all Christians to profess Christianity And to the Gentiles Sybylla left written these very words He shall end the necessity of death by three dayes sleep and then returning from death to life again he shall be the first that shall shew the beginning of resurrection to his chosen for that by conquering death he shall bring us life 2. For the Jews concessions Josephus Joseph Antiq. lib. 8. c. 9. the most learned amongst the latter Jews acknowledgeth that after Pilate had crucified him he appeared unto his followers the third day accordingly as the Prophets had foretold The Scribes and Pharisees being astonished with the sudden news of his rising again confirmed by the Souldiers whom they set to watch found no other way to resist the same but only by saying as all the Jews do unto this day that his Disciples came by night and stole away his body whiles the Souldiers slept O strange if they were asleep how know they that his Disciples stole away his body and if they were not aslâ—ep how could a few weak fishers take away his body from a band of armed Souldiers 3. From typical instructions such was Adam's sleep Isaac's laying upon the Altar Joseph's imprisonment Sampson's breaking of the gates of Gaza David's escaping out of Saul's hands Jeremy's deliverance out of the pit the raising of the Shunamites child of the widow of Sarephtahs son of the Temple of Solomon of Jonah from the deep a thousand of these types might be produced which relate to this antitype Christ's resurrection 4. From prophetical predictions Thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Psal 16.10 Psal 16.10 After two dayes he will revive us in the third day he will raise us up Hosea 6.2 Hos 6.2 he will raise us up i.e. his Son united to us or our flesh assumed by his Son Thou art my Son this day have I begotten thee Psal 2.7 Psal 2.7 Acts 13.33 I laid me down and slept I waked for the Lord sustained me Psal 3 5. Psal 3.5 Above all how plain was the prophesie of Christ himself that he must go to Jerusalem and suffer many things of the Elders and chief Priests and Scribes and be killed and be raâ—sed again the third day Matth. 16.21 Mat 16.21 2. The special Arguments are exceeding many as 1. The Angels Assertion He is not here for he is risâ—n as he said come see the place where the Lord lay Matth. 28.6 Mat. 28 6. 2. The great Earthquake And behold there was a great earthquake for the Angel of the Lord â—â—cended from heaven and came and rolled back the stone from the door Matth. 28.2 Mat. 28.2 3. The Apparitions of raised bodies and the graves were opened and many bodies of Saints which sâ—â—pt arose and came out of the graves after his resurrection and went into the holy City and appeared unto many Matth. 27.52 53. 〈◊〉 27.52 53 4. The sudden courage of the Apostles whereas a little before they durst not peep out of doors they presently after compassed the whole world and confidently taught that there was no other name given under heaven whereby men may be saved but the Name of â—esus Act. 4.12 Acts 4.12 5. The Martyrs sufferings even for this truth 6. The Adversaries confâ—ssions even to this truth 7. The Jews punishments even to this day for not believing this saving truth There is one Rabbi Samuel who six hundred years since writ a Tract in form of an Epistle to Rabbi Isaac Master of the Synagogue of the Jews wherein he doth excellently discuss the cause of their long captivity and extream misery And after that he had proved it was inflicted for some grievous sin he sheweth that sin to be the same which Amos speaks of For three transgressions of Israel and for four I will not turn away the punishment thereof because they sold the righteous for silver Amos 2.6 Amos 2.6 the selling of Joseph he makes the first sin the worshipping of the Calf in Horeb the second sin the abusing and killing of God's Prophets the third sin and the selling of Jesus Christ the fourth sin For the first They served four hundred years in Egypt for the second They wandred forty years in the wilderness for the third They were captives seventy years in Babylon and for the fourth They are held in pitiful captivity even till this day 8. The last Argument on which only I shall insist it is the several Apparitions that Christ made to others after his Resurrection some reckon them ten times others eleven times and others twelve times according to the number of his twelve Apostles Luke 24.34 1. He appeared unto Mary Magdalen apart As a woman was the first instrument of death so was a woman the first Messenger of Life she brought the first tidings of the Resurrection of Christ which is the surest Argument of man's Salvation 2. He appeared to all the Maries together as they returned homewards from the Sepulchre never any truly sought for Christ but with these women they were sure to find Christ 3 He appeared to Simon Peter alone he was the first among men to whom he appeared he first went into the Sepulchre and he first saw him that was raised thence he was called first and he confessed Christ to be the Son of God and therefore Christ appears first to him Mark 16.7 the Angel bade the women to tell his Disciples and Peter that is to say and Peter especially that he was risen and gone before them into Galilee 1 Cor. 15.5 Of this speaks Paul He was first seen of Cephas and then of the Twelve 4. He appeared to the two Disciples journeying towards Emmaus the name of the one was Cleophas and probable it is the other was
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
Mary yea seek and weep and weep and seek and never rest satisfied till Christ appear If thou art but in the use of means he will appear sooner or later or what if thou never sawest a good day on earth one sight of Christ in heaven will make amends Surely if thou knewest the joy of Christ's presence thou wouldst run through death and hell to come to Christ it was Paul's saying I desire to be dissolved and to be with Christ which is far better Phil. 1.23 he cared not for death so he might go to Christ for that was better than very life it self 2. Muse on his Apparition to the Ten Disciples John 20.19 When the doors were shut for fear of the Jews then came Jesus and stood in the midst saying to them Peace be unto you Before his Apparitions sorrow and fear had possessed all their spirits sometime they walked abroad and were sad and sometimes they kept within and shut the doors upon them as being exceedingly afraid In this condition Jesus Christ that knows best the times and seasons of grace and comfort comes and stands in the midst of their Assembly he comes in they know not how and no sooner he is in but he salutes them in this manner Peace be unto you This was the prime of all his wishes no sooner is he risen but he wisheth peace to all his Apostles no sooner meets he with them but the very opening of his lips was with these words they are the first words at the first meeting on the very first day A sure sign that peace was in the heart of Jesus Christ howsoever it is with us peace or war there is a Commonweal where Christ is King and there is peace and nothing but peace come sift try and examine art thou O my soul a member of this body a subject of this Common-weal hath the influence of Christ's peace wrought and declared at his resurrection any force on thee hast thou peace with God and peace within and peace without dost thou feel that ointment poured upon Aaron's head and running down to the skirts of his garments dost thou feel the dew of Hermon and the dew that descends upon Mount Sion dropping as it were upon thy heart doth the spirit assure thee that Christ the Prince of peace hath made peace and reconciliation betwixt God and thee betwixt the King and thee a rebel to his Crown and dignity Isa 52.7 O how beautiful upon the mountains would the feet of him be that should publish peace that should bring these good tydings that thou art a Citizen of that Jerusalem Psal 122.3 where God is King and Christ the Prince of peace where all the buildings are compact together as a City that is at unity within it self 3. Muse on his Apparition to all the Apostles when they were all convened and Thomas with them This Apparition was occasioned by Thomas's incredulity except said he I see in his hands the print of the nails John 20.15 and put my finger into the print of the nails and thrust my hand into his side I will not believe Now therefore saith Jesus to Thomas Ver. 27. Come reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing Methinks I see Thomas's finger on Christ's boared hand and Thomas's hand in Christ's pierced side Here 's a strong Argument to convince my soul that Christ is risen from the dead why see this is the same Christ that was crucified the same Christ that had his hands boared with nails and that had his heart pierced with a spear though the wounds are healed as to sense of pain yet the skars and holes and clefts remain as big as ever the hole in his hand is yet so large that Thomas may put his finger not only on it but into it and the cleft in his side is yet so large that Thomas may thrust his whole hand into his side and with his fingers touch that heart that issued out streams of blood for my salvation In this meditation be not too curious whether the print of the nails were but continued till Christ had confirmed his Disciples faith or whether he retains them still for some further use it is a better consideration to look upon them so as to confirm thy own faith is there not too much of Thomas's incredulity in thy breast dost not thou sometimes feel some doubtings of Christ's rising or at least dost thou not question whether Christ's resurrection belongs unto thee is not Satan busie with a temptation is not thy conscience troubled for thy sins and especially for thy sin of unbelief if so and I know not but it may be so with thee and the best of Saints Come then and reach hither thy finger and behold Christ's hands and reach hither thy hand and thrust it into his side my meaning is come with the hand of faith and lay hold on Christ yea hide thy self in the holes of the rock Be like the Dove that maketh her nest in the side of the holes mouth Jer. 48.28 the Dove that would be safe from the devouring Birds or from the Fowlers snare she flyes to the hole in a rock and thus Christ invites his Spouse O my Dove that art in the clefts of the rock Cant. 2.14 Ber. â—er 61. in Cant. in the secret places of the stairs let me see thy countenance let me hear thy voice In the clefts of the rock I am safe said Bernard there I stand firmly there I am secure from Satan's prey It is storied of a Martyr that writing to his Wife where she might find him Surius in vita Sancti Elzearii when he was fled from home O my Dear said he if thou desirest to see me seek me in the side of Christ in the cleft of the rock in the hollow of his wounds for there have I made my nest there will I dwell there shalt thou find me and no where else but there O my soul that thou wouldst make this use of the wounds of Christ are they not as the Cities of refuge whither thou mayst fly and live Nothing is more efficacious to cure the wounds of conscience than a frequent and serious meditation of the wounds of Christ Bern. ibid. Come be not faithless but believing these Monuments of Christ's resurrection are for the confirmation of thy faith if well viewed and handled they will quiet thy conscience quench the fiery darts of Satan increase thy faith till thou comest to assurance and sayest with Thomas Turbabor sed non perturbabor quia vulnerum Christi recordabor Aug. My Lord and my God I may be troubled but I shall not be overwhelmed because I will remember the print of the nails and of the spear in the hands and side of Jesus Christ 4. Muse on his Apparition to the seven Disciples at the Sea of
Tiberias First Christ appears and works a Miracle he discovers himself to be Lord of Sea as well as Land at his word multitudes of Fishes come to the Net and are caught by his Apostles nor is this Miracle without a Mystery Mat. 13.47 The Kingdom of Heaven is like a drawn net cast into the sea which when it is full men draw to land what is this divine trade of ours but a spiritual fishing the world is a sea souls like fishes swim at liberty in this deep and the nets of wholesome doctrine are they that draw up some to the shore of grace and glory 2. Upon this Miracle The Disciple whom Jesus loved said unto Peter it is the Lord. John is more quick-eyed than all the rest he considers the Miracle and him that wrought it and presently he concludes It is the Lord O my soul meditate on the mystery of this discovery if ever soul be converted and brought home to Christ it is the Lord but oh whither is Christ gone that we have lost so long his converting presence Oh for one Apparition of Jesus Christ till then we may preach our hearts out and never the nearer do what we can souls will to hell except the Lord break their career Ministers can do no more but tell thus and thus men may be saved and thus and thus men will be damned He that believeth on the Son hath eternal life John 3.36 and he that believeth not the Son shall not see life but when they have said all they can it is only God must give the blessing Oh what is preaching without Christ's presence One hearing what mighty feats Scanderbag's Sword had done he sent for it and when he saw it Is this the Sword said he that hath done such great exploits what 's this sword more than any other sword O sayes Scanderbag I sent thee my Sword but not my arm that did handle it so Ministers may use the sword of the Spirit the Word of God but if the Spirits arm be not with it they may brandish it every Sabbath to little purpose when all is done if ever any good be done it is the Lord. No sooner John observes the Miracle that a multitude of fishes were caught and taken but he tells Peter of a blessed discovery it is the Lord 3. Upon this discovery Peters throws himself into the Sea O the fervent love he carries towards Christ if he but hear of his Lord he will run through fire and water to come unto him so true is that of the Spouse Many waters cannot quench love neither can the floods drown it Cant. 8.7 if a man would give all the substance of his house for love it would utterly be contemned If I love Christ I cannot but long for communion and fellowship with Christ Vbicunque fueris O domine Jesu c. Aug. Wheresoever thou art O blessed Saviour give me no more happiness than to be with thee if on the earth I would travel day and night to come unto thee if on the Sea with Peter I would swim unto thee if riding in triumph I would sing Hosanna to thee but if in glory how happy should I be to look upon thee Christ's Apparitions are ravishing sights if he but stand on the shore Peter throws himself over-board to come to Christ why now he stands on the pinacles of heaven wasting and beckoning with his hand and calling on me in his Word Rise up my love my fair one and come away O my soul make haste Cant. 2.10 in every duty look out for another Apparition of Jesus Christ when thou comest to hear say Have over Lord by this Sermon and when thou comest to pray say Have over Lord by this Prayer to a Saviour neither fire nor water floods nor storms death nor life principalities nor powers height nor depth nor any other creature should hinder thy passage to Christ or separate thy soul from Christ Consider what I say 2 Tim. 2.7 8. saith Paul and the Lord give thee understanding in all things remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel that Christ was raised is a Gospel-truth ay but do thou remember it do thou consider it and the Lord give thee understanding in all things SECT III. Of desiring Jesus in that respect 3. LEt us desire after Jesus carrying on the great work of our salvation for us in his resurrection What desire is we have opened before some call it the wing of the soul whereby it moveth and is carried to the thing it expecteth to feed it self upon it and to be satisfied with it But what is there in Christ's resurrection that should move our souls to desire after it I answer 1. Something in it self 2. Something as in reference unto us 1. There is something in it self had we but a view of the glory dignity excellency of Christ as raised from the dead it would put us on this heavenly motion we should fly as the Eagle that hasteth to eat The object of desire is good Heb. 1.8 but the more excellent and glorious any good is the more earnest and eager should our desires be now Christ as raised from the dead is an excellent object the resurrection of Christ is the glorifying of Christ yea his glorifying took its beginning at his blessed resurrection now it was that God highly exalted him and gave him a name above every name Phil. 2.9 c. and in this respect how desirable is he 2. There is something in reference unto us As 1. Rom. 4.25 He râ—se again for our justification I must needs grant that Christ's death and not his resurrection is the meritorious cause of our justification but on the other side Christ's resurrection and not his death is for the applying of our justification as the stamp adds no vertue nor matter of real value to a piece of gold but only it makes that value which before it had actually appliable and currant unto us so the resurrection of Christ was no part of the price or satisfaction which Christ made to God yet is it that which applies all his merits and makes them of force unto his Members Some I know would go further Lucius a learned Writer saith that Justification is therefore attributed to Christ's resurrection because it was the compleat and ultimate act of Christ's active obedience and from hence inferreth that remission of sin is attributed to his passive obedience and justification or imputation of righteousness to his active obedience Goodwin no way inferiour to him Rom. 8.34 faith that justification is put upon Christ's resurrection with a rather who is he that condemneth it is Christ that died yea rather that is risen again not but that the matter of our justification is only the obedience and death of Christ but the form of our justification or the act of pronouncing us righteous by that his
for condemnation even so by the righteousness of one the free gift came on all men unto justification 7. That he might regenerate us and beget us anew by his resurrection Joh. 17.19 blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again by the resurrection of Jesus Christ from the dead And this he doth Rom. 15.18 two wayes 1. As our pattern platform Idea or exemplar like as Christ was raised from the dead even so we also should walk in newness of life 1 Pet. 1.3 and likewise reckon ye also your selves to be alive unto God through Jesus Christ our Lord. 2. As the efficient thereof for when we were dead in sin he hath quickened us together with Christ Rom. 6.13 and ye are risen with him through the faith of the operation of God who hath raised him from the dead Ver. 11. O the power of Christ's resurrection in this respect if we saw a man raised from the dead how should we admire at such a wondrous power but the raising of one dead soul is a greater work than to raise a Church-yard of dead bodies Eph. 2.5 Col. 2.12 8. That he might sanctifie us which immediatly follows after the other but yield your selves unto God as those that are alive from the dead Rom. 6.13 and your members as instruments of righteousness unto God In our regeneration we are risen with Christ and it is the Apostles argument Col 3.1 2. if ye then be risen with Christ seek those things which are above set your affections on things above and not on things on the earth We usually reckon two parts of Sanctification viz. Mortification and Vivification now as the Death of Christ hath the special influence upon our Mortification so the Resurrection of Christ hath the special influence on our Vivification Eph. 2.5 6. he hath quickened us together with Christ and hath raised us up together with Christ O my Soul Look to this main design of Christ in his rising again and if thou hast any faith O set thy Faith on work to draw this down into thy Soul But here is a question how should I manage my Faith or how should I act my Faith to draw down the vertue of Christ's resurrection for my Vivification I answer 1. Go to the Well-head look into the resurrection of Jesus Christ This one act contains in it these particulars As 1. That I must go out of my self to something else this is that check that lyes upon that work of Grace to keep out pride that Faith sees the whole good of the soul in a Principle extraneous even the springs of Jesus Christ Alas if this Vivification were in me or in my power what swellings and excrescencies of pride should I quickly nourish God therefore hath placed it in another that I may be kept low and that I may go out of my self to seek it where it is 2. That I must attribute wholly Gal. 2.20 freely joyfully all that I am to Jesus Christ and to the effectual working of his Grace 1 Cor. 15.10 I live yet not I but Christ liveth in me And by the Grace of God I am what I am and I laboured more abundantly than they all yet not I but the grace of God which was with me The life of grace springs only from the life and resurrection of Jesus Christ and therefore as I must deny my self so I must attribute all to him from whom it comes 3. I must lye at his feet with an humble expectation of and dependency upon him and him alone for the supplies of grace this was the Apostles practice O that I may be found in him O that I may know him and the power of his resurrection O that by any meanes I might obtain unto the resurrection of the dead he lay at Christs feet with an humble expectation to feel the Power of Christ's resurrection in raising him first from the death of sin to the life of grace after from death of nature to the life of glory 2. Lay to these springs thy mouth of Faith it is not enough to have all the treasuries of grace all the actings of Christ for thee layd before thee but thou must act thy faith upon that object O then go to Christ's resurrection and believe make a particular application of those glorious effects of Christ's resurrection upon thy soul Say Lord thou dyedst that I might dye to sin and thou wast raised from the death that I might be raised to newness of life Come Lord and quicken my dying sparks give me to lay hold on Christ's resurrection give me to adhere to it and to rest upon it and to close with it I see without faith I am nere a whit the better for Christs resurrection and thy commands are upon me open thy mouth wide and I will fill it why Lord I believe help thou my unbeliefe This faith is necessary to our vivification as well as Christ Psal 81.10 Christ is the fountain of life but faith is the meanes of life Mark 9.24 the power and original of life is intirely reserved to Jesus Christ but faith is the radical band on our part whereby we are tyed unto Christ and live in Christ and thus saith Christ himself I am the resurrection and the life Is that all no he that believeth in me though he were dead yet he shall live And I am the bread of life Is that all Joh. 11.25 no he that cometh to me shall never hunger and he that believeth on me shall never thirst John 6.35 Isa 66.11 3. Suck and be satisfied milk out and be delighted Christ's resurrection is a brest of consolation there is in it abundance of life and glory and therefore we should not believe a little but much the word suck is as much as to exact on Christ draw hard from Christ the more we exercise faith the more we have of Jesus Christ and of Vivification there is a depth in Christs resurrection that can never be fadomed when the soul hath as much as its narrow hand can grasp whole Christ is too big to be inclosed in mortal arms onely the longer our arm of faith is the more we shall grasp of him and therfore suck and pull and draw harde And to this purpose 1. Pray for an increase of faith complain to Christ of the shortness of thy arm tell him thou canst not believe as thou wouldst thou canst not get in so much of Christ into thy soul as thou desirest thy Vivification is very poor and small Oh when Christ hears a soul complain of drawfishness in faith and grace then is he ready to let out of his fulness even grace for grace 2. Act thy faith vigorously on Christ's resurrection for a further degree of quickning activity and lively abillity of grace Christ is an ever-flowing fountain and he would have
black as a raven are not his eyes as the eyes of doves by the rivers of water washed with milk and fitly set are not his cheeks as a bed of spices as sweet flowers thus I might go on from top to toe but that thou mayst not only see his glory and beauty wherein he arose but that thou mayest hear his voyce doth he not call on thee as sometimes he did on Mary on Thomas on Peter or on the twelve Luke 24.6 As the Angel said to the woman remember how he spake when he was yet in Galilee so say I to thee remember how he spake while he was yet on earth surely his lips like Lillyes dropped sweet smelling myrrhe As thus 1. In his apparition to Mary Jesus saith unto her woman why weepest thou whom seekest thou John 20.15 were not these kind words and hast not thou had the like apparition hast not thou heard the like sweet words from Jesus Christ how often hath thy heart sobbed and fighed out complaints O where is he whom my soul loveth I charge you O daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love And then was not Christ seen in the mount was not thy extremity his opportunity to do thee good Cant. 5.8 did not he bespeak thy comforts with these words Sweet soul why weepest thou whom seekest thou what wouldst thou have that I can give thee And what dost thou want that I can give thee If any thing in heaven or earth will make thee happy it is all thy own wouldst thou have pardon thou shalt have it I freely forgive thee all the debt wouldst thou have my self Why behold I am thine thy friend thy Lord thy husband thy head thy God Were not these thy Lords reviving words were not these melting healing ravishing quickening passages of Christ his love John 20.19 2. In his Apparition to the ten Jesus stood in the midst and saith unto them peace be unto you Lo here more words of love in the midst of their trouble Christ stands in the midst speaking peace to their souls and hath not Christ done the like to thee hast thou not many and many a time bin lapt into troubles that thou knewest not which way to turn thee hast thou not felt the contradictions of men raylings of Rabshecka's and hast thou not sometimes shut the doors upon thee for fear of such Jews and then even then hath not Christ come to thy spirit with an olive branch of peace saying to thy restless soul peace and be still hath he not wrought wonders in the sea of thy restless thoughts hath he not made a calm and more then so hath he not filled thee with joy and peace in believing hath he not sent thee away from thy prayers and complaints with a piece of heaven in thy soul so that thou wast forced to conclude John 20.27 In his Apparition to the Eleven Jesus saith to Thomas Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing O sweet condescending words how far how low would Jesus stoop to take up souls and O my soul are not these the very dealings of Christ towards thee he that called Thomas to come near hark how he calls on thee Come near poor trembling wavering wandring soul come view the Lord thy Saviour and be not faithless but believing peace be unto thee fear not it is I. He that called on them who passed by to behold his sorrow in the day of his humiliation doth now call on thee to behold his glory in the day of his exaltation look well upon him dost thou not know him why his hands were pierced his head was pierced his side was pierced his heart was pierced with the stings of thy sins and these marks he retains even after his resurrection that by these marks thou mightest always know him is not the passage to his heart yet standing open if thou knowest him not by the face the voyce the hands if thou knowest him not by the tears and bloody sweat yet look nearer thou mayst know him by the heart that broken healed heart is his that dead revived heart is his that soul-pitying melting heart is his doubtless it can be none but his love and compassion are its certain signatures And is not here yet fewel enough for love to feed upon doth not this heart of Christ even snatch thy heart and almost draw it forth of thy brest canst thou read the history of love any further at once doth not thy throbbing heart here stop to ease it self if not go on for the field of love is large 4. In this Apparition to the seven Jesus saith to Simon Peter Son of Jonas lovest thou me more than these And he said to him the second time Simon Joh. 21 15 16 17. Son of Jonas lovest thou me he said to him the third time Simon Son of Jonas lovest thou me Oh the loves of Christ in drawing out mans love unto himself how often O my soul hath Christ come to thy door and knocked there for entrance how often hath he sued for Love and begged love and asked thee again and again Ah soul dost thou love me more than these come tell me dost thou love me love me love me come wilt thou take me for thy Lord wilt thou delight in me as thy Treasure thy happiness thy all O fye shall Christ raised a glorious Christ thus wooe and sue and call and wilt thou not answer as Peter did Yea Lord thou knowest that I love thee Yea Lord thou knowest all things thou knowest that I love thee Nay art thou not grieved that Christ should ask the third time for thy love art thou not ashamed out of thy stupidity and forc't to say O my blessed Lord I have been too proud too peevish but thy free grace and undeserved love hath beaten me out of all my pride so that now I fall down at thy foot-stool and lay my self flat before thee at first I wondered to hear Preachers talk so much of Christ and I was bold to ask thy friends what was their beloved more than another beloved but now I wonder that I could be so long without thee truly Lord I am thine only thine ever thine all that I am is at thy command and all I have is at thy disposing be pleased to command both it and me I might thus go on to consider other passages in other Apparitions but are not these enow to draw thy love Oh what love was this Oh what humility was this that Christ after his resurrection should converse with men during the space of fourty days worthy he was after so many sorrows sufferings reproaches after so cruel ignominious and bitter a death immediately to have rid his triumph to glory And for the confirmation of his Disciples faith he might have commanded the Angels to
have preached his resurrection oh no he himself would stay in person he himself would make it out by many infallible proofs that he was risen again he himself would by his own example learn us a lesson of love of meekness of patience in waiting after sufferings for the reward Methinks a few of these passages should set all our hearts on a flame of love we love earth and earthly things we dig into the veins of the earth for thick clay but if Christ be risen set your affections on things above and not on things on the earth Oh if the love of Christ were but in us Colos 3.1 2 as the love of the world is in base worldlings it would make us wholly to despise this world it would make us to forget it as worldly love makes a man to forget his God Nay it would be so strong and ardent and rooted in our souls that we should not be able voluntary and freely to think on any thing else but Jesus Christ we should not then fear contempt or care for disgrace or the reproaches of men we should not then fear death 1 Cor. 15.55 57. or the grave or hell or devils but we should sing in triumph O death where is thy sting O grave where is thy victory now thanks be to God which giveth us victory through Jesus Christ our Lord. SECT VII Of joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on the great work of our salvation for us in his resurrection This is the great Gospel-duty we should rejoyce in the Lord and again rejoyce Phil. 4.4 yea rejoyce evermore A Christian estate should be a joyful and comfortable estate none have such cause of joy as the Children of Zion sing O daughter of Zion 1 Thes 5.16 shout O Jerusalem be glad and rejoyce with all thy heart O daughter of Jerusalem Zach. 3.14 And why so a thousand reasons might be rendred but here is one a prime one Christ is risen from the dead and become the first-fruits of them that sleep A commemoration of Christ's resurrection hath ever been a means of rejoycing in God 1 Cor. 15.20 Some may object what is Christ's resurrection to me indeed if thou hast no part in Christ the resurrection of Christ is nothing at all to thee but if Christ be thine then art thou risen with him and in him then all he did was in thy name and for thy sake Others may object supposing Christ's resurrection mine what am I better how do not all the priviledges of Christ flow from the power and vertue of his resurrection as well as death tell me what is thy state what possibly can be the condition of thy soul wherein thou mayst not draw sweet from Christ's resurrection As 1 Pet. 3.21 1. Is thy conscience in trouble for sin the Apostle tells thee the answer of a good conscience towards God is by the resurrection of Jesus Christ from the dead Rom. 4.25 2. Art thou afraid of condemnation the Apostle tells thee he was delivered for our offences and he was raised again for our justification 1 Pet. 1.3 3. Dost thou question thy regeneration the Apostle tells thee he hath begotten us again by the resurrection of Jesus Christ from the dead 4. Art thou distressed persecuted troubled on every side the Apostle tells thee wherein now consists thy confidence comfort courage to wit in the life of Christ in the resurrection of Christ 2 Cor. 4.10 11. We alwayes bear about in the body the dying of the Lord Jesus that the life of Jesus might also be made manifest in our body for we which live are alwayes delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh And thus Beza interprets those following words knowing that he which raised up the Lord Jesus shall raise us up also by Jesus 14. i.e. unto a civil resurrection from our troubles Paul was imprisoned and in part martyred but by the vertue of Christ's resurrection he foresaw his enlargement And this interpretation Beza grounds on the word following and foregoing wherein Paul compares his persecutions to a death and his preservation from them to a life as he had done before also chap. 1. v. 9 10. 5. Art thou afraid of falling off or of falling away why remember that the immutable force and perpetuity of the new covenant is secured by the resurrection of Jesus Christ Isa 55.3 I will make an everlasting covenant with you even the sure mercies of David this the Apostle applies to the resurrection of Christ as the bottoming of that sure covenant and as concerning that he raised him up from the dead he said on this wise I will give you the sure mercies of David Act. 13.34 6. Art thou afraid of death hell and the power of the grave why now remember that Christ is risen from the dead and by his resurrection death is swallowed up in victory 1 Cor. 15.55 57. so that now thou mayst sing O death where is thy sting O grave where is thy victory now thanks be to God which hath given us victory through our Lord Jesus Christ It is the voyce of Christ thy dead men shall live together with my dead body shall they arise Isa 26.19 awake and sing ye that dwell in the dust for thy dew is as the dew of herbs and the earth shall cast out the dead David was so lifted up with this resurrection Psal 16.9 10. that he crys it out therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soul in hell neither wilt thou suffer thy holy one to see corruption Job 19.23 24 25 26 27. But especially Job was so exceedingly transported with this that he breaks out into these extasies O that my words were now written O that they were printed in a book that they were graven with an iron pen and lead in the rock for ever for I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms shall destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me No man ever since Christ did speak more clearly of Christ's resurrection and his own than Job did here before Christ Observe in it O my soul Job's wish and the matter wished his wish was that certain words which had been cordial to him might remain to memory and this wish hath three wishes in one 1. That they might be written 2. That they might be registred in a book enrolled upon record as publick instruments judicial proceedings or whatsoever is most authentical 3. That they might be engraven in stone and in the hardest stone the rock records might last long
say was a saving work of God some one that sate with me in the same seat found much stirings of God Oh what meltings chearings warmings of the spirit had such a one and such a one the Word was to them as hony and as the hony comb but to me iâ— was as dry bread I found no sweet I got no good at all Or you have been often tossing the Bible and you have observed this or that promise but O what in-come hath appeared Surely nothing at all I wonder at Saints that tell of so much sweetness and comfort and ravishing of heart that with joy they should draw water out of these Wells of salvation Whereas I find therein no joy no refreshing at all Ah poor soul thou art in a sad case thou art not yet vivified thou hast not the life of God in thee After vivification thou wilt in the use of Ordinances at least sometimes if not frequently feel the saving in-comes of God In prayer thou wilt feel the spirit breathing in and carrying up thy soul above it self plainly declaring there is another power than thy own which makes thee not only to exceed others but thy self also in hearing of the Word thou wilt see the Windows of heaven set wide open and all manner of spiritual comforts showred down upon thee thou wilt hear the rich treasury of everlasting glory and imortality unlocked and opened so that thou mayst tumble thy self amidst the mountains of heavenly pearls and golden pleasures joyes that no heart can comprehend but that which is weaned from all worldly pleasures As it is written Rom. 10.15 how beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things In meditation of the promises or of Divine love thou wilt find meltings quickenings encouragings filling thy heart with gladness and glorying and thy mouth with praises and songs of rejoycings O What fountains of life are the promises to a living man to a soul that is vivified what food what strength what life is a thought of Christ of Heaven and of God's love to a spiritual man whereas all these glorious things of the Gospel are to the natural man but as a withered flower a sealed book a dry and empty cistern he hath no use of them 6. It is a life of another kind or manner Before vivification our life was but death because we our selves were but dead in sin even whilest alive 1 Tim. 5.6 Col 2.13 She that liveth in pleasure is dead while she liveth and you were dead in your sins and the uncircumcision of your flesh But after vivification we live how live a spiritual life Gal. 2.20 Phil. 3.20 I live by the faith of the Son of God an heavenly life for our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ an immortal life Rom. 6.9 11. Christ being raised from the dead dyeth no more death hath no more dominion over him likewise reckon your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. John 11.26 You know the meaning of Christ Whosoever liveth and believeth in me shall never dye he shall never dye a spiritual death never come under the dominion of sin never totally fall away from grace Rom. 8.10 that incorruptible seed by which he is regenerate shall abide in him for ever If Christ be in you the body is dead because of sin but the spirit is life because of righteousness the body indeed is subject to corporal death through the remainders of sin but the Spirit it life even that little spark of grace through the most perfect righteousness of Christ imputed is life here and shall be life hereafter even for ever And herein is our vivification answerable to Christ's resurrection like as Christ was raised up from the dead by the glory of the Father Rom. 6.4 raised up to a new life even so we also should walk in the newness of life For the second question how is this conformity or vivification wrought I shall answer only to the state and so our vivification is usually wrought in us in this manner As first in the understanding Secondly in the will First the understanding lets in the verity and truth of what the Gospel hath recorded John 1.4 John 6.35 John 11.25 In him was life and the life was the light of men I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst I am the resurrection and the life he that believeth in me though he were dead yet shall he live I am the way John 14.6 1 John 5.11 12. the truth and the life And this is the record that God hath given to us eternal life and this life is in his Son he that hath the Son hath life and he that hath not the Son hath not life 2. This light let in the understanding thence inferreth as to a man 's own self that by the assistance of the Spirit of holiness who raised up Jesus from the dead it 's possible for him to attain this life Eph. 2.1 2 3 4 5 6 7. others have attained it and why not he You hath he quickened who were dead in traspasses and sins here 's a president for a sin-sick soul In time past ye walked according to the course of this world according to the Prince of the power of the air the Spirit that now worketh in the Children of disobedience this was the state of the Ephesians But were they all no no ye and we also among whom also we had all our conversation in times past But God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickened us together with Christ that in ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus Mat. 8.2 9 21. Ezek. 37.4 5. Christ's dealings with some are as flags and patterns of mâ—rcy hung forth to tell and to bring others in whence the understanding infers it 's possible for a dead soul yea for my dead soul to live others have lived and why may not I I discover in those Scriptures even in these presidents a door of hope to my self why Lord if thou wilt thou canst make me clean yea if I may but touch thy garment I shall be whole if thou wouldst but say O ye dry bones hear the word of the Lord then breath would enter into me and I should live surely if Christ be risen again from the dead there 's no impossibility but I may rise if others have been raised by the vertue of Christ's resurrection why may not I However this may seem to be little or nothing yet considering the soul in a mourning dark disconsolate frame under deep apprehensions of sin guilt and wrath full of
confusions distractions despondences staggering and sinking terrors Mat. 11.28 it will find it something yea it will look on it as a glorious work to discover but the morning Star through so much darkness any thing of life in such a valley and shadow of death 3. The understanding hath yet some brighter believing beams it confidently closeth with this truth that it is the will of the Lord that he should come and live and believe and lay hold on Christ it apprehends the particular designs of mercy to him and doth really principle the soul with this that God doth particularly call invite and bid him come to Christ the Fountain of life for life Now the understanding takes in general Gospel-calls in particular to himself It is my poor languishing soul which the Lord speaks to when he sayes come to me all yea that are weary and I will give you rest Ephes 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light Surely this is a great work when set home by the Lord that the soul acts in its addresses to Christ in the strength of a particular call from God 2. And now the answer to this call is wrought up in the renewed will as thus 1. The will summons all its confidences and calls them off from every other bottom to bestow them wholly upon Christ and this consists in our voluntary renouncing of all other helps excepting Jesus Christ alone now the soul sayes to Idols Get ye hence Hos 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our Gods Ashur shall not save us Not only cannot but shall not save us now as the soul is dissatisfied in Judgment as to the resting on any thing but Christ alone so the heart and will is disaffected to all other helps but Christ alone now it renounceth its own righteousness and worthyness not only because of their inability to save but mainly because their glory is swallowed up in that unmatchable excellency which appears in the way of life and salvation by Jesus Christ It calls home dependance from every other object 2. Hereupon there is a willing and chearfull receiving of Christ and resignation of our selves to his actual dispose to quicken us and save us in his own way A great part of the answer of Faith to the call of Christ lyes in this for as Faith sees life and salvation in the hands of Christ so it considers it to be given forth in the methods of Christ and so believing lyes not only in assent but consent of heart John 1 1â— that Christ shall save us in his own way this is called A receiving of Christ As many as received him to them he gave power to become the Sons of God Many a soul would be saved by Christ that sticks and boggles at his methods they will not pass to happiness by holiness nor set him up as a King and Lord whom they could consent to set up as a Saviour Oh but now Christ that stood at the door and knocked Rev. 3.10 is received in consent hath made up the match and the door is opened that never shall be shut again 3. Upon this follows the souls resting and relying the souls confidence and dependance upon Jesus Christ for life and for salvation this closeth up the whole business of believing unto righteousness those various expressions used in Scripture of committing our way and selves to God of casting our care upon God of rolling our selves on him of trusting in him of hoping in his mercy c. wrapt up faith in this affiance dependance not without some mixture of confidence and resolved resting upon Jesus Christ a clear beholding of God in Christ and of Christ in the promises doth present such variety and fulness of Arguments to bear up hope and affiance that the heart is resolved and so resolved that we commit our selves and give our souls in charge to Christ I know whom I have believed 1 Pet. 4.19 2 Tim. 1.12 and I am perswaded he is able to keep that which I have committed unto him against that day 4. The upshot of all is this that the same close which the soul makes in believing with Jesus Christ as to justification and righteousness is not fruitless to this effect of conveying life and vertue from Jesus Christ as to grace and holiness for that union which then and thereby comes to be enjoyned with Christ is such an union as is fruitful in begetting a quickening power and principle in the heart and this is that which we ordinarily intend by saying saving faith to be operative James 2.16 that faith which brings forth nothing of holiness what is it but a dead faith As the body without the Spirit is dead so faith without works is dead also Justification and sanctification are twins of a birth and hence it is that vivification which is one part of sanctification is wrought in the soul after the self-same manner As first the understanding is illighttened 2. The will is changed 3. All the Affections are renewed 4. The internals being quickened there ensueth the renewing of the body with the outward actions life and conversation And now is fulfilled that saying of Christ in a spiritual sense John 5.25 The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Now is the soul vivified now it begins to live the life of God now it feels the power of Christ's resurrection and is made conformable to it And immediately upon this joy is made in heaven by the Angels Luke 15.24 God himself applauding it For this my Son was dead and is alive he was lost and is found Thus is the state of vivification wrought I know it is not in all men after one manner for every circumstance the methods of God are exceeding various and we cannot limit the holy one of Israel I have sometimes concerning this desired the communication of other thoughts whom I looked upon as such who had more than ordinary communication with Christ's Spirit and from one of such I received this answer I must profess to you I have in all my speculations in divinity found dissatisfaction in the writings of men in nothing more than is the work of clear and distinct conceptions concerning regeneration which yet is of such a Cardinal importance is that the great doors of heaven move upon the hinges of it the Lord enlighten us more for we see but in part and prophesie but in part For the third question what are the means of this conformity or vivification which we must use on our parts I shall answer herein both to the state and growth of our vivification As 1. Wait and Attend upon God in the ministry of the word this is a means whereby Christ ordinarily effecteth
Ascension he triumphed now it was that he led sin death and devil in triumph at his Chariot wheels And this is the meaning of the Psalmist and of the Apostle Ephes 4.8 When he ascended up on high he led captivity captive He vanquished and triumphed over all our enemies he overcame the world he bound the devil he spoiled hell he weakened sin he destroyed death and now he makes a publick triumphal shew of them in his own Person he led the captives bound to his chariot-wheels as the manner of the Roman triumphs was Col. 2.15 when the conqueror went up to the Capitol It is to the same purpose that the Apostle speaks else-where Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in himself it is a manifest allusion to the manner of triumphs after victories amongst the Romans first they spoiled the enemy upon the place ere they stirred off the field and this was done by Christ on the Cross and then they made a publick triumphal shew they rid through the streets in the greatest state and had all their spoils carried before them and the Kings and Nobles whom they had taken they tied to their chariots and led them as captives and this did Christ at his Ascension Then he openly triumphed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himself i.e. in his own Power and strength other Conquerors do not thus they conquer not in themselves and by themselves but Jesus Christ conquerâ—d 〈◊〉 himself and therefore he triumphed in himself And yet though he triumphed in himself and by himself it was not for himself only but for us which made the Apostle to triumph in his triumph 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory the sting of death is sin and the strength of sin is the Law but thanks be to God which giveth us victory through our Lord Jesus Christ If I may speak out what I think was this victory of Christ I believe it was that honour given to him after his Resurrection by the conversion of enemies by the amazements of the world by the admiration of Angels and especially by his sitting down at the right hand of Majesty on high for therein is contained both his exaltation and his triumph over all his enemies to the utmost 2. That he might lead us the way and open to us the doors of glory It is a question whether ever those doors of Heaven were opened to any before Christs Ascension Christ tells us John 14.2 3. In my Fathers house are many mansions if it were not so I would have told you but I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am ye may be also Some infer hence as if there should be many outer courts and many different places or states in glory and yet there is one place whither the Saints should arrive at last which was not then ready for them and was not to be entred into until the entrance of our Lord had made the preparation Again the Apostle tells us that the Fathers received not the promises Heb. 11.40 God having provided some better thing for us that they without us should not be made perfect Whence some infer that their conditions after death was a state of imperfection and that they were placed in an outer court on this side Heaven called Paradise or Abraham's bosome and thither also Christ went when he dyed and was attended with the blessed Thief For my part I shall not joyn with such who think all souls of Saints shall go to paradise where they must remain till the day of judgment and then and not till then must enter into that heaven called the third heaven or the Kingdom of Heaven Indeed some of the ancients make heaven and the immediate receptacles of souls to be destinct places both blessed but hugely differing in degrees And a modern writer is very confident Dr. Tayl. great Exemplar Multas dicit non varias aut dispares sed quae pluribus sufficiant acsi diceret non sibi uni sed omnibus etiam discipulis locum illic esse Calvin i. loc Heb. 6.20 That no soul could enter into glory before our Lord entred by whom we hope to have access and to that purpose he cites those texts John 14.2 3. Heb. 11.40 But I see no ground why the souls of Saints should be excluded heaven either before or after Christ As for that text of John 14.2 Christ saith In my Fathers house are many mansions not many outer courts nor many different states and as for the Fathers mentioned Heb. 11.40 Surely they without us shall not be made perfect and we without them shall not be made perfect in some sense until the day of judgment But our Perfection is not in respect of a more glorious place but in respect of that perfection whereof all the faithfull shall be made partakers as well in body as in soul at the resurrection of the just Thus far I grant that no soul ever entred into Heaven but by the vertue and power of Christ's Ascention and that no soul and body joyntly ever ascended except Christs types before Christ himself opened those doors and lead the way and in this respect he is called The forerunner of his People 3. That he might assure us that now he had run through all those Offices which he was to perform here on earth for our redemption He that hath entred into his rest Heb. 4.10 hath also ceased from his own works as God did from his He was first to execute his Office and then to enter into his rest Though he were a Son Heb. 5.8 9. and so the inheritance were his own yet he was to learn Obedience by the things which he suffered before he was made perfect and so to become the Author of eternal Salvation unto all them that obey him This was the argument which Christ used when he prayed to be glorified again with his Father I have glorified thee on the earth John 17.4 5. I have finished the work which thou gavest me to do And now O Father glorifie thou me with thy own self with the glory which I had with thee before the world was This was the order of the dispensation of Christ's Offices his first work was a work of ministry and Service in the Office of obedience and suffering for his Church and this next work was the work of power and majesty in the protection and exaltation of his Church and there was a necessity in this order 1. In respect of God's Decree who had so fore-appointed it Acts 2.23 24. 2. In respect of God's justice which must first be satisfied by obedience before any entrance into glory Luke 24.26 3. In respect of Christ's infinite Person which being equal with God could not possibly be
the holy One and ye know all things But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and hence it is that this holy spirit is called the Spirit of wisdom Eph. 1.17 and revelation in the knowledge of God 2. The Spirit of Christ is the spirit of adoption it brings our souls into that blessed estate that we are the Children of God Rom. 8.15 Gal. 4.6 Ye have not received the Spirit of bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father Zach. 12.10 Rom. 8.16 3. The spirit of Christ is a spirit of prayer I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered It is not said that the spirit teacheth us words and fluent phrases but it teacheth us to pray in the heart and spirit with sighs and groans 4. The spirit of Christ is a spirit of sanctification the Apostle having told the Corinthians that they had been notorious sinners 1 Cor. 6.11 Rom. 1.4 saith further that they were washed and sanctified by the spirit of God Hence the holy spirit is called The spirit of holiness because he makes us holy who were in our selves corrupt and sinful If we have thiâ— spirit it inclines our hearts to the things above it mortifies our lusts it brings us nearer unto God the spirit therefore that is impure and encourageth men in sin and cries up carnal Liberty is certainly none of the spirit of Christ and by this one sign many carnal pretenders of our times may be justly convicted 5. The Spirit of Christ is a spirit of love God is love and he that dwelleth in love dwelleth in God 1 John 4.16 Gal. 5.22 and God in him as the spirit is love so it begets love in the hearts of his people The fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance All these graces are the fruits of the spirit but the first grace in the link is love by his spirit we are taught to love God not only for his benefits but in respect of his nature for his goodness mercy justice holiness and all other his saving attributes by his spirit we are taught to love any thing that hath but the stamp and image of God upon it but as touching brotherly love 1 Thes 4.2 ye need not that I write unto you for ye your selves are taught of God to love one another the most of the Heretical spirits of these times do hereby shew that they have not the Spirit their very religion lyeth in rayling at ministers and reproaching those that are not in their way this is far from the Spirit of love that is in God's Children certainly where there is malice hatred strife bitter-envyings raylings revilings for such kind of persons to lay claim to the Spirit of unity it is a piece of impudent vanity and a false suggestion from their own corrupt erring spirit or from the spirit of error himself who is an hater reviler and the accuser of the brethren 6. The Spirit of Christ is a leading Spirit Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God But what is this leading of the Spirit I Answer 1. It is a drawing of the soul Christ-ward Cant. 1.4 Draw me saith the Spouse and we will run after thee There must be a drawing of the soul in every duty to Jesus Christ I say to Jesus Christ for a man may be furnished with eminent gifts and with suitable assistance in the laying out of those gifts from the Spirit and yet he may be without the leadings of the spirit gifts exercised cannot suppress corruptions in a man 's own heart and hence they that used their gifts are called workers of iniquity Mat. 7.23 Jer. 30.21 gifts do not carry out the heart towards Christ but graces do I will cause him to draw near and he shall approach unto me for who is this that engaged his heart to approach unto me saith the Lord. 2. It is a giving liberty to the soul to walk in the wayes of Christ 2 Cor. 3.17 Where the spirit of the Lord is there is liberty I mean not a liberty to sin but to duty nor yet every liberty to duty for a man may exercise himself in the external part of all duties and yet be without the leadings of the spirit but I mean such a liberty as when a soul accounts it an high favour from the Lord if he will but use him in any services for himself when it finds more delectation in these than in any other wayes Psal 119.34 173 174. Rom. 7.22 Rom. 8.2 I have chosen the way of truth saith David and therein is my delight And I delight in the law of God after the inner man saith Paul for the law of the spirit of life in Jesus Christ hath made me free from the law of sin and death 3. It is a corroberating or strengthening of the soul against all those impediments that would hinder it in the wayes of Christ Isa 63.11 12 13 14. Israel is said to be led by the spirit of the Lord and how did he lead them but by dividing the waters before them and by keeping them that they should not stumble many times God's holy ones are beset with temptations they find their hearts full of deadness hardness unbelief and all manner of distempers now if at such a time the mountains have been made planes if at such a time corruptions have been born down and their hearts have been let out towards Christ certainly these are the leadings of the spirit Rom. 8.13 14. If ye through the spirit do mortifie the deeds of the body ye shall live for as many as are led by the Spirit of God are the Sons of God the particular for argues mortification to appertain unto the leadings of the spirit There is in the Saints a constant opposition between the works of the flesh and the works of the spirit Gal. 5.17 18. now when the works of the flesh are kept underneath and prevailed against then a soul enjoyeth the leadings of the spirit I know such oppositions are not in any but Saints carnal men would wonder that any should complain for want of strength unto duties why they can easily come up to them and be in the exercise of them but alas this arises either from Satans not molesting them in the performance of duty because they look not
continueth ever hath an unchangeable Priesthood and the work of his Priesthood is interpreted ver 25. To make intercession for ever The meaning of this is that God would not have him continue to be a Priest in title only or in respect onely of a service past and so to have only the honour of Priesthood perpetuated to him out of the remembrance of what he once had done But God would have him to enjoy as the renown of the old to a perpetual spring of honour by this new work of intercession and so to preserve the verdure of his glory ever fresh and green and the sum of the Apostles reasoning is this that seeing himself was to be for ever so his work of Priesthood should be for ever that so his honour might be preserved and continued for ever also 5. It is Christ's love to his Saints his heart is so inamoured with his Saints that therefore he intercedes for them for ever Love is as strong as death it is never weary of doing good for the party beloved now Christ's Saints are Christ's love My sister my love Cant. 5.2 Mal. 3.17 John 15.19 Isa 43.20 my dove the Saints in Christ's books are so many jewels And they shall be mine saith the Lord of hoasts in that day when I make up my jewels the Saints are Christ's only choyce the very flower of the Earth You have I chosen out of the world and ye are my people my chosen All the World is Christ's refuge and Kings are but morter to him onely the Saints are Christ's chosen they are they whom the Lord in his eternal councels hath set a part for himself But know saith the Psalmist that the Lord hath set apart him that is Godly psalm 4.3 The Saints are Christ's image i.e. the resemblance of Christ in all that which is his chief excellency I mean in his righteousness and holiness as if I would take the picture of a man I would not draw it to resemble his back-parts but as near as I could I would draw it to life the very face and countenance so are the Saints the very picture the image the draught of God in his top excellency The Saints are in covenant with Jesus Christ and therefore in nearer relation than any others hence it is that they are called the portion of God the treasure of God the peculiar people of God those that God and Christ satisfie themselves in those that God and Christ have set their hearts on the children of God the Father the very Spouse and bride of God the Son in some respect nearer than the Angels themselves for the Angels are not so married to Christ in a mystical union as God's people are now is it any wonder that those who are so very dear to Christ should be in the prayers of Christ if they were so much in his heart that sometimes be shed his blood for them will he not now intercede for O yes to this end he carries them on his breast or heart as near as near may be that they may be in a continual remembrace before the Lord for ever his very love compels him to this office to intercede for them 6. It is Christ's delight to intercede for his Saints before the world was Prov. 8.31 Psalm 40 7 8. His delights were with the sons of men and when the fulness of time came then said he Lo I come in the volume of the book it is written of me I delight to do thy Will O my God and what was that but to be with the sons of men he knew that was his Fathers pleasure and in respect of himself he had a delight to live with them and to dye for them and no sooner he entred into Heaven but there he delights to officiate still in behalf of the sons of men he carries their names on his heart there and though some of their persons be on earth and he in his bodily presence is in Heaven yet distance of place cannot deaden his delights in the remembrance of them he is ever minding his Father of his people in the neather world he tells him that they are his all in all upon the earth all his joy and all his delight and all his portion as men use to give portions to their children so God having but one Son by eternal generation he hath given the Elect unto him as his portion and hence he makes it his great business in Heaven to provide mansions for his portion to take up God's heart for his portion to beg favour and love for his portion Here 't is the joy of Christ in Heaven in going to his Father and telling him Why Father I have a small portion yet on earth and because they are on earth they are still sinning against thy Majesty but I have suffered and satisfied for their sins and hither am I come to mind Thee of it and contiunally to get out fresh pardons for new sins come look on my old satisfaction didst Thou not promise Isa 53.11 12. is it not in the Articles of agreement betwixt Thee and me that I should see of the travel of my soul and should be satisfied didst Thou not say that because I poured out my soul therefore Thou wouldst divide me a portion with the great and the spoyle with the strong O my Father now I make intercession for the transgressors give me out pardons for an hundred thousand millions of sins Thou hast said and sworn that Thou hast no pleasure in the death of sinners and it is my pleasure my joy my infinite delight to save sinners these are my seed my portion my redeemed ones and therefore let them be saved Thus Christ intercedes and his delight in his Saints as knowing it to be his Fathers mind draws him on to this intercession indeed this reason hangs upon that primary and first reason it is God's will that Christ should intercede as it is Christ's delight to do the will of his Father in Heaven I delight to do thy Will O my God 7. It is Christs compassion that causeth intercession Christ is such an high Priest Heb. 4.15 saith the Apostle as cannot but be touched with the feeling of our infirmities He was in all points tempted like as we are yet without sin When he was on earth he felt our infirmities frailties miseries and as a man that hath felt the Stone or Gout or Fever or especially that hath felt soul-troubles cannot but compassionate those that are in the like condition so Christ having had the experience of our outward and inward sufferings he cannot but compassionate us and hence it is his very compassion's moving that he intercedes to his Father in our behalf It is observed that the very office or work of the High-Priest was to sympathize with the people of God onely in the case of the death of his kindred he was not as others to sympathize or mourn but Jesus Christ goes beyond all
in reading pardons for his redeemed ones or in presenting petitions from them and pleading for them Surely he is still interceding every day it is his present work for our souls O desirable work 2. In this present transaction lies the application of all Christ's former actings whether of his habitual righteousness or of his active and passive obedience All those passages of Christ's incarnation conception circumcision birth life and death which more especially we look upon as the meritorious causes of our salvation had been nothing to us if they had not been applyed by Christ they were the means of impetration but Christ's intercession is the means of application Christ purchased salvation by those precedaneous acts but he possesseth us of our salvation by this perfective and consummate act of his intercession The order of this is laid down by the Apostle Heb. 5.8 9 10. in that first He learned obedience by the things which he suffered and then being made perfect he became the Author or applying cause of eternal salvation to all them that obey him being to this purpose called of God an High-Priest after the order of Melchizedeck Now is not this the desirable act above all other acts Alas what am I better for a Mine of Gold in such or such or such a field in which I have no propriety at all I am throughly convinc'd that Christ's merits are most precious merits but oh that they were mine Oh that Christ's intercessions would bring the salve and lay it to my sore Oh that I could hear that voice from Heaven My son I was incarnate for thee and conceived for thee and born for thee and circumcised for thee and I did the Law and suffered the penalty for thee and now I am interceding that thy very soul may have the benefit of all my doings and of all my sufferings Why if Christ's intercessions be the applying cause if it bring home to my soul all the former transactions of Christ saying All these are thine even thine oh how desirable must this intercession be 3. In this application lies that communion and fellowship which we have with the Father and the Son John 17.21 I pray for these that as thou Father art in me and I in thee that they also may be one in us Understand this soberly we cannot think that there should be that oneness in equalitie betwixt God and us as betwixt God and Christ no no but there is oneness in similitude and reallity even in this life by vertue of Christ's intercession we have oneness with God and Christ not onely in comforts but also in graces I pray you mark this when I speak of communion with God in this life I mean especially the communication of grace between God and the soul on God's part there 's a special influence of grace and favour to man and on man's part there is a special return of grace and honour to God Some trembling souls are apt to think that all communion with God and Christ consists only in the comforts of the holy spirit whereas Christians may as really and advantagiously have communion with God in secret conveyances of grace inward supports in a concealed acceptation of service in the hidden drawings of the soul God-ward as in the more open and comfortable manifestations of God unto the soul communion with God is a familiar friendship I speak it in an holy humble sence now do we not as usually go to a friend for councel and advice as for comfort and cheering in a friends bosom we intrust our sorrows as well as our joys Suppose a soul even spiritually overwhelmed and ready to break be taking it self unto God and venting it self before the Lord now if afterwards the soul hath no more case than by the bare lanching of the sore if God pours in no balm at all but only gives support shall we say that this soul in this case hath no communion with God O yes in God's secret visits of the soul and in the souls restless groping after God though nothing but darkness be apprehended yet that soul lives in the light of God's countenance the Sun shines though a cloud interposeth God smiles though the soul do not perceive it or certainly thou hast his strengthening-supporting presence if not his shining John 17.23 now this is the fruit of Christ's blessed intercession and this is the subject-matter of Christ's intercessions O my Father that these may be one in us I in them and thou in me I in them by the influence and power of my Spirit and thou in me by the fulness and power of the Godhead And is not this a most desirable thing 4. In this communion lyes the vision and fruition of Jesus Christ in glory grace brings to glory If communion here we shall have communion hereafter and this also is a part of Christ's prayer and intercession Father I will that they also whom thou hast given me may be with me where I am John 17.24 that they may behold my glory which thou hast given me Jesus cannot be in Heaven long without his Saints indeed it is impossible that Christ should be in Heaven and that pieces and bits of Christ-mystical should be in Hell or yet long on Earth Christ will draw in his Legs and Members on earth up nearer to the Head certainly Christ and you that are believers must be under one roof ere long Is not he gone before to prepare a place yea many mansions for you John 14.2 we think them happy on earth that have their many stately Halls and Palaces their summer and their winter-houses O Christians how happy will you be when you come to be Lords and Heirs of many stately Mansions in the streets of Heaven but what speak I of Mansions now I am naming Christ Mansions are nothing many Mansions are but little yea many Mansions in Christ's Fathers house are but created chips of happiness in comparison of that communion which by vertue of Christ's intercession we shall have with Christ It is the saying of an eminently learned holy Divine Sam. Rutherford I should refuse heaven saith he if Christ were not there take Christ away from Heaven and it 's but a poor dark heartless dwelling Heaven without Christ would look as the direful land of death And therefore after Christ had spoke of many Mansions and of a place that he would prepare for his Saints he adds further to increase their joy John 14.3 I will come again saith he and receive you unto my self that where I am there ye may be also Mansions are but as places of bryers and thornes without Jesus Christ and therefore I would have Heaven for Christ and not have Christ for Heaven O this communion with Christ is above all desirable and this is the subject-matter of Christ's prayer Father I would have the Saints to be with me where I am that they may behold my glory Why this is the
love was manifested the seed then blossomed and the birth came out in an high expression of love the man-child the love of Christ was born Tit. 3.4 and saw the light After that saith the Apostle the kindness and love of God our Saviour towards man appeared I shall not need sure to instance in succeeding passages so far as we have gone we have clearly seen Christ's life was a perfect mirror of his love as there is no beam in the Sun in which there is no light so there was no act in the life of Christ but to a spiritual eye it shines with the light of love But above all O the love of Christ in his death ask a Malefactor if the Princes Son should go to his Father and say Father I confess this wretch hath deserved to dye but I see a willingness in thee that he should live only I perceive it sticks with thy justice why for that Father here I am and to satisfy thy justice I will dye my self only let this poor wretch live to the glory of thine and my free grace Ask I say the Malefactor what kind of love were this Surely Christ dyed for our sins and Christ rose again for our justification and he ascended and sate down at God's right hand and sent down his holy Spirit and all for us there was not one passage in all these transactions but held forth the breakings and breathings out of a strong fire of love 4. At this time there is a coal of burning love in the breast of Christ this fire was indeed from everlasting but the flames are as hot this day as ever now it is that Christ loves and lives And wherefore lives but only to love us and to intercede for us Christ makes our salvation his constant calling he is ever at his work Yesterday and to day and for ever there is not one hour in the day nor one day in a year nor one year in an age wherein Christ is not busie with his Father in this heavenly imployment of interceding for us He loved us before he died for us his love being the cause why he died for us and he loves us still in that now he intercedes for us it is as much as to say Christ hath loved us and he repents not of his love love made him dye for us and if it were to do again he would dye over again yea if our sins had so required that for every elect person Christ must have dyed a several death Love love would have put him willingly upon all these deaths O the loves of Christ towards our poor souls If I might but stay and take some turns in this large Field of love How many thousands of particulars might I draw out of Scripture expressing Christ's love to us in this respect though he be in Heaven yet by vertue of his intercession he bears us in his hands yea he leads us by the hand and arms too I taught Ephraim to go taking them by their arms but they knew not that I healed them he dandles us on his knees Isa 40 11. Hos 11.3 Deut. 32.11 12. he bears us on his wings As an Eagle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them and beareth them on her wings so the Lord alone doth lead us he carries us on his shoulders as the man found his sheep and laid it on his shoulders rejoycing Nay I must yet come nearer Luke 15.5 for Christ by his intercession sets us nearer yet His left hand is under us Cant. 2.6 and his right hand doth imbrace us he wears us in Heaven as a bracelet about his arms which made the Spouse cry out O set me as a seal upon thine arm Cant. 8.6 he stamps and prints us on the palms of his hands Behold I have graven thee on the palms of my hands Isa 49.16 as if our names were written in letters of blood upon Christ's flesh he sets us as a seal upon his heart that is the expression of the Spouse too O set me as a seal upon thine heart Nay Cant. 8.6 so precious are the Saints to Jesus Christ that they lodge in Heaven in his bowels and in his heart for they dwell in Christ Hereby we know that we dwell in him 1 John 4.13 1 John 4.16 and they dwell in God and dwell in love For God is love and he that dwelleth in love dwelleth in God I know not what more to say you know the manner of the high Priests was to carry the names of the children of Israel into the Holy of Holies on their shoulders and on their breasts but was it ever heard that any high Priest besides the great high Priest of our profession should carry the names of thousands and millions on his shoulders and on his arms and on his hands and on his wings and on his bosom and on his heart nay in his heart and in his bowels as a memorial before the Lord O unmatchable love Methinks this love of Christ should now change my soul into a Globe or Mass of Divine love towards Christ as it were by the Spirit of the Lord. Methinks a sight of Christ in his presenting himself and his sacrifice to his Father for me should so enamour my soul as that I should delight in no other sight but this then is a Christian sweetly exercised when as the golden Ball of Divine Love is tossed to and again betwixt Christ's bosom and his and in this respect it is a wonder that before this I am not sickned and overcome with love and ready to cry out with the Spouse O stay me with flaggons Cant. 2.5 and comfort me with apples for I am sick of love O I am wounded with the arrows of love so as neither grave nor death nor hell neither Angels nor principalities nor powers nor things present nor things to come can ever lick these wounds or enbalm or bind them up O my Christ my Lord my Jesus What should I do but yield over my self as a Spouse under the power of her husband what should I do but lose my self in such a deep Ocean of loves stronger than wine hotter than coals of Juniper which hath a most vehement flame 2. Another motive of our love to Christ it is our propriety in Christ 1 Cor. 6.19 Ye are not your own said the Apostle of us and he is not his own may we say of Christ If any ask how may this be I answer That the soul in loving Christ is not her own and in regard of loving Christ is not his own every one makes over it self to another and propriety or interest to it self on both sides ceaseth My Beloved is mine and I am his Cant. 2.16 saith the Spouse not as if Christ should leave off to be his own or to be a free God when he becometh ours no no but he so demeans himself in respect
of his loves as if he were not his own he putteth on such relations and assumes such offices of engagement as if he were all for us and nothing for himself thus he is called a Saviour a Redeemer a King a Priest a Prophet a Friend a Guide an Head an Husband a Leader Ransomer Intercessor and what not of this nature O my soul come hither and put thy little candle to this mighty flame if thou hadst ten hearts or as many hearts in one as there are elected Men and Angels in Heaven and Earth all these would be too little for Jesus Christ only go as far as thou canst and love him with that heart thou hast yea love him with all thy heart and all thy soul and all thy might and as Christ in loving thee is not his own so let thy soul in loving Christ be not her own Come love thy Christ and not thy self possess thy Christ and not thy self enjoy thy Christ and not thy self live in thy Christ not in thy self solace thy self in Jesus Christ not in thy self say with the Apostle Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me Certainly if ever thou comest to love Christ truly thou canst not but deny thy self and all created lovers This love will screw up thy soul so high above the world and above thy flesh and above thy self and above all other lovers that nothing on this side Christ whether in heaven or on earth will come in competition with him Suppose a man in the top of a Castle higher than the third Region of the Air or near the Sphere of the Moon should look down to the fairest and sweetest Meadows or to a Garden rich with Roses and Flowers of all sweet colours and delicious smells certainly he should not see or feel any sweetness pleasantness colour smell because he is so far above them so the soul filled with the love of Christ is so high above all created lovers that their loveliness cannot reach or ascend to the high and large capacity of a spiritual soul O for a soul filled up with all the fulness of God! O for a soul stretched out to its widest capacity and circumference for the entertainment of God! Eph. 3.18 19. O my soul that thou wert but able to comprehend with all the Saints what is the breadth and length and depth and height and to know the love of Christ that passeth knowledge Surely if Christ be mine if his death be mine his resurrection mine his ascension mine his session mine his intercession mine How should I but love him with a singular love farewel world and worldly glory if Christ come in room it is time for you to vanish I shall little care for a Candle when the Sun shines fair and bright upon my head What is my name written on the heart of Christ doth he wear me as a Favour and Love-token about his arms and neck is he at every turn presenting me and my duties to his heavenly Father Cant. 4.9 O thou hast ravished my heart my King my Jesus thou hast ravished my heart with one of thine eyes and with one chain of thy neck Suppose O my soul thou hadst been with Christ when he washed his Disciples feet and that he should have come and have washed thy feet Would not thy heart have glowed with love to Jesus Christ why Christ is now in glory and now he takes thy filthy soul and dirty duties and washes as it were the feet of all that he may present them to his Father thou canst not shed a tear but he washes it over again in his precious blood and perfumes it with his glorious intercessions Oh what cause hast thou to love Jesus Christ Oh you that never loved Christ come love him now and you that have loved Christ a little O love him more Above all let me O my soul charge upon thee this duty of love O go away warmed with the love of Christ and with a love to Christ SECT VII Of joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on this work of our salvation in his intercession Surely this is glad tydings of great joy when wicked Haman procured letters from King Ahasuerus for the destruction of all Jews then Esther the Queen makes request to the King that her people might be saved and Haman's letters revoked Esther 5.3 8.15 16 17. And the King said to her What wilt thou Queen Esther and what is thy request and it shall be given thee O the joy of Jews at this happy tidings Then the City of Shushan rejoyced and was glad then the Jews had light and gladness and joy and honour in every province and in every City whithersoever the Kings Commandment and his Decree came the Jews had joy and gladness a feast and a good day Is not this our very case was there not a Law against us an hand-writing of Ordinances a sentence of a double death of body and soul had not Satan as wicked Haman accused us and sought by all means our condemnation but yet behold not only an earthly Esther but Jesus the Son of God was willing for our sakes to come down from Heaven and he it was that took away the hand-writing of Ordinances and cancelled it upon the Cross that ascended into Heaven and there makes requests for us and he it is in whom his Father is well pleased never comes he to his Father but he obtains the grace of the golden Scepter no sooner he cryes I will that these poor souls may be eternally saved but his Father answers Amen Be it so be it O my Son even as thou pleasest O that we could joy at this O that we could imitate the Jews O that light and gladness and joy and honour would possess our souls if at Christ's birth was such and so much joy because a Saviour was proclaimed Is not our joy to be heightened when salvation is effected if the first act of Christ's mediation was so joyous shall not the last act of his mediation be much more joyous But I hear many objections which keep back joy they are as bars and hindrances at the doors of many heavy hearts that joy cannot enter in I shall instance in some O I am much opposed here in this world sayes one men are as wolves and devils Psal 22.16 Dogs have compassed me the assembly of the wicked have enclosed me they have no bowels they persecute reproach revile so that I am killed all the day long And what then what matters oppositions of men so long as Christ doth intercede for thee in Heaven O remember Christ's bowels it may be he suffers men to be merciless on earth that thou mayst look up and behold how merciful he is who sits above and tell me hast thou no experience of this truth doth not relief strangely come in now and than why write upon
so he shall descend with the voice of the Archangel or he shall scend his Angels with a great sound Matth 24.3 That there are seven principal Angels Master Mede affirms and that there is one which yet eminently is called the Archangel some others affirm as among Devils there is one chief Devil Mat. 25.41 called the Prince of Devils and therefore the fire is said to be prepared for the Devil and his Angels so from this Text of 1 Thess 4.16 and of Dan. 10.13 and of Jude v. 9. Some probably conclude that the good Angels have a Prince even Michael whom Jude calls the Archangel But of this no more the Lord keep me from intruding into those things which I have not seen Collos 2.18 The day it self will discover it and so I leave it as having said enough to satisfie the sober minded For the second what is this voice of the Archangel I conceive that thereby we are to understand thunder here is as we have said a manifest allusion to the proceedings at the giving of the Law now the voice there mentioned besides the voice of God Exod. 19.16 20.18 Heb. 2.2 and the voice of a trumpet is the voice of Thunder And it came to pass on the third day in the morning there were thunders In this sense some expound these words of the Apostle where the Law is said to be spoken by Angels because the Angels did raise up those extraordinary thunders which happily were the matters of the articulate voice in which the Lord spake to Israel or if the Law was spoken by Christ as I have delivered my opinion elsewhere he being the Angel of the Covenant Book 3. ch 1. Sect. 4. Mal. 3 1 And the Angel of his presence Isa 63.9 Yet this hinders not but that created Angels might speak the Law too if not in respect of the articulate voyce yet in respect of the voyce of thunders which attended on it thus thunder is often called the voyce of God and the voyce of his excellency Job 37.4 5. Psalm 29.3 4 5 6 7 8 9. 3. The Lord shall descend with the trumpet of God Such a voyce was used also at the giving of the Law Exod. 19.16 and Exod. 20.18 and so it will be now when men are called to account for the keeping or breaking of it For the understanding of this our last translation tells us Mat. 24.31 that Christ shall send his Angels with the great sound of a trumpet but in four Greek copies as Beza confesseth as also in the Hebrew Gospel of Matthew and in the Vulgar and in the margent of our last translation it is read that Christ shall send his Angels with a trumpet and a great voyce And so the latter words are exegetical q. d. with a trumpet that is with a great voyce like the voice of a trumpet so that this reading very provably proves that the last trumpet is to be taken metaphorically For the more full confirmation whereof I argue thus when any thing is ascribed to the Angels which is not suitable to their spiritual nature and which they have no need of for the work they are about is it to be taken metaphorically unless the context or some other Scripture force us to a proper acceptation but a material trumpet of Silver Brass or the like metal is not suitable to the spiritual nature of the Angels neither have they need of such a trumpet for producing a great sound in the Air it is evident that without a trumpet they can make a great sound like the noise of a trumpet and there is nothing at all in the Scriptures that will force us or probably lead us to a proper acceptation of the word add yet to what hath been said that sometimes a great voice is set out by the similitude of a Trumpet I heard behind me a great voice as of a trumpet Rev. 1.10 and the first voyce which I heard was as it were of a trumpet Rev. 4.1 But why is this sound as of a trumpet called the trumpet of God I answer for the greatness of it for its usual in the Hebrew Language for the setting forth of greatness excellency or superlativeness of a thing to add the Name of God to the word whereby the thing is signified as Gen. 23.6 A Prince of God i.e. a Mighty Prince Gen. 30.8 With the wrestlings of God i.e. with great wrestlings Psal 36.6 Mountains of God i.e. Great mountains Psal 80.10 Cedars of God i.e. very high Cedars So here the trump of God i.e. A very great sound like the sound of a trumpet It is said in the Law there were thunders and lightnings Exod. 19.16 and a thick cloud upon the mount and the voyce of the trumpet exceeding loud so that all the people that was in the camp trembled and if there was trembling at the giving of the Law oh what trembling will be at the general Assize when sinners shall be condemned for breaking of it 3. No sooner the shout made but the Saints arise it is true the Saints that are alive need no resurrection but upon them will this trumpet have its effect Somthing like death shall ceaze upon them and they shall be changed The order of this is given in by the Apostle from the Lord This we say unto you by the Word of our Lord 1 Thes 4.15.16 17. that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep for the Lord himself shall descend from Heaven with a shout with the voyce of the Archangel and with the Trump of God and the dead in Christ shall rise first then we which are alive and remain shall be caught up together with them into the clouds The first that shall be called are the Saints that sleep and then the Saints that are alive shall be immediatly changed Oh what a day will this be what a strange sight to see all the dead ever since the beginning of the World rise out of their graves for the wicked I believe they shall rise like Toads from their holes in a black swarthy ugly colour A question is amongst the Schools whether Reprobates shall rise again with all their deformities which they had in this life as some of them being blind halt lame maimed deaf dum c. Whether now they shall rise in the self-same condition for my part I conceive that whereas God the author of nature will at that day restore humane nature that therefore there shall be no defects of natural parts certainly nothing shall be wanting in the damned which may impede the sense of torment in any part now a defect of any member would hinder these universal torments that must ceaze on every part of the bodies of the damned in Hell their bodies therefore shall be whole onely the bodies of such shall be foul ugly heavy lumpish bodies as opposed to the glorious qualities of the bodies of
the heads of the Saints Henceforth there is laid up for me a Crown of righteousness 1 Tim. 4.8 which the Lord the righteous Judge shall give me at that day and not for me onely but unto them also that love his appearing 4. Inherit the Kingdom prepared for you as Tophet was prepared of old so was this Kingdom prepared of old it was the first creature that ever God made In the beginning God created heaven Gen. 1.1 his first work was to make Heaven for himself and his Saints to dwell in he prepared it for them and then he prepared them for it but why for them were not the Angels the first creatures that possessed it nay were they not created in it or together with it yes but yet the Angels are not properly the heirs sons members spouse of God and Christ as the Saints are the Angels are but ministring spirits and the servants of the Bride-groom but the Saints are the Bride her self heirs and co-heirs with Christ 5. Prepared for you from the foundation of the world This was the great design of God and Christ from all eternity before the foundations of the world and at the first stone laid and ever since they have been carrying on this mighty work it is not a business of yesterday onely No no the eternal thoughts of God have been upon it Ephes 1.4 He hath chosen us in him before the foundation of the world Oh what thoughts are in Saints when this sentence is propounded Oh what joy enters into them now they are to enter into their Masters joy methinks if it were possible that tears could be in a glorified estate the Saints should not see Christ reach out a Crown to set it on their heads but they should weep and hold away their heads but Christ will have it so This honour have all the Saints praise ye the Lord. SECT VI. Of Christ and the Saints judging the rest of the World 6. FOR Christ and his Saints judging the world no sooner shall the Saints be sentenced Justified Acquitted Anointed Crowned but presently they must be enthronized and sit with Jesus Christ to judge the world In the unfolding of this we may observe these particulars 1. As Christ is on a Throne so now must the Elect be set on Thrones Rev. 3.21 To him that overcometh will I grant to sit with me in my Throne Thrones are for Kings and Judges and in that Christ hath now lifted up his Saints to this condition he will have them sit with him as so many Judges and as so many Kings or if it be more honour to have Thrones by themselves than to sit with Christ in his Throne John in his vision saw many Thrones And I saw Thrones and they sat upon them Rev. 20.4 and judgment was given unto them And Christ himself told his Apostles 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 also shall sit upon twelve Thrones Mat. 19.28 judging the twelve Tribes of Israel Hence some argue that amongst all the Saints the Apostles shall have their Thrones seated next to Christ howsoever the rest shall not be deprived of their Thrones for not onely twelve Thrones but twelve and twelve are set about the Throne of Christ And round about the Throne were four and twenty Thrones or seats and upon the Throne I saw four and twenty Elders sitting cloathed with white rayment Rev. 4.4 and they had on their heads crowns of Gold Onely four and twenty Thrones and four and twenty Elders are numbred but thereby is represented the whole Church of Christ It is plain enough that all the Saints shall appear plainly in the glory of Christ's Kingdom having Thrones with him in the Air during the time of his judgment 2. The goats on the left hand shall then be called to receive their doom No sooner the Saints enthronized but then shall Christ say Ye blessed Angels bring hither all those mine enemies who have said I shall not rule over them that I may bruise them with my Iron mace and break them in pieces like a Potters vessel O the fear and trembling that will now seize on reprobates do but see the case of prisoners when the Judge speaks that word Come Jaylors bring hither those prisoners to the bar But alas what comparison can we make to suite with the condition of these reprobates now shall their hearts fail them for fear now shall they seek death oh how gladly would they die again but shall not find it now shall they cry to rocks and mountains Fall on us Rev. 6.16 and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb. As a prisoner in a desperate case had rather remain in his fordid stinking dungeon than coming into the open air for execution so the reprobates newly raised from the earth would fain return again into the earth glad to remain though not on the face of it with pleasure yet in the bowels of it with rottenness and solitude like malefactors pressing to death they cry out for more weight Hills cover us mountains fall upon us yet more weight more rocks more mountains hide us press us cover us dispatch us But all in vain the command is out Angels and Devils will force them to the bar for the Lord hath spoken it Those mine enemies which would not that I should reign over them Luke 19.27 bring them hither 3. They shall look on Christ and his Saints now sitting on their Thrones As prisoners that stand at the bar in the face of the Judge so must these reprobates look the Judge and all his Assessors in the very face 1. For the judge they shall look on him Behold he cometh with clouds and every eye shall see him and they also which pierced him We heard before that no sooner Christ in the clouds but they saw him then as the prisoners that see the Judge riding to his Judgment-seat Oh but now they shall see him in the Judgment-seat ready with sparkling eyes and thundring voice to speak their sentence Prisoners at the bar must not turn their backs on the Judge when he begins their sentence no more must reprobates In Majestate visuri sunt in humilitate videre noluerunt ut tanto distrinctius virtutem sentiant quanto contemptius infirmitatem deriserunt They must see him in Majesty whom they would not deigne to look upon in humility that by so much more they may feel his power by how much more they derided his weakness Oh the difference betwixt Christ's first coming in the flesh and in his second coming in the clouds then he came in poverty now in Majesty then in humility now in Glory then with poor-Shepherds now with mighty Angels then the contempt of Nations now the terror of the World then crowned with
swallowed up all my natural affections that I cannot but laugh at thy calamity and joy in thy damnation I gave thee a body and God himself gave thee a Soul but now let the Devils have both and torment them in Hell be gone I shall never see thee again Or if the Child be the Saint and the Parent the Reprobate then shall the Child say O unworthy Parent unworthy of everlasting life I had my natural being from thee but my Spiritual being was from the Lord if I had followed thy steps I had been everlastingly damned did I not know thy ignorance thy unbelief thy worldliness thy covetousness thy pride thy malice thy lust thy lukewarmness thy impatiency thy discontentment thy vain-glory thy self-love didst not thou often check me for my forwardness and zeal and holiness in Religion didst not thou ask me what art thou wiser than the rest of the neighbour-hood are there not many gray hairs amongst us whose wisdom and experience thou hast not yet attained and canst not thou walk on soberly towards heaven and either do as the most or keep pace with the wisest what have any of the Rulers or of the Pharisees believed on Christ oh I shall ever remember to the praise and glory of Christ what discouragements I had and yet how the Lord pluckt me as a fire-brand out of the fire and now hath the Lord set me on the Throne to judge thee according to thy demerits and therefore I joyn with him who is the Father of Spirits against the Father of my flesh depart go to the Gods whom thou hast served and see if they will help thee in the day of thy calamity 3. Betwixt Husband and Wife now if the Husband be the Saint and the Wife the Reprobate then shall the Husband say Thou art she whom I knew in the flesh whom I dearly affected with my heart and soul whom I nourished and cherished as my own body thou art she that was the Wife of my bosom as near and dear to me as my heart in my bosom thou wast my companion my yoke-fellow and my very delight but oh I could never rule thee lead thee guide thee in the way of life in the path that is called holy many a time have I wooed sued and sought to gain thy soul to that blessed Bridegroom the Lord Jesus Christ many a time have I prayed with thee and for thee many a time have I stirred thee up to hear the Word to waite upon God in the use of all means publick and private and instead of imbraces or yieldings to these blessed motions Prov. 19.13.27.15 I have met with contentions and jars as a continual dropping in a very rainy day but death hath dissolved that knot so that now I am no more thy Husband this is the day of separation and I shall no more consort with thee at the Resurrection there is no use of Marriage but now I am to live as an Angel in Heaven and because thou wouldst not draw with me in Christ's yoke now therefore adue for ever and ever we shall never more lye in one bed Mark 12.29 or sit at one board or walk in one Field or grind at one mill thou hast lost me and thou hast lost Jesus Christ two husbands in one day go now and take thy choice in Hell thou art free from us but thou shalt be bound there with indissoluble bonds to the Devill and his Angels Or if the Wife be the Saint and the Husband the Reprobate then shall the Wife say Thou art he who I looked upon as my second-self my head my governour my helper my husband for whom I was willing to forsake my native home Fathers house dear Relations of Father Mother Brother Sister and many comforts in that kind and I expected to have found new matter and a continued influence of comfort and delight in a marriage-state but oh the vexations of Spirit hadst thou not almost drawn me away from Jesus Christ was I not forced through many provocations sometimes to break out and say Surely a bloody husband art thou to me many a time I cryed out Exod. 4.25 O my Husband when wilt thou set up the rich and royal trade of grace in thy Family when wilt thou exercise prayer reading catechizing conference days of humiliation and other houshold holy duties oh for doing something to assure our souls of meeting together hereafter in heaven But alas it would not be and now see the effect here I stand like a Queen deck't and adorn'd with cloth of Gold with rayment of needle-work with the white robe of Christ's righteousness so that the King of Heaven greatly desires my beauty and my soul is this day marryed to Christ I acknowledge him and no other Husband in the world and for thee who refused to joyn with me in the worship of God now God hath refused thee fare well or fare ill for ever 4. Betwixt Minister and some of his people at least if the people be as so many Saints and the Minister the Reprobate then shall the people say O thou art the man that undertookest that high and mighty calling of feeding souls with the Word of life but now are thy sins written in thy fore-head for either thou run'st before thou wast sent or being sent thou hast been exceeding negligent in the gift that was in thee Didst not thou prophesie in Baal and cause God's people to erre didst thou not studiously and mainly seek for the Fleece not regarding respectively the Flock didst not thou strengthen the hands of evil-doers in Preaching peace peace to wicked men wa st thou not prophane and wicked and loose in thy life and by that means ledst many thousands to hell O thou bloody Butcher of Souls hadst thou been faithful in thy Ministry well might those damned Companions about thee have escaped the flames but they are doomed to death and now thou mayest hear their cries and grievous groans and complaints against thee this was the man set over us to give us the bread of Life but oh Christ did he not fail us did he not feed us with unprofitable matter fables conceits airy sentences rather than any thing tending to godly edifying which is in faith did not our tongues and the tongues of our Children stick to the roof of our mouths in calling and crying for bread for the bread of life and he would not pity us we gave him the tenths which thou appointed but he gave not us thy truth which thou didst command him why Lord Christ thou Judge of all the world didst not thou bid him feed feed feed didst thou not bid him feed the flock committed to his charge didst not bid him preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and notwithstanding all thy commands did he not miserably starve us instead of feeding us unto salvation hath he not starved many thousands of us to our
respect 4. LET us hope in Jesus as carrying on the great work of our salvation for us in his second coming Hope is of good things to come hope is an act of the will extending it self towards that which it loves as future onely the future good as it is the object of hope is difficult to obtain and therein it differs from desire for desire looks at future good without any apprehension of difficulty but hope respects the future good as it is gotten with difficulty Lazy hopes that will not be in use of means though difficult are not true hopes we see many desirable things set before us of which we may say Oh that we had our part and portion of them but shall we go on and search and find out the truth whether we have any part or portion in them or whether we have any hopes of any such thing oh this is worthy our pains come then let us yet make a further progress let us not only desire that it may be thus and so but let us say on some sure and certain grounds we hope it is thus and so we hope Christ will come again John 14.3 and receive us to himself that where he is there we may be also Heb. 9.12 Indeed there is the Christians stay and comfort such an hope is a sure Anchor that will hold the ship in a storm onely because our souls lie upon it we had need to look to it that our hopes be true the worst can say They hope to be saved as well as the best but I fear the hopes of many will be lamentably frustrated Our Saviour brings in many pleading with confidence at the last day for life who shall be rejected with miserable disappointment Many shall say to me at that day Lord Lord c. and I will confess unto them I never knew them depart from me Now to clear this point that our hopes are of the right stamp and not counterfeit hopes I shall lay down some signs whereby we may know that Christ's coming is for us and for our good and for the grace that is to be given us at the revelation of Jesus Christ 1 Pet. 1.3 4. 1. If we are born again then will his glorious coming be to glorifie us Blessed be the God and Father of Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope to an inheritance incorruptible Whoever hath the true hope of Heaven John 3.3 he is one that is begotten again so our Saviour Except a man be born again he cannot see the Kingdom of God Many things may be done as Herod heard John the Baptist and did many things but except a man be born again those many things are in God's account as nothing When Peter had told Christ that he and his fellow-disciples had forsaken all Math. 19.28 and followed him Then Jesus said 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 q. d. Peter you have forsaken all and followed me but know that bare forsaking is not enough but you who have felt the Work of God regenerating your souls upon which ye have followed me ye shall sit upon twelve Thrones In those who are alive at the last day there will be a change and this change will be to them instead of death 1 Cor. 15.51 Behold I shew you a mystery we shall not all sleep but we shall all be changed Certainly in those who at the last day shall sit on Thrones with Christ there must be a change likewise in this life i.e. a new spirit and a new life must be put into them Oh what a change is this suppose a rational soul were put into a beast what a change would be in that Creature suppose an angelical nature were put upon us what a change would there be in us oh but what a change is this when a man is born again of water and of the spirit I must tell you that the highest degree of glory in Heaven is not so different from the lowest degree of grace here as the lowest degree of grace here is different from the highest excellency of nature here because the difference betwixt the highest degree of the glory of Heaven and the lowest degree of grace is only gradual but the difference that is betwixt the lowest degree of grace and the highest excellency of nature is a specifical difference Oh there 's a mighty work of God in preparing souls for glory by grace and this change must they have that must sit on Thrones Come then you that hope for glory try your selves by this is there a change in your hearts words and lives is there a mighty work of grace upon your spirits are you experienc'd in the great mystery of regeneration why here 's your evidence that your hopes are sound and that you shall sit upon Thrones to judge the world Heb. 9.28 2. If we long for his coming then will he come to satisfie our longings Blessed are they that hunger and thirst for they shall be satisfied how satisfied but in being saved Christ was offered to bear the sins of many and unto them that look for him shall he appear the second time without sin to salvation unto them that look for him or long for him shall he appear the second time unto salvation it is very observable how this looking for Christ is in Scripture a frequent description of a true believer in Christ Who are true sincere and sound Christians but such as live in a perpetual desire and hope of Christs blessed coming 2 Pet. 3.12 they are ever looking for and hasting unto the coming of the day of God Here are two signs in one verse looking for and hasting unto true believers are not only in a posture looking for the coming of Jesus Christ but also as it were going forth to meet Jesus Christ with burning Lamps Luther could say Mat. 6.10 That he was no true Christian neither could he truly recite the Lord's prayer that with all his heart desired not this day of the coming of Christ. It is true that whether we will or no that day will come but in the Lord's prayer Christ hath taught us to pray that God would accelerate and hasten the day of his glorious coming thy Kingdom come i.e. the Kingdom of glory at the Judgment as well as the Kingdom of grace in the Church It is true that the day of the Lord is a terrible day the Heavens and Earth and Sea and Air shall be all on a bone-fire and burn to nothing nevertheless we according to his promise look for new Heavens and a new Earth we that have laid hold upon God and laid hold on him by the right handle according to his promises we look for
in a peculiar and eminent manner the day of redemption And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Eph. 4.30 1 John 3.2 3. They must be adopted It is true they are adopted in this life We are now the Sons of God saith the Apostle yet it doth not appear what we shall be the glory which Christ will put upon us at the last day is so far transcendent and superlative to what now we are that we know not what we shall be sons and more than sons and therefore the Apostle calls the last day Rom. 8.23 the day of adoption 4. They must be justified I know they were justified by Faith before and this justification was evidenced to some of their consciences but now shall they be justified fully by the lively voice of the Judge himself now shall their justification be solemnly and publickly declared to all the world The Syriack word to justifie is also to conquer because when a man is justified he overcomes all those bills and indictments which were brought in against him now this is manifestly done in the day of judgment when Christ shall before Men and Angels acquit and absolve his people oh what a glorious conquest will that be over Sin Death and Hell when the judge of the whole World shall pronounce them free from all Sin and from all those miserable effects of Sin Death Hell and Dominion 5. They must inherit the Kingdom prepared for them so is the sentence at that day Come ye Blessed Mat. 25.34 inherit the Kingdom Not only are they freed from Hell but they must inherit Heaven Now herein is an high step of salvation and a great part of the design of Christ's coming to bring his Saints into Heaven he went thither before to prepare it for them and now he comes again to give them the possession of it come enter into heaven Heaven what is Heaven surely it is not one single Palace but a City a Metropolis a Mother-City the first City of God's creation When the Angel carried John in the spirit to a great and high Mountain Rev. 21.10 11. he shewed him the great City the holy Jerusalem descending out of heaven from God having the glory of God But a City is too little Luke 12.32 therefore it s more it s a Kingdom Fear not little Flock it s your Fathers good pleasure to give you the Kingdom and at this last day he bids his Saints to inherit the Kingdom Luke 20.34 35 36. Or if a Kingdom be too little it is called a World the Children of this world marry and are given in marriage but they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they dye any more There 's another world besides this and for eminency it is called the world to come O the bredth and largeness of that world as the greater circle must contain the less Heb. 6.5 so doth that world contain this alas all our dwellings here are but as caves under the earth and holes of poor clay in comparison In the bosome of that Heaven is many a dwelling place John 14.2 In my Fathers house are many mansions there lodges many thousand of glorious Kings O what fair fields and mountains of roses and spices are there surely gardens of length and bredth above millions of miles are nothing in comparison O the Vines the Lillies the Roses the precious Trees that grow in Immanuel's land an hundred harvests in one year are nothing there The lowest stones in every mansion there are precious stones Rev. 21.18 the very building of the wall about it is Jasper and the City is pure gold like unto clear glass O glorious inheritance Tell me Christians in what City on Earth do men walk upon gold or dwell within the walls of Gold though none such here yet under the feet of the inhabitants of Heaven there is Gold All the streets and fields of that City Kingdom World Rev. 21.21 are pure gold as it were transparent glass But alas what speak I of Gold or Glass all these are but shadows indeed and in truth there is nothing so low as Gold or precious Stones there is nothing so base in this high and glorious Kingdom as Gardens Trees or Roses comparisons are but created shadows that come not up to express the glory of the thing I shall therefore leave to speak this because unspeakable 6. They must live with Christ in heaven they must see and enjoy Christ there to all eternity This is a main end of Christs coming I will come again John 14.3 John 17.24 and receive you unto my self that where I am there ye may be also And Father I will that those whom thou hast given me be with me where I am that they may behold the glory which thou hast given me O let faith eye this above all the former what will my Saviour come again and shall I see his face Oh what a pleasant sight will this same be if Heaven if the inheritance be such a wonder to the beholders what a beauty is that which is in the samplar oh what an happiness to stand besides that dainty precious Prince in Heaven to see the King on his Throne to see the Lamb the fair Tree of life the flowre of Angels the spotless Rose that Crown the Garland the joy of Heaven the wonder of wonders for eternity oh what a life to see the precious Tree of life to see a multitude without quantity of the Apples of glory to see love it self and to be warmed with the heat of immediate love that comes out from the precious heart and bowels of Jesus Christ Oh what a dearness to see all relations meet in one to see the Saviour the good Shepheard the Redeemer the great Bishop of our souls the Angel of the Covenant the Head of the body of the Church the King of ages the Prince of peace the Creator of the ends of the Earth the Song of Angels and glorified Saints Not only must they see Christ but they shall enjoy him whom they see they fly with doves-wings of beauty after the Lamb and in flying after him they lay hold upon him and they will not leave him they can never have enough of the chaste fruition of the glorious Prince Immanuel and they never want his in-most presence to the full they suck the honey and the hony-comb they drink of the floods of eternal consolations and fill all empty desires and as if the souls of Saints were without bottom a fresh they suck again to all eternity Now 〈◊〉 is salvation indeed the soul that attains this full enjoyment is saved to the uttermost 3. In respect of Christ himself that he may be glorified Now in two things more especially will he be glorified at that day 1. In his justice 2.
wayes by the antient writers and I refer you to them For the second why Christ retained these wounds and prints many reasons are rendred though I shall not close with all 1. Some think those skars or prints were as the trophies of his victory nothing is more delightfull to a lover than to bear about the wounds undergone for his beloved and nothing is more honourable for a Souldier than to shew his wounds undergone for his countries good what are they but as so many arguments of his valour and trophies of his victory this was Bedes sense Christ reserved his skars Beda in Luc. not from any impotency of curing them but to set out the glory and triumph of his victory over death and hell 2. Others think those skars or prints were for the setting out of Christs splendor and beauty as in cut or pinck garments the inward silks do appear more splended so in Christ's wounds there appears inwardly far more beauty Aquinas affirms that in the very place of the wounds there is a certain special comeliness in Christ And Augustine thinks Thom. 3. part q 53. a cert Aug. 22. de civit Dei that the very martyrs may retain some skarrs of their wounds in glory because there is no deformity but dignity in them and besides a certain beauty may shine in their bodies answerable to their vertues wherein they excelled 3. Others think that Christ retains those skars that he might by them interceed for us upon these very words we have an advocate with the Father Jesus Christ the righteous 1 John 2.2 they comment thus that God is appeased by Christ Thom. in 1. representing to him the prints and skars of his humane nature Christ's wounds are as so many open mouths Jona l. 2. which cry at the tribunal of his Father for mercy as Abels blood cryed for revenge 4 Others think that Christ retains those skars that thereby in the day of judgment he might confound the Jews and all the wicked in the world It is Augustine's judgment that as Christ shewed Thomas his hands and side because otherwise he would not believe so at the last day will he shew those wounds to all his enemies saying Come behold the man whom ye have crucified come see the prints of the nayls and the print of the spear Aug. l. 2. de symb 6.8 these be the hands and feet that you nailed and clenched to a piece of wood this is the side you pierced by you and for you was it opened but you would not enter in that ye might be saved And for this opinion they alledg this text Rev. 1.7 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wail because of him even so Amen 5. All think that Christ retained his skarrs that he might convince the unbelieving Disciples of his resurrection hereby they are assured that Christ is raised and that the same body of Christ is raised that before was crucified and to this we cannot but subscribe the skars of his wounds were for the healing of their doubts Luke brings in Christ Aug. tract 121. in Johan Luke 24.39 he bespeaking his Disciples thus Behold my hands and my feet that 't is I my self handle me and see q. d. Come let your Fingers enter into these prints of the Nails and let your hands he thrust into the depths of this wound come and open these holes in my hands open this wound in my side I will not deny that to my Disciples for their faith which I denyed not to mine enemies in their rage open and feel till you come to the very bone that so both bones and wounds may witness that I am he that liveth and was dead and behold I am alive for ever more Rev. 1.18 Vse Amen What testimonies are here to convince the world of Christ's resurrection surely this argues the goodness of God that strives thus wonderfully with the weak saith of those that are his At first he appeared to one even to Mary Magdalen and after he appeared to two Mat 28.1 Mark 16.1 saith Matthew to Mary Magdalen and the other Mary or to three saith Mark to Mary Magdalen Mary the mother of James and Salome but of this apparition he is seen of ten at least and to confirm their faith not a considerable circumstance must be wanting here is time and place and persons to whom he appears and the manner how he appears he stands in the midst to be seen of all he speaks to them breaths on them eats with them and shews them his hands and his side O the wonderful condescentions of Christ what helps doth he continually afford to beget in us faith if we are ignorant he instructs us if we err he reduceth us if we sin he corrrects us if we stand he holds us up if we fall down he lifts us up again if we go he leads us if we come to him he is ready to recieve us there 's not a passage of Christ betwixt him and his but 't is an argument of love and a means either of begetting or of increasing Faith O then believe in Christ yea believe thy part in the death and resurrection of Jesus Christ considering that these apparitions were not only for the Apostles sakes but if Christ be thine they were for thy sake that thou mightest believe and be saved But I shall have occasion to speak more of this in the Chapter following So much of the second apparition as it is recorded by the Evangelist John SECT VII Of Christ's Apparition to all his Apostles IMmediately after this apparition to his ten Apostles the next is to all his Apostles not one being absent and after eight days again his Disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said peace be unto you Joh. 20.26 27. Ver. 28 29. then saith he to Thomas reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing and Thomas answered and said unto him my Lord and my God Jesus saith unto him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed In the whole story we have Christ's apparition and fruits of it 1. For the Apparition as in the former we have 1. The time 2. The place 3. The Persons to whom he appeared And 4. The manner how he appeared 1. For the time and after eight days it was on the same day seven night after the former apparitions which was the first day of the week and now because of his resurrection Rev. 1.10 and apparitions called the Lords day I was in the Spirit on the Lord's day this in my apprehension makes much for the honour of the Lord's day the first assembly of the Apostles
after Christ's death was on the first day of the week and the second Church assembly that we read of was again on the first day of the week and after eight days a sign that the Lord's-day Sabbath was on the first day instituted and that the more solemn assemblies of God 's people were henceforth to be on the Lords days Aug. de verb. Aposto Serm 15. It is an usual observation that things and persons which are named the Lords are sacred and venerable in an high degree as the grace of our Lord Rom. 16.24 the spirit of the Lord 2. Cor. 3.17 the beloved of the Lord Rom 16.8 the glory of the Lord 2. Cor. 3.18 the word of the Lord 1 Tim. 6.3 the cup of the Lord 1 Cor. 11.27 Augustine tells us that the Lords resurrection promised us an eternal day that it consecrated unto us the Lords day Surely then this day must needs be venerable a solemn day among us Christians Now it was that as the rising of the Sun dispelleth darkness so Christ the Son of righteousness shined forth unto the world by the light of his resurrection and hence we read of the Apostles observation of this very day above all others The first day of the week the Disciples being come together to break bread Paul preached unto them and concerning the collection for the Saints Act. 20.7 as I have given order to the Churches of Galatia even so do ye upon the first day of the week let every one of you lay by him in store as God had prospered him Charitable contributions 1 Cor. 16.1 2. and Church-assemblies were in use and practise on the first day of the week i.e. on the Lord's day An argument sufficient to me against all the opposers of this sacred truth that the first day of the week is our Christian Sabboth why then Christ arose and at sundry times appeared before his ascention and after his ascention Christ sent down the holy Ghost on that very day and after the sending of the holy Ghost the Apostles then preached the Churches then assembled Charities were then gathered the Lord's Supper was then celebrated Christ's first apparition was on that day and after that day finished not any other apparition before this time And after Eight days 2. For the place it is said to be within probably it was the same house wherein the former apparition was the house wherein Christ celebrated the Passover and instituted the Lord's Supper wherein was the large upper room made ready for Christ In this upper room immediately after Christ's ascension Mark 14.15 was that famous assembly of all the Apostles as we have heard And in this upper room was that other famous assembly of all the twelve when the holy Ghost came down upon them in cloven tongues of fire at the feast of Pentecost and if we may believe tradition Act. 2.1 in this upper room the seven Deacons whereof Stephen was one were elected and ordained And in this upper room the Apostles and Elders of the Church at Jerusalem held that councel the pattern of all councels for the decision of that question whether the Gentiles that believed were to be circumcised Acts 6. in this upper room the Apostles and Disciples frequently assembled for prayer and supplications Yea they continued there with one accord in prayer and supplication And hence Cyril who was Bishop of the place calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper Church of the Apostles Acts 15. But of this upper room and of the doors of it being shut we have spoken before 3. For the persons they were his ten Disciples to whom he had appeared formerly only now Thomas was with them and so the number is compleat Acts 1.14 which before was not his Disciples were within and Thomas with them and Why Thomas with them was not Thomas one of them was not Thomas a Disciple of Christ Cyr. Jerus Cat. 16. as well as the rest I grant but Thomas is added because Thomas was not present at the last apparition and this apparition was more especially for Thomas's sake O the admirable love of Christ towards poor sinners observe in Christ are bowels of mercy to his straying sheep the Disciples in danger had fled away from Christ but he will not fly away from them no no he seeks them he stands in the midst of them and he comes again with an Olive branch of peace saying peace be unto you Of all these we have touched before but here is something new a new mercy breaking out on faithless Thomas Christ proves it by lively examples and strong arguments Isa 42.3 that He will not quench the smoaking flax nor break the bruised reed that he came to seek and to save that which was lost Luk. 19.10 that he was sent to bind up the broken hearted and to heal the sick to reduce the abject and to bring to the fold the straying sheep for the sake of one Thomas Christ appears again that to him as well as the rest he might communicate his goodness bequeath his peace and confirm him in this necessary point of faith that he was risen again O the goodness of Christ like as a Father pityeth his children so the Lord pityeth them that fear him Psal 103.13 he that left the ninety and nine in the wilderness to go after that sheep that was lost declares his desire to save sinners Of all that thou hast given me I have not lost one not one of his sheep John 17.12 he may suffer them a while to stray as this one Disciple who continued incredulous for one whole week but a Lord's day comes and then Christ appears in the midst of the candlesticks The Lord is not slack concerning his promise as some men count slackness but he is long-suffering to us-ward not willing that any should perish but that all should come to repentance Humbled sinners that despaire in themselves may here find encouragement it is their usual cry O my sins 1 Pet. 3.9 these sins are hainous these sins will damn me Oh but consider hath not the Lord pardoned as great sins if thou art wicked consider the Publican if thou art unclean remember Magdalen if thou art a thief a man-slayer muse on that thief that was crucified with Jesus Christ if thou art a blasphemer call to mind the Apostle Paul who was first a Wolf and then a Shepheard first lead and then gold first a Saul and then a Paul if thou art faithless dâ—ffident an unbeliever one that hast turned thy back on Christ fled away from thy colours look on Thomas he fled away from Christ as soon as any and he is longest from Christ after his Resurrection of all the rest and though his fellow Disciples say They have seen the Lord and that he was risen indeed yet this will not sink into his head he will not acknowledge it Joh. 20.25 but is
I believe we are never more in heaven whiles on earth then when we are in this exercise of praising God and blessing God for Jesus Christ Come let us praise God for Christ and especially on this day called therefore the Lord's day because of the resurrection of Jesus Christ it is the design of God to glorify Christ redeeming us as much or more than he glorified himself creating us and therefore he purposely unhinged the Sabboth from the last day to the first day of the week that it might be spent as a weekly day of praise and thanksgiving for the more glorious work of our redemption that love might not only be equally admired with power but even go before it It is the advice of a godly Divine that we should improve the happy opportunity of the Lord's day wholly to devote our selves to his work And he adviseth Ministers and others that They spend more of those days in praise and thanksgiving Baxters method of peace and comfort and be briefer in their confessions and lamentations that they would make it the main business of their solemn assemblies on those days to sound forth the high praises of their Redeemer and to begin here the praises of God and the Lamb which they must perfect in heaven for ever That they would spend a greater part of those days in Psalms and solemn Praises to their Redeemer that some Hymns and Psalms might be invented as fit for the state of the Gospel-Church and worship to laud the Redeemer come in the flesh as expresly as the work of grace is now expressed O that these directions were but in practice O that our Churches and Families would make our streets to resound with the Eccho's of our praises O that this were the burthen of each duty on these dayes Now blessed be the God and Father of our Lord Jesus Christ who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus in respect of his resurrection In this particular I shall examine these Queries 1. Wherein we must conform 2. How this conformity is wrought 3. What are the means of this conformity as on our parts For the first wherein we must conform I answer in a word in our vivification There is a resemblance of our vivification to Christ's resurrection and if we would know wherein the Analogy or resemblance of our vivification to Christ's resurrection doth more especially consist the Apostle's answer is very express Rom. 6.4 Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Christ's resurrection was to newness of life it was a new life a life different from that which he lived before and so is our vivification a new life it is a life of a new principle of new actings of a new state of a new relation of a new income and of a new kind or manner 1. It is a life of a new principle before vivification our principle was the flesh or word or devil In time past ye walked according to the course of this world Eph. 2.2 according to the Prince of the power of the air the spirit that now worketh in the children of disobedience but now we have a new principle a Spirit of holiness or sanctification the Spirit of God even the same spirit which dwelt in the humane nature of Christ and raised him If the Spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 it is an in-dwelling Spirit even as the soul dwells in the body so doth the holy Ghost dwell in the soul of a regenerate person animating and actuating and enlivening it This is the new principle that God puts in us after vivification 2. It is a life of new actings According to our principle so be our actings Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are of the Spirit the things of the Spirit If some men hear of a good bargain they mind it they find their souls going on with much activity there is something in them proportionable to that which is propounded but if they hear of Divine love and of the riches of Grace they find their souls flat unmoveable and dead they mind no such things now on the other side they that are vivified according to their principle they put forth their power more or less if they hear of the glorious things of the Gospel they find inward workings unless it be under a temptation they find their souls drawn out to close with the goodness of the thing propounded They mind the things of the Spirit i.e. they muse and meditate and think on these things they affect them and love them and like them they care for them and seek after them with might and main they live in the Spirit they walk in the Spirit they are led by the Spirit Gal. 5.26 Rom. 8.1.14 Rom. 7.6 they serve in newness of the Spirit How might we try our vivification even by these actings of our principle within what do we mind the things of the Spirit do we find things heavenly and spiritually to be sweet and savoury and best pleasing to us is the Sabbath our delight do we long for it before it come do we rejoyce in it when it is come do we consecrate it as glorious to the Lord Isa 58.13 do we come to the exercises of Religion whether publick or private with much delight and with chearfulness as to a feast what is this but the life of God but if these things be harsh and unpleasant if the Sabbath be a burthen if holy exercises be irksome and tedious Psal 41.4 if in attending on the Word we are heavy and drouzy and we find no relish no sweet no savour in the ointments of Christs no goings out of the soul with an activity to the things propounded O then deceive not our selves we have no good evidence of our vivification 3. It is a life of a new state before vivification we are in an unjustified estate sins are unpardoned we are unreconciled And such were some of you said the Apostle to his Corinthians but now ye are washed now ye are sanctified 1 Cor. 6.11 now ye are justified in the Name of the Lord Jesus Christ and by the Spirit of our God This justification denotes a state and is universal and unalterable I know Arminians deny such a state for as by their Doctrine no man can be absolutely Elected till he die so neither absolutely justified for say they he may fall into such sins as that though formerly justified yet now he may be condemned yea to day he may be justified and to morrow thrown out of that estate But against this we hold that those that are once justified are never again
cast out of God's favour As Christ once died but rose again never to die more death hath no more power over him so a justified man once allyed to God through Jesus Christ doth from that time forward as necessarily live as Christ himself by whom he doth live there is an immortal and indissoluble union betwixt Christ the Head and every Believer our justification depends not on our own strength but it is built on Christ himself who is the same yesterday and to day and for ever and hence it is that a justified man can no more cease to live in this state of justification than Christ can cease to live in Heaven 4. It is a life of new relations this immediately follows our state if once we are justified then we are related to God and Christ and to the Covenant of Grace 1. To God Before we were vivified God and we stood at a distance God was our enemy and we were his enemies At that time saith the Apostle ye were without God in the world Eph. 2.13 but now in Christ Jesus ye who sometimes were afar off are made near by the blood of Christ God that was a stranger stands now in near relation he is a Friend a Father a God Alsufficient to us 2. We are related to Christ before vivification we were a Christless people Eph. 2.12 At that time ye were without Christ but now we are united to Christ and which is more now we make use of Christ with the Father O the comfort of this relation A troubled spirit looks on his sins and they thrust him away from God What communion hath light with darkness but then comes the Lord Jesus and takes him by the hand and leads him to the Father and says Come soul come along with me and I will carry thee to the Father wilt thou make use of me Eph. 1.18 1 Pet. 5.18 It is the Apostles saying that through him we have an access by one spirit unto the Father we have a leading by the hand Christ hath once suffered for sins the just for the unjust that he might bring us to God By nature we are severed from God and if he manifested himself Isa 59.2 he is dreadful to us Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear but in Christ we approach boldly before him because Christ hath took away our sins which are the mountains of separation in Christ we have boldness and access with confidence by the faith of him Eph. 3.12 Here is the difference betwixt a man related to Christ and a meer stranger the stranger knows not how to go to God God stands as a Judge he is as a Malefactor the Law an Accuser Sin his Indictment and what is the issue Every mouth is stopped Rom. 3.19 and all the world is guilty before God But he that is related to Christ Christ takes him by the hand and so he goes with boldness and confidence and pleads his righteousness before the Father Rom. 8.34 Who shall lay any thing to the charge of God's Elect it is God that justifieth who is he that condemneth it is Christ that dyeth yea rather that is risen again In the very matter and cause of justification wherein no man can stand or dare to appear or shew his face a Christian coming with Christ his Advocate he dares to appear and to plead his case and to stand upon interrogatories with God himself yea and to ask God himself humbly and with reverence what he hath to lay to his charge what more he will or can in justice require for satisfaction than his Surety hath done for him 3. We are related to the Covenant of Grace before vivification we had no such relation Eph. 2.12 At that time ye were without Christ being aliens from the Common-wealth of Israel and strangers from the covenant of promise But now the Covenant is ours that fountain or bundle of promises is ours God is our God and we are his people Psal 144.15 O the blessedness of this priviledge Happy is the people that be in such a case yea happy is the people whose God is the Lord. The Covenant is reckoned all happiness it contains in its bowels all benefits in Heaven or under Heaven as a man may say of any thing he hath in possession This is mine so may they who are in covenant with God say He is mine I have God himself in my possession How might we try our vivification even by this communion we have with God and Christ and the Covenant of Grace Christians look into your own hearts have you not felt in your approaches to God some raisings or workings of the Spirit of the Lord concluding the pardon of your sins hath not Christ taken you by the hand and led you to the Father it may be your own guilt made you afraid but the discovery of Jesus your righteousness made you bold to go to God you felt boldness coming in on this ground because all your approaches or drawings near to God were bottomed on Jesus hath not God married you to himself hath he not conveyed himself through his holy Spirit into your own hearts by way of covenant Hath he not sometimes whispered to your souls Thou art mine and have not your souls ecchoed back again unto the Lord Thou art mine much of the truth of all this would appear if Christians would but daily observe the movings of their own hearts for as he that hath the Spirit of Satan shall ever find him putting on and provoking to evil so he that hath the Spirit of God shall most-what or at least frequently find and feel it active and stirring in the heart to the reforming of the whole man the holy Spirit is not idle but he rules and governs and maintains his Monarchy in us and over us in spite of the power of Satans and privy conspiracy of a mans own flesh 5. It is a life of a new in-come I mean of a saving in-come as of Grace Power Light c. Before vivification there was no such in-come A man beâ—ore his conversion might hear and pray and do all duties but alas he feels no sweet no power no vertue no communion with Christ If I might appeal unto such I beseech you tell me you have been often at prayer what have you gotten there what in-come hath appeared if you answer truly you cannot but say I went to prayer and I was satisfied that I had prayed I never observed whether I had got any power or strength any thing of mortification or vivification I never found any lively work of God on my soul either in prayer or after prayer or you have been often at this Ordinance of hearing the Word what have you gotten there what in-come hath appeared Why truly nothing at all it may be a little more knowledg but nothing that I can