the honour done to the King redounds to the Crown upon his head not that we worship the Manhood alone as meerly a Creature but that we adore the person of Christ which consisteth of the Manhood and of the Godhead 6. That the Manhood hath an extraordinary measure without measure of habitual Graces poured into it in this he excels the very Angels for to them was given Grace only by measure but to the humanity of Christ was given Grace without measure even so much as a Creature is any ways capable of I know it is said that Jesus increased in Wisdom and Stature and in favour with God and Man Luk. 2.52 but this increase or growth in Wisdom is not to be understood in respect of the essence or extension of the habit for that he had from the beginning even from the first moment of his incarnation and he brought it with him out of the womb but in respect of the act and use of it or in respect of his experimental knowledg so he increased and not otherwise Never was there any but Christ whose Graces were no way stinted and that was absolutely full of Grace Divines tell us of a double Grace in Christ the one of union and that is infinite the other of unction which is all one with Grace habitual and that is in a sort infinite for howsoever it be but a finite and created thing yet in the nature of Grace it hath no limitation no bounds no stint but includeth in it self whatsoever any way pertains to Grace or that cometh within the compass of it The reason of this illimited donation of Grace bestowed on the Nature of man in Christ was for that Grace was given to it as to the universal cause whence it was to be derived unto all others he is the Fountain of Grace John 1.16 and of his fulness we receive Grace for Grace 3. For the Communication of the Properties It is a kind of phrase of speech peculiar to the Scriptures when the properties of either Nature of Christ considered singly and apart are attributed to the person of Christ from which soever of the natures they be denominated For the understanding of this observe 1. That words are either abstractive or concretive the former speaks the Nature of things the latter speaks the person that hath that nature as the God-Head and God the Man Hood and Man Holiness and Holy 2. Observe that abstractive Words noting precisely the distinct Natures cannot be affirmed one of the other we cannot say the God head suffered or the Man-hood created but we may truly say that God suffered and man created because the person which these concretive words imply is one and all actions passions and qualities agree really to the person though in respect somtimes of one nature and sometimes of another thus God purchased the Church with his own blood Acts. 20.28 John 3.13 not that the God-head shed blood but the person which was God and thus the Son of man talking with Nicodemus is said to be in Heaven not that the Man-hood was in Heaven while he was on earth but the person of the Son of Man Thus we may say that God was born of a Virgin and that God suffered and God was crucified not simply in respect of his God-head but in respect of his person or in respect of the humane nature which God united to himself because God here is a concrete word and not an abstract and signifieth the Person of Christ and not the divine nature of Christ And thus we may say that the Man Christ is Almighty Omniscient Omnipresent yet not simply in respect of its Man-hood but in respect of the Person which is the same God and Man or in respect of the divine nature of the man Christ Jesus for that here also Man is a concrete word and not an abstract and signifieth the whole person of Christ and not the humane nature but on the contrary we may not say that the God-head of Christ was born of a Virgin or suffered or was crucified nor may we say that the Manhood of Christ is Almighty Omniscient Omnipresent because the Godhead and Manhood are abstract words i.e. such words as note to us the two natures of Christ the one divine the other humane and not the person of Christ And this I think is the mind of Luther and his Followers and yet O wonder what a deal of objections are made to the multiplying of needless and fruitless contentions The Lutherans confess however they hold the ubiquitary presence of the humanity of Christ that his Body is only in one place locally If we ask them saith Zanchius * Zanchius in judicio de dissidio caenae Dominicae whether Christs body be every where they answer that locally it is but in one place but that personally it is every where now if they mean saith he that in respect of Essence his Body is finite and confined to one certain place but in respect of the being of subsistence or of his person it is infinite and every where they say the truth and there is no difference amongst us Happy are the Reconcilers of dissenting Brethren Vnto their Assembly mine honour be thou united 2. The Effects or benefits of this hypostatical union in respect of Christians are their spiritual union and communion with God and Christ 1. There is a spiritual union of Christians with God in Christ O the wonder of these two blessed unions first of the personal or hypostatical union secondly of this spiritual or mystical union in the personal union it pleased God to assume and unite our humane Nature to the Diety in this spiritual union it pleased God to unite the person of every Believer to the person of the Son of God This union is mystical and yet our very Persons natures bodies souls are in a spiritual way conjoyned to the Body and Soul of Christ Eph. 5.30 so that we are members of the Body of Christ and of the Flesh of Christ and of the Bones of Christ and as this conjunction is immediately made with his humane nature 2 Pet. 1.4 so thereby we are also united to the divine nature yea the person of the Believer is indissolubly united to the Glorious person of the Son God Now concerning this union for our better understanding observe these four things 1. It is a most real union it is not a meer notional and intellectual union that consists only in the understanding and without the understanding is nothing it is not an imaginary thing that hath no other being but only in the Brain no no it is a true real essential substantial union In natural unions I confess there may be more evidence but there cannot be more truth spiritual Agents neither have nor put forth less virtue because sense cannot discern their manner of Working even the Load-stone though an earthen substance yet when it is out of sight whether under the
be one with him in a spiritual holy and a mystical union if God be not in our persons as truely though not as fully as in our nature we have no particular comfort from this design of his personal hypostatical and wonderful union 6. Christ was born so must we be new-born to this I have spoken when I laid it down as an evidence that unto us a Child is born and unto us a son is given only one word more we must be new born as once born by nature so new born by Grace there must be some resemblances in us of Christ born amongst us As 1. Christ born had a Father in Heaven and a Mother on Earth so in our new Birth we must look on God as our Father in Heaven and on the Church as our Mother on Earth it was usually said out of the Church no salvation and to this the Apostle alludes Jerusalem which is above is free Gal. 4.26 which is the Mother of us all indeed out of the Church there is no means of Salvation no Word to teach no Sacraments to confirm nothing at all to hold forth Christ to a soul and without Christ how should there be the Salvation of souls â—o that we must look on the Church as our Mother and on God as our Father not that we deny some to be as spiritual Fathers unto others Paul tells the Corinthians 1 Cor. 4.15 that he was their Father though yea have ten thousand instructers in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel but alâ—s such Fathers are but ministerial Fathers and therefore Paul seems to correct himself 1 Cor. 3.7 who is â—aul and who is Apollo but Ministers by whom yea believed even as the Lord gave to every man it is God only is our Father principally originally supreamly God only puts Grace and vertue into the womb of the Soul it is not possible that any creature should be a Creator of the new Creature O then let us look up to Heaven and say O Lord nâ—w make me nâ—w Create me O be thou my Father 2. When Christ was born all Jerusalem was troubled so when this new birth is we must look for it that much commotion and much division of heart will be the Deviâ— could not be cast out of the professed person but he would excâ—edingly fear and â—orment and vex the possâ—ssed person the truth is we cannot expect that Christ should expel Satan from those holds and dominions he hath over us but he will be sure to put us to great fear and terror in heart Besides not only the evil Spirit but Gods Spirit is for a while a Spirit of Bondage to make every thing as a mighty burden unto us there are many prâ—tenders to the grace of God in Christ but they cannot abide to hear of any pains or pangs in this new Birth O this is legal but I pray thee tell me dost thou ever know any woman bring forth in her sleep or in a dream without feeling any pain and how then should the heart of man be thus new changed and moulded without several pangs look as it is in the natural birth there are many pangs and troubles in in sorrow shalt thou bring forth Children so it is and must be in our spiritual birth there is usually I will not say alwayes to such or such a degree many pangs and troubles there 's many a throb and many an heart-ach ere Christ can be formed in us 3. When Christ was born there was a discovery of many of the Glorious attributes of God then Mercy and Truth met together and righteousness and peace kissed each other then especially was a discovery of the Goodness and Power and Wisdom and Holiness of God So when this New Birth is we must look upon it as a glorious discovery of those lovely Attributes As 1. Of his Mercy Goodness Love how often is this called his Grace and the riches of his Grace Christians you that know what the New Birth means do you not say The Goodness of God appears in this surely it was Gods Goodness to make a World but this is the riches of his Goodness to create a New Heart in you when Man by his sin was fallen he might have been thrown away as refuse fit fuel only for everlasting flames it might have been with mankind as it was with Devils in their deluge God did not provide an Ark to save so many as eight persons not one Angel that fell was the Object of Gods Grace And that God should pass by all those Angels and many thousands of the Sons Men and yet that he should look upon you in your Blood and bid you Live O the goodness of God! 2. As of the Goodness so in this New Birth there 's a discovery of Gods power and hence it is called a New Creature The very same Power that framed the World Gal. 6.15 is the framer of this New Creature the work of Conversion is set forth by the Work of Creation God only creates Man and God only converts Man in the Creation God said Let there be Light and there was Light in our conversion God saith Let there be Light and presently the same God shines in our hearts Nay this Power of conversion in some sense far passeth the Creation To whom is the Arm of the Loâ—d revealed Isa 53.1 the Lord puts to his Arm his Power his Strength indeed in Conversion of Souls when he made the World he met with nothing to resist him he only spake the word and it was doâ—e but in the conversion of a sinner God meets with the whole frame of all creatures opposing and resisting him the Devil and the World without and sin and corruption within here then must needs be a Power against all Power 3. As of the Goodness and Power of God so in this New Birth there 's a discovery of the Wisdom of God I might instance in many particulars As 1. In that the regenerate are most-what of the meanest and contemptiblest persons not many wise 1 Cor. 1.27 not many noble c. 2. In that many times God takes the worst Weeds and makes them the sweetest Flowers thus Paul Zacheus the Publicans and Harlots 3. In that the regenerate are of the fewest and least number many are called but few are chosen 4. In that God chooseth such a time to be his time of love wherein he usually discovers many concurrences of strange love meeting together read Ezek. 16.4 5 6 8 9. in all these particulars is his Wisdom wonderful 4. As of the Goodness Power and Wisdom of God so in this New Birth there 's a discovery of the holiness of God If a clod of Earth or a piece of Muck should be made a glorious Star in Heaven it is not more wonderful than for a sinner to be made like an Angel doing the Will of God it argues the
is taken for the Preaching of the Gospel or for the preaching of the Kingdom of Grace and Mercy of God in Christ unto men q. d. O Sirs look about you there 's now a discovery made of the Glory and Grace of God in another way than ever formerly and therefore prepare for it Repent 5. Sometimes it is taken for the Gosspel of Christ as it is Published and Preached unto all Nations Observe I do not only say for the Gospel as it is Preached but as it is Preached to the Gentiles or among all Nations and this shews how proper and pregnant an Argument this was to inforce the Doctrine and Practice of Repentance upon the Jews because the calling of the Gentiles was near at hand which would prove their rejection and casting off if they did not repent Oh how seasonable is this Sermon to us Christians hath not the Kingdom of Heaven approacht unto us Take the Kingdom of Heaven for the Kingdom of Glory are we not near to the door of Glory to the Confines of Eternity What is our Life but a Vapour that appeareth for a little time and after it vanisheth away We know not but ere the Sun have run one Round our souls may be in that World of souls and so either in Heaven or Hell Or take the Kingdom of Heaven for the Church of Christ and what expectations have we now of the flourishing state of Christ's Church here upon Earth Then shall the Children of Israel and Judah be gathered together for great shall be the day of Jezreel Hos 1.11 A time is at hand that Israel and Judah shall be called together that the fulness of the Gentiles shall come in and what is this but the great day of Jezreel Oh then what manner of Persons ought we to be How Spiritual How Heavenly-minded Arise arise shake off thy dust for thy Light is coming and the glory of the Lord is rising upon thee Or take the Kingdom of Heaven for the Preaching of the Gospel of Grace Mercy and Goodness of God in Christ what Preachings are now in comparison of what have been formerly How doth the Lord set forth his free Love and free Grace in the Churches of Christ No question but many former ages have enjoyed their discoveries in some sweet measure and yet after-ages wonder that they have known no more and how much of the Kingdom of Heaven do Saints find in this Age as if there were a new manifestation of God unto the World And yet I must tell you that the Ages to come shall know more of this Kingdom there shall be further and further openings of this great Mystery of Grace unto the Sons of Men. Mark the Apostle That in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ Eph. 2.7 Eph. 2.7 How is this Had not God revealed grace enough in the former ages Or had not God revealed Grace enough in that present Age Did he not then call in the Gentiles were not many thousands converted at one only Sermon What a deal of that Grace had Paul himself received He tells us that the Grace of our Lord Jesus Christ was exceeding abundant to him-wards 1 Tim. 1.14 and is there yet more Grace to be revealed O yes herein lies the Mystery of Grace that he hath reserved exceeding riches of Grace for the Ages to come Grace that never saw Light before and I believe there is yet a fuller Magazine of the Riches of his Grace for latter Ages even for the Ages to come to be discovered that ever was yet Oh then repent repent Why For the Kingdom of Heaven is at hand The very openings of Gods Love and Grace unto Souls is a Way and Motive to draw our Souls unto God Or take the Kingdom of Heaven for the preaching of the Gospel to all Nations Jews and Gentiles what fears and jealousies may this breed in us as well as the Jews O boast not against the Branches it may be thou wilt say The Branches were broken off that I might be graffed in well because of unbelief they were broken off and thou standest by Faith be not high-minded but fear For if God spared not the natural Branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which felt severity but towards thee goodness if thou continue in his goodness otherwise thou shalt be cut off But I will not dwell on this my design is to consider of Jesus and of the transactions of Jesus in reference to our souls health now John's Sermons were only a preparative to the manifestation of Jesus he was only the Forerunner of Christ and not Christ himself as himself witnesseth SECT III. Of the Baptisme of Jesus 2. FOr the Baptism of Christ He that formerly was circumcised would now be baptized he was circumcised to sanctifie his Church that was and he was baptized to sanctifie his Church that should be we find him in both Testaments opening a way into Heaven This was the first appearing of Christ in reference to his Ministerial Office he that lay hid in the counsel of God from all eternity and he that lay hid in the womb of his Mother for the space of forty weeks and he that lay hid in Nazareth for the space of thirty years now at last he begins to shew himself to the World and He comes from Galilee to Jordan Mat. 3.13 to John to be baptized of him The day was but a little broke in John the Baptist but Christ the Son of Righteousness soon entred upon our Hemisphere indeed now was the full time come that Jesus took his leave of his Mother and his Trade to begin his Fathers work in order to the Redemption of the World For the clearer understanding of Christs Baptism we shall examine these Particulars 1. What Reason had Christ to be Baptised 2. How was it that John knew him to be Christ 3. Wherein was the glory of Christs Baptism 4. What was the Prayer of Christ at or after his Baptism 5. Why was it that the Holy Ghost descended on Jesus 6. Upon what account was it that the Holy Ghost should reveal himself at this time and why in the form of a Dove rather than some other form 1. What reason had Christ to be Baptized we find John himself wondering at this I have need to be Baptized of thee Mat. 3.15 and comest thou to me Many Reasons are given for Christs Baptism As 1. That by this symbole he might enter himself into the Society of Christians just like a King to endear himself to any City of his Subjects he condescends to be made a free-man of that City 2. That he might bear witness to the Preaching and Baptism of John and might reciprocally receive a Testimony from John 3. That by his own Baptism he might sanctifie the water of Baptism to his own Church 4.
ruddy Cant. 5.10 the chiefest of ten thousands As in the fairest beauty there is a mixture of these two colours white and ruddy so in Christ there is a gracious mixture and compound of all the graces of the Spirit there is in him a sweet temper of gentleness purity righteousness meekness humility and what not In him are hid all the treasures of Wisdom and Knowledge Col. 2.3 and I may add of all other gifts and graces not a grace but it was in Christ and that in an higher way than in any Saint in the World and therefore he is called fairer than all the children of men Observe There was more habitual grace in Christ than ever was or is or shall be in all the Elect whether Angels or Men. He received the Spirit out of measure there was in him as much as possibly could be in a creature and more than in all other creatures whatsoever As the Sun is the Prince of Stars as the Husband is the head of the Wife as a Lion is the King of the Beasts so is this Sun of Righteousness this Head of the Church this Lion of the Tribe of Judah the chiefest of ten thousands if we look at any thing in Heaven or Earth that we observe as eminently fair by that is the Lord Jesus in respect of his inward beauty set forth in Scriptures he is the Sun of Righteousness the bright Morning-Star the Light of the World the Tree of Life the Lilly and the Rose 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 Heaven You will say What 's all this to us Certainly much every way the Apostle tells you That the Law of the Spirit of Life which is in Jesus Christ Rom. 8.2 hath freed me from the Law of sin of Death let us enquire into these words the law of the Spirit of life the Spirit of life is here put for life as else where After three dayes an half Rev. 11.11 the Spirit of life coming from God shall enter into them Now life is that whereby a thing acteth and moveth it self and it is the cause and beginning of action and motion and this Spirit of life or life it self being here applied to Christ it is that in Christ which is the beginning and cause of all his holy actions and what was that but his Original holiness or the holiness of his humane Nature But why is the holiness of Christs nature called the Spirit of life I answer 1. Because it was infused into his manhood by the Spirit of God The holy Ghost shall come upon thee therefore also that holy thing which shall be born of thee Luke 1.35 shall be called the Son of God 2. Because it is a most exact and absolute and perfect holiness the Scripture-phrase setting out things in perfection or fulness usually adds the word Spirit unto them as the spirit of pride the Spirit of truth and the Spirit of error so then the meaning of the Spirit of life is all one with the most absolute and most perfect purity and holiness of the nature of Christ It is briefly as if the Apostle had said the law of the Spirit of life or the power of the most absolute and perfect holiness of the nature of Christ hath freed me from the law of sin and death hath acquitted me from the power of my sinful nature and from the power of death due to me in respect of my sinful and corrupt nature We might draw from hence this conclusion that The benefit of Christ's habitual righteousness infused at his first conception is imputed to believers to their justification As the obedience of his life and the merit of his death so the Holyness infused at his very conception hath its influence into our justification it is by the obedience of his life that we are accounted actually holy and by the purity of his conception or habitual grace that we are accounted personally holy But I must not stay here Thus much of the Holiness of Christ's Nature SECT IV. Of the Holiness of Christ's Life Rom. 5.19 2. FOr the holiness of Christs life the Apostle tells us that by the obedience of one many shall be made righteous here 's the obedience of Christ and its influence on us 1. The obedience of Christ is that whereby he continued in all things written in the book of the Law to do them Matth. 5.17 John 8.29 Acts 3.14 Observe Christ's life was a visible commentary on Gods Law For proof Think not that I am come to destroy the Law or the Prophets saith Christ but to fulfil them And the Father hath not left me alone saith Christ for I do alwayes those things that please him Hence Christ in Scripture is called Holy and Just and the Holy One Acts 2.27 The most Holy Dan. 9.24 by his actual holiness Christ fulfilled in act every branch of the Law of God he walked in all the Commandments of God he performed perfectly both in thought word and deed whatsoever the Law of the Lord required I do not cannot limit this obedience of Christ to this last year of his Ministry for his whole life was a perpetual course of obedience he was obedient unto death Phil. 2.8 saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even until his death and yet because we read most of his holy actings this year and that this was the year wherein both his active and passive obedience did most eminently shine and break forth the year wherein he drew up all the dispersions of his precepts and cast them into actions as into sums total therefore now I handle it and I shall make it out by the passages following only in this one year As 1. Now he discovered his charity in feeding the hungry as at once five thousand men with five Loaves and two Fishes John 6.9 10 11. John 6.9 10 11. and at another time four thousand men with seven Loaves and a few small Fishes Matth. 15.32 Matth. 15.32 2. Now he discovered his self-denial and contempt of the World in flying the offers of a Kingdom when the people were convinc'd that he was the Messiah from that miracle of feeding five thousand men with five Loaves presently they would needs make him a King but he that left his Fathers Kingdom for us he fled from the offers of a Crown and Kingdom from them John 6.15 as from an enemy When Jesus perceived that they would come and take him by force to make him a King he departed again into a Mountain himself alone 3. Now he discovered his mercy in healing the Womans Daughter that had an unclean spirit Mar. 7.26 27. the Woman was a Greek a Syrophenician by Nation and in that respect Christ called her a Dog and yet Christ gave her the desire of her soul O the
rich mercy of Christ that he would admit a Dog to his Kingdom O grace O mercy that Christ should black his fair hands in washing foul and defiled Dogs what a motion of free mercy was this that Christ should lay his fair spotless and chast love upon the black defiled and whorish souls O what a favour that Christ maketh the Leopard and Ethiopian white for Heaven Matth. 16.19 4. Now he discovered his bounty in giving the Keyes of the Kingdom of Heaven to his Apostles and to their Successors this was a power which he had never communicated before it was a gift greater than the great Charter of Nature and the Donative of the whole Creation Indeed at first God gave unto man a dominion over the Fish of the Sea Gen. 1.26 and over the Fowl of the Air and over the Cattel and over the Earth but till now Heaven it self was never subordinate to humane Ministration herein was the acting of Christ's bounty he gives unto his Ministers the Keys of Heaven that Whatsoever they shall bind on Earth shall be bound in Heaven and whatsoever they shall loose on Earth shall be loosed in Heaven 5. Now he discovered his patience in suffering all injuries from hence forward to the death of Jesus we must reckon his dayes like the Vigils or Eves of his Passion for now he began and often did ingeminate those sad predictions of the usage he should shortly find Matth. 16.21 that he should be rejected of the Elders and chief Priests and Scribes and suffer many things at Jerusalem and be killed and be raised up the third day and in the mean time he suffers both in word and deed they call him a Glutton a Drunkard a Deceiver a Sinner a Mad-Man a Samaritan and one possed with a Devil sometimes they take up stones to stone him and sometimes they lead him to an Hill thinking to throw him down headlong and all this he suffereth with patience yea with much patience he possesseth his soul 6. Now he discovered his glory in being transfigured on the Mount however the Person of Christ was usually depressed with poverty disgrace ignominy so that neither Jews nor Gentiles nor the Apostles themselves could at first discern the brightness of his Divinity yet now Christ gave an excellent probation of that great Glory which in due time must be revealed to all the Saints For taking with him Peter James and John Luke 9.28 29 30 31. he went up into the Mountain to pray and while he prayed he was transfigured before them and his face did shine like the Sun and his garments were white and glistering and there appeared talking with him Moses and Elias speaking of the decease which he should accomplish at Jerusalem the embassie of Christs death was delivered in forms of Glory that so the excellency of the reward might be represented together with the sharpness of his sufferings Now if ever whiles he was upon Earth was the beauty of Christ seen at height Peter saw it and was so ravished at the sight that he talked he knew not what In respect of this glorious beauty his face is said to shine like the Sun I cannot think but his shine exceeded Sun and Moon and Stars but the Sun is the brightest thing we know and therefore it is spoken to our capacity Here 's one strain of exaltation though mostly all Christ's life was a state of humiliation it learns us to be content with yea to expect most humiliation little exaltation here we may have a taste but no continued comforts till we come to Heaven 7. Now he discovered his meekness in riding upon an Ass and a colt the foal of an Ass which was according to the Prophesie Behold thy King cometh unto thee meek Math. 21.5 and especially in rebuking the furious intemperate zeal of James and John who would fain have called for fire from Heaven to have consumed the Inhabitants of a little Village who refused to give Christ entertainment Ah saith Christ Luke 9.55 Ye know not of what spirits ye are of q. d. you must learn to distinguish the spirit of Christianity from the spirit of Elias why Christ came with a purpose to seek and to save mens lives Ver. 56. and not to destroy them it were rashness indeed to slay a man on some light displeasure whose redemption cost the effusion of the dearest heart-blood of the Son of God See here the meekness of Christ in opposition to the fury and anger of his own Disciples 8. Now he discovered his pity and compassion in weeping over Jerusalem Luke 19.41 42. And when he was come near he beheld the City and wept over it saying if thou hadst known even thou c. We read of Joseph Gen. 43.30 Gen. 45.1 that there was in him such a brotherly and natural compassion that his bowels yearned upon his Brethren and he could not refrain himself before all them that stood by him his love was like an hot Furnace now Jesus Christ hath the same heart and bowels of a man and I conceive as Christ was a man void of sin so the acts of natural vertues as to pity the afflicted to compassionate the distressed were stronger in him than possibly they could be in any other man sin blunteth natural faculties especially such as incline to laudable and good acts as to love and pity and compassionate the miserable in this respect Joseph was nothing to Christ when Christ saw Jerusalem he wept and wept his compassion strangled and enclosed within him it must needs break out it may be in some measure it eased Christ's mind that his bowels of mercy found a vent we read that pity kept within Gods bowels pains his very heart so that it must needs come out Mine heart is turned within me Hos 11.8 my repentings are kindled together 9. Now he discovered his humility in washing his Disciples feet Supper being ended Joh. 13.4 5. he laid aside his garments and took a towel and girded himself and poured water into a bason and began to wash his Disciples feet and to wipe them with the towel wherewith he was girded In this ceremony and in the discourses following he instructs them in the Doctrine of humility yea he imprints the lesson in lasting Characters by making it symbolical But why would he wash their feet rather than their hands or heads I answer it is probable on this account that he might have the opportunity of a more humble posture See how he layes every thing aside that he might serve his servants Heaven stoops to Earth on abiss calls one another the miseries of man which were next to infinite are excelled by a mercy equal to the immensity of God It is storied of one Guericus that upon the consideration of this humility of Christ in washing his Disciples feet he cried out Thou hast overcome me O Lord thou hast overcome my pride this example hath mastered
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
Christ's intercession why this is the most perfect and consummate act of Christ's Priestly office this argues thy Christ to be a perfect Mediator and being a perfect Mediator no condition can be desperate And being made perfect saith the Apostle he became the Author of eternal salvation unto all them that obey him Heb. 9.5 now therefore lead up thy faith to this blessed object and thou hast under consideration the whole of Christ and the total of Christ's actings in this world from first to last in respect of mediation this is the Coronis the up-shot the period the consummation the perfection of all 8. Faith in going to Christ as interceding for us it is principally and mainly to look to the purpose end intent and design of Christ's intercession now the ends of Christ as in the reference unto us are these 1. That we might have communion and fellowship with the Father and the Son I pray for these that as thou Father art in me and I in thee John 17.21 they also may be one in us 2. That we might have the gift of the Holy Ghost I will pray the Father John 14.16 17. and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth 3. That we might have protection against all evil John 17.15 I pray saith Christ that thou wouldst keep them from the evil Some may object are not the faithful Subject to evils corruptions and temptations still how then is that part of the intercession of Christ made good unto us I answer the intercession of Christ is presently available only it is conveyed in a manner suitable and convenient to our present condition so as there may be left room for another life and therefore we must not conceive all presently done it is with us as with Malefactors doomed to death suppose the Supreme power should grant a pardon to be drawn though the grant be of the whole thing at once yet it cannot be written but word after word and line after line so the grant of our protection against all evil is made unto Christ at first but in the execution thereof there is line upon line and precept upon precept here a little and there a little we know Christ prayed for Peter I have prayed for thee that thy faith fail not yet Peter's faith did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally fail and in that respect Peter was protected Heb. 4.14 16. 4. That we might have free access to the Throne of Grace So the Apostle Seeing then we have a great high-Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Heb. 10.23 and come boldly to the Throne of grace And again Having therefore boldness to enter into the holiest by the blood of Jesus and having an high Priest over the House of God let us draw near with a true heart in a full assurance of faith 5. That we might have the inward interpellation of the Spirit which is as it were the Eccho of Christ's intercession in our heart Rom. 8.26 The Spirit maketh intercession for us with groanings which cannot be uttered It is the same Spirit groans in us which more distinctly and fully in Christ John 17.13 prayeth for us These things I speak in the world saith our Saviour that they might have my joy filled in themselves q. d. I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their own hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their souls the quality of that intercession which I make for them in the Heaven of Heavens certainly there is a dependance of our prayer on Christ's prayer as it is with the Sun though the body of it abide in the Heavens yet the beams of it descend to us here on earth so the intercession of Christ though as tyed to his person it is made in Heaven yet the groans and desires of the touched heart as the beams thereof are here on earth 6. That we might have the sanctification of our services of this the Levitical Priests were a type Exod. 28.38 Rev. 8.3 For they bear the iniquity of the holy things of the children of Israel that they might be accepted and he is the Angel of the Covenant who hath a golden Censer to offer up the prayers of the Saints Some observe a three-fold evil in man of every of which we are delivered by Christ First an evil of state or condition under the guilt of sin Secondly an evil of nature under the corruption of sin Thirdly an evil in all our services by the adherency of sin for that which toucheth an unclean thing is made unclean thereby Now Christ by his righteousness and merits justifieth our persons from the guilt of sin and Christ by his Grace and Spirit doth in measure purifie our faculties from the corruption of sin and Christ by his incense and intercession doth cleanse our services from the adherency of sin so that in them the Lord smells a sweet favour and both we and our services find acceptance with God 7. That we might have the pardon of all sin It is by vertue of Christ's intercession that a Believer sinning of infirmity hath a pardon of course for Christ is his Advocate to plead his case or if he sin of presumption and the Lord give repentance he hath a pardon at the hands of God the Father by vertue of this intercession in a way of justice And to this end rather is Christ called an Advocate than a Petitioner 1 John 2.1 If any man sin we have an Advocate with the Father The work of an Advocate differs from the work of a Petitioner an Advocate doth not meerly petition but he tells the Judge what is Law and what ought to be done and so doth Christ O my Father saith Christ this soul hath indeed sinned but I have satisfied for his sins I have payed for them to the full now therefore in a way of equity and justice I do here call for this mans pardon If this were not so our estate would be most miserable considering that for every sin committed by us after repentance we deserve to be cast out of the love and favour of God our Father for ever and ever 8. That we might have continuance in the state of grace I have prayed for thee that thy faith fail not Luke 22.32 Some that dissent from us in the point of perseverance object that in our Saviour's Prayer for Peter there was somewhat singular but we say that in this Prayer there is nothing singular which is not common to all the faithful and unto such as are given unto Christ of the Father they
now shall pass away with a great noise 11 12. that the Elements shall melt with fervent heat and that the earth also and the works therein shall be burnt up and doth he not infer thereupon in the eleventh and twelfth verses that all these things shall be dissolved and in the thirteenth verse that we are therefore to look for new heavens and a new earth dissolution mends not a fabrick but destroyes it how then should that which is dissolved be said to be reserved and let stand surely if Peter had thought of this refining only some words of his would have intimated so much The end of these creatures was for man's use and man using them no more to what end should they be reserved to say for a monument of what hath been or for the habitation of the Saints or for an out-let for the Saints descending sometimes from the highest heavens to solace themselves here below are but groundless surmises and deserve no answer at all 2. Positively by new heavens and a new earth is meant the heaven of heavens and place of glory Now these heavens are termed new not in regard of their new making but of our new taking possession of them for our new habitation and they are called heavens and earth because they come in stead of that heavenly covering and that earthly habitation which we now enjoy so that the Text may well bear this paraphrase we look for new heavens i.e. the supreme court of God's presence and a new earth i.e. a new habitation for us which shall infinitly exceed the commodities and happiness of these heavens and earth which we now enjoy thus John in his Revelations Rev. 21.1 And I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more Sea This new heaven and new earth is the place or habitation prepared for the blessed Saints and people of God A new heaven where the Moon is more glorious then our Son and the Sun as glorious as he that made it for it is he himself the Son of God the Son of righteousness the Son of Glory a new earth where all their waters are milk and all their milk honey where all their grass is corn and all their corn is Manna where all their glebe and clods of earth are Gold and all their Gold of innumerable Carats where all their minutes are ages and all their ages Eternity where every thing is every minute in the higest exaltation as good as can be Of these new heavens and this new earth I can never say enough not know enough till I come there to inhabit it Something only we shall discover of it in our next Sections for now are the Saints entred in with Jesus Christ Vse Only one word of use Christians what 's the matter that we are so busie about this world why look about you not one of these visible objects shall that day remain or have a being those houses wherein we dwell these Temples wherein we meet this Town this Country this Isle and the Seas and waters that surround it shall be all on fire and consume to nothing the Sea shall be no more and time shall be no more or if we look higher yond Sun and Moon and Star shall be no more that glorious Heaven which rolls over our heads shall be rolled together as a scrol Isa 34.4 Isa 51.6 and all the hoast shall fall down as a leaf falleth from the Vine and as a falling Fig from the Fig-Tree the heavens shall vanish away like smoak saith Isaiah comminuentur in nihilum as Hierome reads it they shall be battered into nothing Alas alas what do we toyling all the day it may be all our life for a little of this little almost nothing earth you that have an hundred or two hundred or a thousand Acres if every acre were a Kingdom all will be at last burnt up so that none shall say here was Preston or here was London or here was England or here was Europe or here was the Globe of Earth on which men troad let others bâ—ast as they will of their inheritances but Lord give me an inheritance above all these visibles heaven shall remain when earth shall vanish that Empyreal Heaven those seats of Saints those mansions above prepared by Jesus Christ shall never end but for my riches lands possessions moveables goods real or personal they will end in smoak in nothing what wilt thou set thine eyes upon a thing that is not Prov. 23.5 upon this the primitive Christians took joyfully the spoiling of their goods it was but a loss a little before the time and they knew in themselves that they had in heaven a better and an enduring substance O let this be our care here we have no abiding City but O let 's seek one to come even that one that will abide for ever and ever Amen SECT VIII Of Christ's surrendring and delivering up the Kingdom to God even the Father 8. FOR Christ's surrendring and delivering up the Kingdom to God even the Father no sooner is he in heaven but these things follow 1. He presents the Elect unto his Father of this the Apostle speaks you hath he reconciled in the body of his flesh through death to present you holy and unblameable Col. 1.12 22. and unproveable in his sight to this end Christ dyed that he might wash us and cleanse us by his blood and then that he might present us without spot unto his Father We may imagine Christ as going to his Father with his bride in his hand and saying thus O my Father here is my Church my Spouse my Queen here are the Saints concerning whom I covenanted with thee from Eternity concerning whom I went down from heaven and dyed on earth and ascending up I have interceded these many hundred years concerning whom I went down to Judge the World and having sentenced them to life eternal I now bring them in my hand to give them the possession of thy self These are they whom thou gavest me in the beginning of the World and now I restore them to thy self at the end of the World for they are thine Thus he presents them to his Father Indeed we read that Christ presents the Saints to himself as well as to his Father Eph. 5.25.27 Christ loved the Church and gave himself for it that he might present it to himself a glorious Church not having spot or wrinkle but this I take it was done before when first a Soul believes it is contracted to Christ when the soul is sentenced to glory then is the solemnity and consummation of the Marriage then doth Christ present the Soul to himself and I know not but that the Ministers of Christ may have a part in this matter for I have espoused you to one husband said Paul to his Corinthians that I may present you as a chast Virgin to
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
counsel of his own will Ephes 1.11 And elsewhere the Apostle speaks of the manifold wisdom of God according to the eternal purpose which he purposed in Christ Jesus our Lord. And again he hath saved us and called us with an holy calling Ephes 3 1 2 Tim. 1.1 not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began All these hold forth this truth That God purposed in himself from all eternity to bring them whom he foreknew to life and to salvation This purpose of God in order of nature comes before predestination Ephes 1.11 in that we are said to be predestinate according to his purpose and yet it must needs follow after his foreknowledg and counsel for first he loves before he will purpose and every purpose is established by counsel yea without counsel purposes saith the wise man are disappointed why then first he counsels I speak after the manner of men and then he foreknows Prov. 20.18 Pâ—ov 15.22 i.e. either he knows whom he will choose for God doth not blindly choose he knows not whom or else he sets his love to life on some he knows them with a knowledg of approbation and then he settles a purpose to bring them to life whom he so foreknows in that especial and unspeakable way This purpose of God speaks our stability and certainty of salvation in Christ when God once purposeth it is past altering Surely as I have thought so shall it come to pass and as I have purposed saith God so shall it stand Isa 14.24 you may write upon it that Gods purposes are immutable Would not Paul lightly alter purposes taken up by him when I therefore was thus minded saith he did I use lightness or the thing that I purpose 1 Cor. 1 1â— do I purpose according to the flesh that with me there should be yea yea and nay nay would not Paul I say alter his purpose and will God think you alter his methinks this word speaks to me as if I heard God say from all eternity it is my purpose to save a remnant of mankind though all are lost by sin yet my wisdom hath found out a way to choose out some and though those some those few I have purposed to save stand in very slippery places yet I will be the same yesterday and to day and for ever Heb. 13 8 I foresee indeed many thousands of failings and exasperations to alter the purpose that I have towards my people I foresee their daily provocations of my justice I foresee their many lusts within and their many enemies without I foresee that grace inherent I will give them to be as mutable to all the progeny as in their father Adam and if I leave them in the hands of their own councel they cannot but depart daily from me even as water though it could be made as hot as fire yet being left unto it self it will quickly reduce work it self to its own original coldness again I foresee them in their best condition at full Sea at their highest tyde of grace to be as changeable and movable several ways as wheels to be as perplexed hindered and distracted in themselves as cross wheels in one another grace swaying one way and flesh another way and what stability can I think in such why yet says God yet I purpose to bring this little flock to heaven my purpose is in and from my self and I am God and not man and therefore I cannot repent nor call in the purpose which now I have have I said and shall not I do it have I spoken Numb 23.15 and shall I not make it good yes yes my purposes must stand and for this purpose I will set my Son betwixt my people and my self so that if they sin I will look on him and by that means I will see no iniquity in Jacob nor transgression in Israel and for this purpose I will joyn to the wheels the living creatures that when the living creatures go the wheels shall go Numb 23.21 and when the living creatures stand they shall stand and when the living creatures are lifted up from the earth the wheels shall be lifted up against them Ezek 1.21 for the spirit of the living creatures shall be in the weels my meaning is that my Saints shall not have their stability from themselves for they are like wheels but they shall have it from me and from my Son unto whom by the same spirit of life they shall be united Thus may I imagine the Lord from all eternity to say and speak and purpose with himself and surely his purposes must stand upon this account Rom 11.29 for the gifts and calling of God are without repentance SECT VIII The Decree THE Decree of God concerning mans salvation before the foundation of the world appears in these texts I will declare the decree saith God what was that why concerning Christ Psa 2.7 8 and concerning the Church thou art my Son this day have I begotten thee ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession It was Gods Decree to give out of Jews and Gentiles a Church to Christ and this Decree was made in that day of eternity when the Son of God was begotten of his Father This Decree in Scripture-phrase hath several titles 1. It is the very same with that which we usually call predestination for what is predestination but a Decree of God concerning the different preparations of Grace whereby some are guided infallibly unto salvation predestination is a Decree both of the means and end a Decree of giving Grace effectual unto some persons here and of bringing the same persons unto glory hereafter This Decree this predestination this golden chain of the means and end Rom. 8 30 is set down by the Apostle Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified As God hath predestinated some to life and glory so he hath predestinated them to be called and justified before they be glorified whomsoever the Lord hath decreed to save them hath he also decreed to sanctifie before they come to injoy that salvation Eccles 1.4 God have chosen us in Christ before the foundation of the world that we should be first holy and then hapy 2 Thes 2 13. See how these are twisted by the Apostle once and again God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth I have heard of some blasphemous reasonings if we are predestinate to be saved we may live as we list for howsoever we live though never so wickedly yet we shall be saved O fearful O devilish reasoning surely this comes from the Devil and not from God or his
Devil and man as well as betwixt the Devil and the woman but because the woman had more tampered with Satan and being deceived by Satan was first in the transgression therefore is she onely named I will put enmity between thee and the woman 2. Betwixt Satans seed and the seed of the woman I will put enmity not onely between thee and the woman but also between thy seed and her seed q.d. This enmity shall not cease with the death of the woman but it shall continue to her seed and to her seeds seed even to the end of the World We see to this day how the Serpent and Serpents seed are striving and warring against the Church and a wonder it is considering the malice of the enemy that there is a Church upon Earth but onely that we have Christs promise The gates of Hell shall not prevaile against it and lo I am with you alwayes even to the end of the World 3. Betwixt Christ and the Serpent O this a bloody conflict on both sides he shall bruise thy head and thou shalt bruise his heel 1. He shall bruise thy head Christ shall break thy power thy power i.e. the power of the Serpent or of the Devil himself he fights not so much with the seed as with the Serpent if Satan be overthrown his seed cannot stand 2. Thou shalt bruise his heel thou shalt afflict him and his thou shalt cast out of thy mouth a flood of persecutions thou shalt make warre with him Rev. 12.17 and all them which keep the Commandments of God and have the testimony of Jesus Christ I have held you a while in the explication of this first promise and the rather because of the darkness of it and the much sweetness that is contained in it it is full of Gospel-truths strike but the flint and there will fly out these glorious sparkles 1. That a Saviour was promised from the beginning of the world 2. That this Saviour should free all his Saints from sin death and hell the head and power of the Devil 3. That to this end this Saviour should be a Mediator for God would not grant an immediate pardon but the promised seed must first intervene 4. That this Mediator should be of the seed of the woman that is a man and yet stronger then the Devil indued with a Divine power and so he is God 5. That this Man-God should according to his Priestly office be a Sacrifice for sin the Serpent should bruise his heel he should suffer and dye for the people and yet accordingly to his Kingly office he should overcome Satan for he should bruise his head overthrow his Kingdom and make us more than Conquerors in him that loved us 6. That this promise of Christ and of our justification is free God of meer mercy and free-grace brings forth this promise there could be now after the fall no merit in man and even now he promiseth remission of sins and life Eternal in for and through the Lord Jesus Christ No question but in belief of this promise the Patriarchs and Fathers of old obtained life glory and immortality By faith the Elders obtained a good report by faith Abel obtained witness that he was righteous by faith Enoch was translated that he should not see Death by faith Noah became heir of the righteousness of Christ how should it but revive us in these last times to hear that the first thing that ever God did after the World was fallen it was this act of mercy to make a promise of Christ and to reconcile lost man to himself through the same Jesus Christ surely he began to do that soon which he meant to be alwayes a doing even to the end of the World Thus far of the promise as it was manifested from Adam to Abraham SECT III. Of the Covenant of promise as manifested to Abraham THe second breaking forth of this gracious Covenant was to Abraham and now it shines in a more glorious light then it did before at first it was propounded in very dark and cloudy termes not easie to be understood and most things sparingly expressed but in this second rise and manifestation we have it laid down in plainer termes I will establish my Covenant between me and thee and thy seed after thee in their generation Gen. 17 1â— for an everlasting Covenant to be a God to thee and to thy seed after thee For the right understanding of this we shall examine these particulars 1. What a Covenant is 2. What is the establishing of this Covenant 3. Betwixt whom is the Covenant to be established 4. For what time is the established Covenant to endure 5. What are the priviledges of this Covenant 6. What is the condition of this Covenant 7. Who is the head both as undertaker and purchaser and treasurer upon whom this Covenant is established 1. What is a Covenant It is a contract of mutual peace and good will obliging parties on both hands to the performing of mutual benefits and offices Thus was the Covenant betwixt God and Abraham there was a mutual stipulation in it on Gods part to performe his promises of temporal spiritual and Eternal grace and on Abrahams part to receive this grace by faith and to performe due obedience and thankfulness to God Hence a little nearer we say the Covenant is a mutual compact or agreement betwixt God and man whereby God promiseth all good things especially Eternal happiness unto man and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happiness in God according to his promise for the praise and glory of his grace Others describing the Covenant of grace for with the Covenant of works we will not meddle they give it thus The Covenant of grace is a free and gracious compact which God of his meer mercy in Jesus Christ hath made with sinful man promising unto him pardon of sins and eternal happiness If he will but repent of sin and embrace mercy reached forth by faith unfeigned and walk before God in willing faithful and sincere obedience In this description many things are considerable As 1. That the Author of this Covenant is God not as our Creator but as our merciful God and Father in Christ Jesus 2. That the cause of this Covenant is not any worth or dignity or merit in man but the meer mercy love and favour of God 3. That the foundation of this Covenant is Jesus Christ in and through whom we are reconciled unto God for since God and man were separated by sin no Covenant can pass betwixt them no reconciliation can be expected nor pardon obtained but in and through a Mediator 4. That the party Covenanted with is sinful man the fall of our first Parents was the occasion of this Covenant and God was pleased to permit the fall that he might manifest the riches of his mercy in mans recovery 5. That the form of
I in heaven but thee and there is none upon earth that I desire besides thee Christ is mine and mine in a peculiar manner there is a propriety with peculiarity my Lord and my God O the excellency of Faith this step goes beyond all the rest it is a blessed thing to have a true sight of God there is much Power in it but to see God in his glory Majesty greatness goodness as my God to see all the attâ—ibutes of God as those things that my soul hath an interest in to see Christ coming from the Father for me to be my redeemer to see Christ in whom all fulness dwells in whom the treasures of all God's riches are not only Christ dying as man but rising as God for me and my salvation John 20.29 to see Christ and then to lay hold on Christ and to say my Lord and my God O this is the work of precious saith and to this now is Thomas arrived in this confession of his my Lord and my God 2. Hereupon follows Christ's commendation and correction 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 first place Christ commends Thomas's saith because thou hast seen me thou hast believed q. d. thou seest me a man but considering how I am risen from the dead thou believest in me as God I commend thy faith but 't is a weak faith in respect of its rise now therefore to correct it I pronounce those blessed to all generations that when I am gone as in regard of my bodily presence yet they will believe in me blessed are they that have not seen and yet have believed I am afraid of tediousness and therefore I shall not enlarge any more on this apparition SECT VIII Of Christ's apparition to some of his Apostles at the Sea of Tiberias John 21.1 THere is but one apparition more recorded by John after these things Jesus shewed himself again to the Disciples at the sea of Tiberias and on this wise shewed he himself In these apparitions the Evangelist useth one and the same method As in the former so here again is set down the time when the place where the persons to whom the manner how he appeared not one of these circumstances must be wanting to shew the evidence and certainty of his resurrection Ver. 21. 1. The time after these things after the three former apparitions he comes to a fourth and he concludes with this as therein making some mention of himself with which he concludes the whole book This is the Disciple which testifieth these things and wrote these things and we know his testimony is true 2. The place at the sea of Tiberias or at the lake Genezareth where he had called them to the Apostleship there now he appears to these Apostles they were at first fishers and now they are at their Calling upon the sea Christ standing on the shore 3. The Persons to whom he appears they were Disciples their names are in the next verse All Christ's apparitions were to the Disciples of Christ we read not that ever he shewed himself after his resurrection to any but to his followers he shewed himself openly not to all the people but unto witnesses chosen before of God even to us who did eat and drink with him after he rose from the dead Act. 10.41 Acts 10.41 strangers to Christ must be no witnesses of Christ's resurrection and this was his meaning yet a little while and the world seeth me no more but ye see me Joh. 14.19 4. For the manner of his apparition on this wise shewed he himself Chrys hom 86. in Job 1. He shewed himself so it is in this verse twice repeated after these things Jesus shewed himself and in this wise he shewed himself Christ now was not seen or known to the bodily eye for his body was immortal unless by dispensation he condescended thereto I deny not but that glorified bodies are ever actually seen of bodies that are glorified but of mortal men who are yet in this vail of tears those glorious creatures cannot be seen actually except there be some peculiar and divine dispensation As the ayre is too subtile to be seen or as the Sun is too glorious for a weak eye to behold so are glorified bodyes too subtile too solendid for a mortal eye to pierce Mat. 1.43 Mat. 22.30 1 Cor. 15.44 our Saviour tells us that the bodyes of the Saints do shine forth as the Sun in the Kingdom of their Father and that they are as the Angels And the Apostle tells us that their bodyes are spiritual bodies there is a natural body and there is a spiritual body now without dispensation we cannot see spiritual things And hence it is that when Christ shewed himself to the two disciples at Emmaus it is said that their eyes were opened Luke 24.31 they knew him he vanished out of their sight Mark first their eyes were opened why no question but their eyes were open before they did not walk with him and talk with him and sit with him and eat with him but their eyes were then opened ay but now their eyes were opened in another manner as it is said of Elisha's servant that at the prayers of Elisha The Lord opened the eyes of the young man 2 King 6.17 and he saw and behold the mountain was full of horses and chariots of fire round about Elisha in like manner their eyes were so opened that they knew Jesus And then 2. He vanished out of their sight in a strange unusual manner they lost his sight and they could not tell what was become of him in a moment he was invisible to them whose eyes he had opened it plainly shews that glorified bodies as corpulent and commensurable may be seen of mortals but as they are subtle and spiritual they cannot be seen actually without dispensation Christ appeared saith Damascene not by necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his own free will not by the law of nature but by way of dispensation It was his meer condescension permission that he would shew himself at any time unto his Disciples 2. He shewed himself on this wise There were together Simon Peter and Thomas John 21.2 3 4 c. called Dydimus c. In the whole narration we may observe 1. The occasion and 2. The Apparition in the occasion we have a council among the Apostles what to do and 't is concluded they would go a fishing they did so though to no purpose for they fished all night but caught nothing In the Apparition 1. Christ is unknown ver 3. ver 4. He stood on the shore but the Disciples knew not that it was Jesus in this condition we have Jesus speaking and then working a Miracle ver 6. he bids them cast the net on the right side of the ship and then draw
and God be Omnipotent that he can do and can have whatsoever he pleases then Christ being one God with his Father he must needs prevail it is but ask and have let him ask what he will 5. That Christ is God's darling upon this very account because he intercedes for his People Therefore doth my Father love me because I lay down my life John 10.17 that I might take it again I lay it down by suffering and I take it again by rising ascending up into heaven and interceding there and therefore doth my Father love me O the love of God to Christ and of God in Christ to all his Saints God so loved the world that he gave his Son and Christ so loved the world that he gave himself and now again because Christ gave himself and his gift is as a sweet smelling savour unto God therefore God loves Christ O what a round of love is here God loves Christ and Christ loves us and the Father loves Christ again for loving of us there is not an act of Christ in his work of our redemption but the Father looks on it with love and liking Mat. 3.17 Isa 53.11 at his baptism lo a voice came from Heaven saying This is my beloved Son in whom I am well pleased at his death He seeth of the travel of his soul and he is satisfied at his ascension he heareth of the intercessions of his soul and he is delighted Christ's intercessions are God's musick and therefore as sometimes Christ spoke to his Spouse Cant. 2.14 so God speaks to Christ Let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Now Christ's intercessions must needs prevail when God love's Christ for his intercessions sake if before the world was made Prov. 8.29 30. the Son was his Fathers darling for it is said When he appointed the foundations of the earth then I was by him and as one brought up with him and I was daily his delight In the Original delights intimating that the eternal Son was variety of delights to his Father O then what delights what variety what infinite of delights hath God in Christ now interceding for us what a dear darling is Christ to God when not only he stands by him but he represents to him all the Elect from the beginning to the end of the World q. d See Father look on my breast read hear all the names of those thou hast given me as Adam and Abraham and Isaac and Jacob of the Twelve Tribes and of the Twelve Apostles of all the Martyrs Professors and Confessors of the Law and Gospel I pray for them I Pray not for the World but only for them for they are mine methinks I hear God answer What my Son and what the Son of my womb and what the Son of my vows hast thou begotten me thus many Sons and are all these mine why then ask what thou wilt and have what thou pleasest I am as strongly inclined and disposed to give thee grant as thou wouldst have it it is my joy my delight my pleasure to save these souls and surely the pleasure of the Lord shall prosper in thy hands 6. That Christ is God's Commander I speak it with reverence as well as petitioner it is a phraze given to the servants of God command ye me and may we not give it to the Son of God Christians God is as ready to do us service as if we had him at command Isa 45.11 1 John 5.14 This is the confidence that we have in him that if we ask any thing according to his will he heareth us and in this sense we may boldly say that God the Father is as ready to hear Jesus Christ as if he had him at command not that in deed and reality he commands God but that in deed and truth he commands all below God and he commands all in the stead of God And to this purpose is that voice of God I have set my King upon my holy hill of Zion Psalm 2.6 and why my King I dare not say he is God's King as if God were Christ's inferior or Christs subject God forbid why then my King I answer he is God's King because appointed by God or he is God's King John 5.22 because he rules in the stead of God The Father judgeth no man but hath committed all Judgment unto the Son God hath given away all his prerogatives unto Jesus Christ so that now the King of Saints can do what he will with God and with all the world only it follows Ask of me and I will give thee the heathen for thine inheritance as if the Father should have said I cannot deny thee and yet O my Son I would have thee ask do what thou wilt in Heaven Earth and Hell I have not the heart indeed I have not the power to deny thee any thing onely acknowledg this power to be originally in my self that all that honour the Son may honour the Father and all that honour the Father may honour the Son These are the terms betwixt God the Father and God the Son Oh then how powerfull and prevailing are Christs intercessions with his Father if he ask who hath power to command there is little question of prevailing in his suit We have heard in our days of a suit managed with a petition in one hand and a sword in the other and what the effect is all now can tell As a King who sues for peace backt with a potent Army able to win what he intreats for must needs treat more effectually so Christ sueing to his Father for his Saints with a power sufficient to obtain what he sues for he must needs effect what his desires may be it is well observed that Christ is first said to sit at God's right hand and then to intercede he treats the salvation of sinners as a mighty Prince treats the giving up of some Town which lyes seated under a Castle of his that commands the Town or he treats the salvation of sinners as a Commander treats the surrendring of a person already in his hands it is beyond God's power I speak iâ— with submission to deny his Son in any thing he asks Exod. 32.10 if the Lord sometimes cryed out to Moses like a man whose hands are held Let me alone how much more doth Christ's intercession bind God's hands and command all in Heaven Earth and Hell hence we say that God the Father hath divested himself of all his power and given the keys into Christ's own hands I am he that liveth and was dead Rev. 1.18 and behold I am alive for evermore Amen and have the keys of hell and death there is no man goes to Hell but he is lockt in by Jesus Christ and there is no man goes to Heaven but he is lockt in there by Jesus Christ he hath the keys of all men's eternities hanging
not to his Father Thou art sure to speed well O my soul for God is the Father of thy Intercessor If I had a suit to some Majesty and the Prince would but mediate I might hope to speed Christ is Gods's Prince as I may call him and in respect of us The first-begotten of many brethren And herein is thy rejoycing that the party offended is Christ's own Father and in Christ thy Father fathers cannot be cruel to their own dear children What man amongst you whom if his son ask bread he will give him a stone or if he ask a fish Mat. 7.9 10 11. will he give him a Serpent If ye then being evil know how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him and especially if Christ himself ask 4. Consider of the persons for whom Christ intercedes it is for all the Elect and in particular for thee O the sweet of this one meditation if I knew that my name were written in Heaven should I not as Christ bids me rejoyce in this Luke 10.20 oh but what is it to have my name written in the chief part of Heaven what is it to have my name written in the breast-plate of Jesus Christ come read O my soul is it not thus written Isaac or Jacob I have prayed and I am praying for thee that thy faith fail not sure I am that I would not part with my hope in the priviledge for all the wide world the very consideration of this makes me to esteem of all the world as dross and dogs-meat And oh that ever the world or flesh or devil should steal this meditation out of my heart Oh that ever I should forget that Christs is gone to Heaven that he is entred into the Holy of Holies and that he carries my name into the presence of God the Father I speak the same to thee that readest if thou art a Believer there is no doubt of it but Christ is speaking a good word to his Father in thy behalf he can no more forget thee in his intercessions than a Mother with full breasts can forget her sucking Child that she should not have compassion on the Son of her womb Now if ever look up to Jesus yea look and never leave looking till thou spiest thy own name writ on his heart it is enough to fix thy soul and to make it dwell on Jesus Christ thus carrying thee on his shoulders and bearing thee on his breast plate for a memorial unto his Father in Heaven 5. Consider of the agreement and difference betwixt Christ's intercessions and the intercessions of the high Priests of old they did both intercede but Christ's intercessions are ever in a meer transcendent eminent way Christ is more faithful in his office and place than ever high Priest was Christ is more compassionate and pitiful than ever high Priest was and hence it is that he hath the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.11 one of many commiserations all is mercy and love and sweetness and more than motherly affection that comes from Christ O my soul why shouldst thou say with Israel Isa 40.27 My way is hidden from the Lord and my judgment is passed over by my God as if Jesus Christ had left thee out of the count of his people and out of the roll of those whom he is to look after No no he is a faithful and merciful High Priest far above all the high Priests of the Old Testament and if they were so careful not to leave out of their breast-plate one name of all the Twelve Tribes how much more careful is Christ not to leave out thy name in his intercession from this very Argument of Christ's compassion and Christ's faithfulness Heb. 3.1 2. the Apostle calls on us to consider the Apostle and high Priest of our profession Christ Jesus who was faithful to him that appointed him above Aaron or Moses or any of the high Priests why consider him O my soul this Gospel-high Priest is well worthy indeed of thy consideration 6. Consider of the properties of Christ's intercession is it not heavenly and glorious effectual and prevailing and of all other the transactions of our salvation whilest this world lasts the most perfective and consummate O give me the intercessions of Christ above all the intercessions of Men or Angels I know the Saints on earth pray mutually one for another but they pray not in their own names or for their own merits but in the Name and for the merits of Jesus Christ and as for the Saints and Angels in Heaven Cypr. Epist Hier. lib. advers Vigil Cyprian and Jerome seem to grant that they pray for the state of the Church Militant but if so they do it only of charity as Brethren not of office as Mediators they do it only for the Church in general and not for any particular man or member of the Militant Church such an intercession as this so heavenly so effectual so perfective of our salvation so authoritative and publick found upon the satisfactory merits of the person interceding is proper only to Christ I would be glad of the prayers of all the Churches of Christ O that there were not a Saint on the earth but that I were by name in his morning and evening prayer whosoever thou art that readest I beseech thee pray for me but above all let me have a property in those prayers and intercessions that are proper only to Christ I am sure then I should never miscarry Christ's prayers are heavenly glorious and very effectual 7. Consider of the particulars wherein more especially Christ's intercession consists Is it not in the presenting of his person blood prayers interpellations is it not in the presenting of our persons performances pleas or answers to the accusations of Sathan men little think how busie our Mediator Sponsor Solicitor Advocate is now in Heaven for us men little think that Christ is appearing and his blood is crying and his prayers are ascending and his robe of righteousness is covering us and the iniquity of our holy things O my soul look up consider Jesus thy Saviour in these respects I am perswaded if thou didst but know if thou couldst but see what a deal of work Christ hath in hand and how he carries it on for thy salvation it would melt thy heart into very tears of joy Whilst Christ was on earth Luke 2.49 and his Mother had lost him he could then say Wist ye not that I must go about my Fathers business now Christ is in Heaven he is about the same business still all his employment in Heaven is to intercede for us that we may be saved very true there is much in this intercession of Jesus Christ it is a Tree of many branches and every branch fruitful so that if thou wouldst enlarge thy Meditation in this
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.
respects as Angels and men are called gods but simply absolutely essentially and without any restriction Sometimes we read in Scripture that Men or Angels Exod. 7.1 good and bad are called Gods And the Lord said to Moses see I have made thee a God to Pharoah And thou shalt be instead of God to Aaron Thus Nebuchadnezzer is called the mighty one Exod. 4.16 Ezek. 31.11 2 Cor. 4.4 Exod. 22.28 Psal 82.6 Psal 138.1 or the God of the Heathens and Satan is called the god of this world Thus Magistrates are called gods thou shalt not revile the gods I have said yee are gods Angels are called gods before the gods will I sing praises unto thee but in all these there is some restriction or improper speech Moses is called Pharoah's God and Aaron's God not absolutely but with restriction to Pharoah and Aaron Nebuchadnezzer is called the god of the heathen and Satan the god of this world not absolutely but with restriction to the heathen and this world Magistrates are called gods and good Angels are called gods Heb. 1.5 not absolutely but in respect of some offices or excellency which they partake of from God Only Jesus Christ is called God without any restriction Ver. 8 Rom. 8.32 and not only in respect of some office or similitude but absolutely essentially properly as being from all eternity God of God as being God of the substance of the Father before all worlds What is Christ only God as an Angel is God Joh. 2.16 1 John 5.20 I challenge here all blasphemers in the world Vnto which of the Angels said he at any time thou art my Son this day have I begotten thee Or unto which of the Angels said he at any time Thy Throne O God is for ever and ever or to which of the Angels said he at any time Thou art my Son my own Son my only begotten Son unto which of the Angels said he at any time this is the true God the great God who is over all God blessed for ever Amen Tit. 2.13 Rom. 9.5 unto which of the Angels are those divine Attributes given as of eternity immutability omnipotency omniscience omnipresence and yet are all these given to Christ for eternity I was set up from everlasting from the beginning or ever the earth was for immutability Prov. 8.23 Heb. 1.15 Mat. 11.27 John 2.25 Mat. 28.20 thou art the same and thy years shall not fail For omnipotency all things are delivered unto me of my Father For omniscience he needed not that any should testifie of man for he knew what was in man For omnipresence lo I am with you alway unto the end of the world Men Brethren and Fathers I am forced to make this defence of the divinity of Christ because of the blasphemy of those Arians Photinians Eunomians now again raked out of hell O who would think that such a generation of men should be amongst us in this Island where the Gospel hath shined so brightly for so many years we maintain Christ is God and Christ is Lord we say with Thomas my Lord and my God Ah say blasphemers Christ is God and Christ is Lord as Magistrates and Angels are called Gods and Lords I hope I have said enough to difference betwixt Christ and them howsoever I conclude with the Apostle Though there be that are called Gods whether in heaven or in earth as there be Gods many and Lords many yet to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 1 Cor. 8.5 6. 3. He acknowledgeth Christ to be his Lord and his God And Thomas answered and said unto him my Lord and my God Now his saith broke out from the things seen and felt he is raised up to believe things neither seen nor felt he sees the prints and skars in the manhood of Chrst and now he believes that Christ is God yea that Christ is his God my Lord and my God Observe here that faith gives the soul a propriety in God and Christ As God loves some with a special and peculiar love so faith answers God and Christ's particular love by a particular application my Lord and my God and my Christ Faith is an apropiating an applying an uniting grace in the actings of faith on God or on Christ as God we may observe these steps 1. It sees God in his Glory and Majesty in his Greatness and Goodness and all other his attributes it sees God as the infinite fountain of all good and it considers what an infinite dreadful thing it were to be separated from this God it sees God and the sight makes a deep impression on that very soul the love of that God is more to the soul than all the world and the least displeasure of that God is more trouble to that soul than all the miseries that all creatures under heaven are able to bring upon it 2. It discovers the reality of this Glory and Majesty of this greatness and goodness of God Before any faith is planted in a soul the very use of reason may come to understand much of God and Christ but in comparison it looks upon God and Christ as notions conceits and imaginary things only faith convinces the soul throughly of the certainty and truth of such things where true faith is the things we believe are more certain to us than things we see or feel or handle faith is so sure in its apprehensions of God and Christ that it will venture soul and body the loss of all upon that account it will bear any hardship yea it will venture the infinite loss of eternity upon them 3. It enables the soul to cast it self upon God in Christ for all the good and happiness it ever expects Alas saith the soul I have formerly rested on worldly things I looked upon them as the only real sure excellences that I had to enjoy but now I find they are vain things deceitful things no better than reeds of Egypt vanity of vanities and nothing is real sure excellent on this side God and Christ Cant. 6.2 and therefore I will rely upon him and none but him it is only God is an all-sufficient good it is only Christ that is the rock that will never fail on him will I role my self unto him will I make an absolute resignation of all I will betrust him with all I have and all I am I will commit all unto him for ever and ever 4. As faith relyes all upon God in Christ so it apropriates all God and all Christ unto it self I am my beloved's and my beloved is mine there is a mutual propriety betwixt Christ and the Church and betwixt Christ and the soul Christ hath a propriety in me Psal 73.35 and I have a peculiar propriety in Christ Christ is mine so as I have none in the world so mine whom have