Saints why what bodies you will say have they I answer glorious bodies no sooner shall the bodies of the Saints arise but they shall exceed with singular qualities 1 Cor. 15.42 43 44 They were sown in corruption but they are raised in incorruption they were sown in dishonour but raised in glory they were sown in weakness but raised in power they were sowen natural bodies but raised spiritual bodies The Sun in its shinings doth but shadow forth the glory of their bodies and this will in some measure torment Reprobates to see the difference of their bodies and the bodies of the Saints O will they say yond are they whom we despised and now are they honoured See a world of Suns rising at once out of all parts of the Earth sometimes we lived on Earth and we never saw but one Sun rising in the East but lo millions of Suns on East and West and North and South O those are the glorious Saints of Heaven see with what swift and agile bodies they are preparing to fly into the Air to meet their Lord and Saviour there whilst in the mean time we rise with such heavy dull and deformed bodies that we cannot mount O what will become of us why this is the day of resurrection The Angels have been here to unseal our graves to roll away the stones and at their shout and sound of the Trumpet our scattered dusts have met together and lo now we stand upon the Earth 4. No sooner the Saints raised and their souls and Bodies re-united with excellent Majesty but then shall all the elect of God from first to last be gathered together if you ask whence and whither I answer 1. To the question whence from the four winds from one end of Heaven to another i.e. From all parts of the world from East and West and North and South from one end of Heaven to another a Vulgar term in regard of our sight for in it self Heaven is round and hath no end the meaning is that not one Saint in all the world from Adam to the last man shall be concealed or lye hid from the most hidden inward secret bosom of the earth all shall be gathered howsoever their dusts may be scattered into a thousand thousand parts yet the power of Christ shall restore all those dusts and bring them together into their several compacted bodies 2. To the question whether they shall be gathered Some say to the Valley of Jehoshaphat Joel 3.12 from that Text Let the Heathen be weakened and come up to the Valley of Jehoshaphat for there will I sit to judge the Heathen round about but I believe this Text hath reference to a particular judgment of God upon Israels enemies which dwell round about Jerusalem and not to the general day of Judgment Others say Acts 1.11 12. to Mount-Olivet from that Text This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven then returned they unto Jerusalem from the Mount called Olivet But I believe this Text speaks onely of the manner how Christ shall come and not of the place to which he shall come Indeed 't is not probable that either the valley of Jehoshaphat or the Mount of Olivet can be sufficient places to contain all the men that ever were are and shall be and therefore if such a thing can be determined I should rather appeal to that Text 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them that are raised in the clouds to meet the Lord in the air When Christ was askt this very question where Lord whither shall the Saints be gathered where shall the general Judgment be he answers wheresoever the body is thither will the Eagles be gathered together By the body Christ meant himself and by the Eagles Christ meant his Elect because their youth is renewed as the Eagles now the elect must resort to Christ wheresoever he is and the Apostle is express that Christ is in the air and in the clouds and therefore thither must the elect be gathered Luke 17.37 they shall be caught up by the holy Angels into the clouds to meet the Lord in the air Vse O my brethren what sights are these what changes wonders strange face of things will be this day how is it that we are not as frequent in the meditation of this Summons as Jerom was who as he thought heard dayly that sound Arise ye dead and come to Judgment methinks a sad and serious consideration of these passages might keep us close to Christ come try a little if in the hurryings of the day we are so distracted that we cannot reach the spiritual part of a meditation yet in the evening or morning when all is still or in the night-season when all is quiet then labour to prevent the day of doom so realize it as if then we saw Christ in the clouds sending his Angels on this errand Away and bring hither all the men and women in the world and in the first place gather my Saints together unto me Adam and Abraham those Fathers of the world and of the faithful let them see all their children and let all their children see them and bring them all to my Throne awaken the world let them who have slept in their graves some thousand of years be now rouzed and raised Imagine then as if we heard the Trumpet of God founded by the Angels of God and as the sound of it waxed louder and louder that we saw the Mountains skip like Rams and the little Hills like young Sheep That we saw all the graves in Churches or Church-yards in Fields or Plains or Seas fly open that we saw all the bodies of the dead beginning to stir and to stand upon their feet and presently the Angels coming and taking all the Saints upon their wings and so flying with them through the air till they came to the Throne and judgment-seat of Christ is it possible that such a meditation should pass without some tincture of it on our spirits if my ears shall hear that sound and if my eyes shall see these sights is it not time for me to lay these things to heart that I may be found faithful and well-doing as sure as I have this Book in my hand I must be one of those that shall hear the sound of the Trumpet and away I must from the mouth of my grave where ever I shall be buried to the cloud where Christ doth sit come then how would I rise as foul as a toad or as an Angel of God O my God! set this home on my soul O where 's my Lamp and where 's my oyl are all ready and am I ready furnished and prepared to meet the Lord in the Air Christians if we have any life in us let us act and realize this to the life O this would keep
that was against us and nailed to his cross now he spoiled Principalities and Powers and carried the keys of death and hell at his own girdle now he came out of the grave as a mighty Conqueror saying as Dehorah did in her song O my soul Judg. 5.21 thou hast trodden down strength thou hast marched valiantly Again was it not to become the first-fruits of them that sleep Christ was the first that rose again from the grave to dye no more and by vertue of his resurrection as being the first-fruits all the Elect must rise again As in Adam all dye even so in Christ shall all be made alive 1 Cor. 15.22 23. but every man in his own order Christ the first-fruits and afterwards they that are Christ's at his coming Some may wonder can the resurrection of one a thousand six hundred years ago be the cause of our rising yes as well as the death of one five thousand six hundred years ago is the cause of our dying Adam and Christ were two heads two roots two first-fruits either of them in reference to his company whom they stand for And now O my soul thou mayst say with Job I know that my Redeemer liveth Job 19.25 and that I shall see him at the last day not with other but with these same eyes If Christ live then must I live also if he be risen then though after my skin worms shall destroy this body Ver. 26. yet in my flesh I shall see God Again was it not that he might be declared to be the Son of God was it not that he might be exalted and glorified this is the main reason of all the rest see thou to this O give him the glory and praise of his resurrection so muse and meditate and consider on this transaction as to ascribe to his Name all honour and glory what is he risen from the dead Hath God highly exalted him Psal 2.11 and given him a name above every name O then let every tongue confess that Jesus Christ is Lord to the glory of God the Father 3. Consider of the manner of Christ's resurrection he rose as a common person in which respect his resurrection concerns us no less than himself We must not think that when Christ was raised it was no more than when Lazarus was raised his resurrection was the resurrection of us all it was in the name of us all and had in it a seed-like vertue to work the resurrection of us all O the priviledge of this communion with Christ's resurrection if I believe this truly I cannot but believe the resurrection of my body and the life everlasting why Jesus Christ hath led the dance and though of my self I have no right to Heaven or Glory yet in Christ my Head I have as good right to it as any heir apparent to his lands 2. He rose by his own power and so did none but Jesus Christ from the beginning of the world it was never heard that any dead man raised himself Indeed one Instance we have that a dead mans Corps should raise up another dead man They cast the man into the Sepulchre of Elisha 2 King 13.21 and when the man was let down and touched the bones of Elisha he revived and stood up on his feet dead Elisha raised up a dead man from the grave but dead Elisha could not raise up himself from the grave only Christ arose himself and at the same time he raised many others and here was the argument of his God-head John 10.18 I have power to lay down my life and I have power to take it up again how should we but trust him with our life who is the resurrection and the life He that believeth in him though he were dead yet shall he live O my soul he was able to raise himself much more is he able to raise thee up only believe and live for ever 3. He rose with an earthquake O the power of Christ in every passage what ayled thee O earth to skip like a Ram was not the new Tomb hewn out of a Rock and was not a great stone rolled to the door of the Sepulchre the ground wherein he lay was firm and solid Job 18.4 Psal 99.1 and shall the rock be removed out of his place O yes the Lord reigneth and therefore the earth is moved Oh what a rocky heart is this of mine how much harder is it than that rock that moves not melts not at the presence of God at the presence of the God of Jacob the Sun they say danced that morning at Christ's resurrection the earth I am sure then trembled and yet my heart is no way affected with this news I feel it neither dance for joy nor tremble for fear O my soul be serious in this meditation consider what a posture wouldst thou have been in if thou hadst been with those Souldiers that watched Christ so reallize this Earthquake as if thou now felt it trembling under thee 4. An Angel ministred to him at his resurrection An Angel came Mat. 28.2 and rolled back the stone from the door and sate upon it Angels were the first Ministers of the Gospel the first Preachers of Christ's resurrection they preached more of Christ than all the Prophets did they first told the woman that Christ was risen Luke 24.6 and they did the first service to Christ at his resurrection in rolling the stone from the doors mouth O my soul that thou wert but like these blessed Angels how is it that they are so forward in God's Service and thou art so backward One day thou expectest to be equal with the Angels and art thou now so far behind them What! to be equal in Reward and behind them in Service Here 's a Meditation able to check thy Sloath and to spur thee on to thy Duty 5. Many of the Bodies of the Saints arose out of their Graves at His Resurrection as the Angels ministred so the Saints waited on Him In this Meditation trouble not thy self whether David Moses Job Abraham Isaac and Jacob were some of those Saints as some conjecture upon some Grounds It is a better Consideration to look upon them as the Fruit of Christ's Resurrection and as an Earnest of thy Own The Vertue of Christ's Resurrection appears immediately and it will more appear at the general Resurrection Day As sure as these Saints arose with Him and went into the Holy City and appeared unto many so sure shall thy Body rise again at the Last Day and if thou art but a Saint it shall go with Him into the Heavenly Jerusalem and appear before God and His Son Jesus Christ in Glory 6. Christ rose again with a true and perfect Body with an Incorruptible and Powerful Body with a Spiritual and an Agile Body with a Glorious Body brighter than the Sun in his utmost Glory On these things may the Soul expatiate O it is a worthy blessed
his praise and bidding him welcome into glory and am I sinning here on earth and by my sins crucifying again and again the Lord of glory O that I might ascend with Christ O that I were now on the wing towards heaven Oh what is it that hinders my ascension but this clog of clay so long as this body remains a natural body I cannot ascend oh therefore that the change were come Oh that this natural body were spirituall that this corruptible had put on incorruption and this mortal had put on immortality then could I move upwards as well as downwards such is the supernatural property of a glorified body that it ascends or descends with equal case or if this be not possible for my present condition if this body if mine must first descend before it ascend if it must down into the grave before it go up into glory why yet Oh that my better part were on the wing Oh that my soul were mounting upwards Oh wretched man that I am who shall deliver my soul from this body of death or if the union be so strong for a while that neither soul nor body can really or substantially ascend Phil. 1.23 yet O that I were still ascending in a spiritual way O that my affections were still on things above and not on things beneath yea I could wish a nearer union even by a dissolution why Christ is ascended and I would fain be where Christ is though it cost me dear I desire to be dissolved I desire to depart and to be with Christ which is for better 2. Let us see Christ sitting down at the right hand of God and so desire to sit with him when Christ sate down it was not in his own pure Personal right simply as it is his inheritance Eph. 2.5 6. but with relation to his Saints and Members He hath quickened us together wtth Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus I confess Christ's sitting at God's right hand as taken for the sublimity of his power is not communicable unto us for that is Christs own prerogative to which of the Angels said he at any time Heb. 1.13 Sit on my right hand Yet his sitting in heaven as it is indefinitely expressed is in some sort communicable unto us for he sate down as a common person thereby shewing that we were to sit down with him in our proportion Rev. 3.21 Him that overcomes I will grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne Christ sits in his Fathers Throne and we sit in Christ's Throne Christ sits at the right hand of God and wâ— sit at the right hand of Christ Oh how desirable is this The Mother of Zebedees Children understood this mystery very darkly Mat. 20.21 22 23. yet worshipping Jesus she desired a certain thing of him what thing why grant saith she that these my two Sons may sit the one at thy right hand and the other on thy left hand in thy Kingdom Christ blamed them because they know not what thy asked and yet he tells them that to sit on his right hand and on his left is given to them for whom it is prepared of his Father O my soul desire after this for this is worthy of thy desire this is a great thing an high exaltation another manner of honour than any that this world affords Courtiers desire no more but to sit at the Princes right hand but O the vertue of Christ's Session that thereby thou shouldst sit at the right hand of God! this is the very height and excellency of heavens glory only take heed of apprehending it after a carnal and natural way this very exaltation consists in the Image of God and communion with God it is the spiritual part and power and glory of heaven if any thing be desirable above another surely this above all Eph. 1.20 21. what that Christ should be exalted above all Principalities and Powers and mights and dominions and every thing that is named in this world and in the other what that Christ should sit down in his Fathers Throne Eph. 4.10 in the highest part of Heaven far above all heavens and that I a poor worm dust and ashes should sit with him in Heaven should be one with him in glory should be as near him in honour and happiness as such a poor creature is possibly capable of Oh how should I but hunger and thirst after this if I might have a wish I would not wish low things why this is the very top and height and quintessence of Heaven Christ in his Fathers Throne and I in Christ's Throne in desiring this I desire all and therefore whatever thou givest or denyest Lord give me this and I have enough for ever 3. Let us see Christs mission of his holy spirit and so desire a share in that gift we cannot expect to sit with Christ but we must first have the spirit of Christ and therefore as we would have that let us desire after this The greatest gift we can expect in this world is the spirit of Christ Consider O my soul all things here below are either temporal or spiritual things and of things spiritual this is the sum the in-dwelling of the Spirit O Lord give me thy self and that contains all gifts O give me the spirit Psal 4.6 and thou canst not but with him give me all things there be many that say saith the Psalmist Who will shew us any good earthly things are desired of many but is any thing on earth to be compared with this gift from heaven if it were only the beauty of holiness it were certainly a most desirable thing if we rightly understand it holiness though but one effect of the spirit is a most rare thing holiness fills the soul with joy peace quietness assurance holiness entertains the soul with feasts of fat things and of refined wines holiness carries the soul into the banqueting-house of apples and flaggons holiness gives the soul a dear communion with God and Christ holiness brings the soul into a sight of Christ an access to him a boldness in his presence holiness admits the soul into the most intimate conferences with Jesus Christ in his bed-chamber in his galleries of love and that which is an argument of more beauty than all the creatures in the world have besides holiness attracts the eye and heart and longings and ravishments the tender compassions and everlasting delights of the Lord Jesus and if holiness be thus lovely Oh what is the holy spirit it self what is the Rise the Spring the Fountain of holiness what O my soul that not only grace but the spirit of Christ should dwell in thy spirit that thou shouldst be God's building and that not as the rest of the world is for his creatures to inhabit 1 Cor. 3.9
shall thy God rejoyce over thee look how the joy of a Bridgroom is over his Bride upon the wedding-day surely then if ever all is love and joy so is Christ's joy over his Saints at the last day then begins that joy that never never shall have end there shall be no moment of time wherein Christ will not rejoyce over his Saints for ever after 9. It is the day of Christs perfection Christ as Mediator is not fully perfect till all his members be in glory united to him As an head that wants an arm or hand or leg we say is lame so it is a kind of mistical lameness that Christ our head hath not with him all his members the Saints are little pieces of mystical Christ and it shall not be well till Christ gather in his arms and thighs and pull them nearer to himself in glory and is not this desirable to see the Lord Jesus Christ as Head of the Church in his perfection to see the Son of righteousness with every beam united to him O desirable day Hos 2.18 10. It is Christ's Wedding-day or the Marriage day of the Lamb. The Saints are betrothed to Christ when first they believe in Christ that is Christ's word I will betroth thee unto me Cant. 4.10 and thou art my sister my spouse not my Wife thou art not yet married onely contracted here but at that day the marriage of the Lamb will be compleat and then will the voyce be heard Rev. 19.7 Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his Wife hath made her self ready O the joy that Christ and Saints and Angels and all that belong to Heaven will make at this marriage Blessed are they that are called to the Marriage-supper of the Lamb. One of the seven Angels that came to John in visions Rev. 21 9. talked with him saying Come hither and I will shew thee the Bride the Lambs Wife If the espoused Virgin be willing to be married how is it that we cry not Come Lord Jesus come quickly 1 Cor. 5.24 11. It is Christ's day of presenting his Saints unto his Father he delivers up the Kingdom to God even the Father Then shall he take his Bride by the hand and bring her to his house and present her in all state and solemnity to the Father Is not this a desirable day surely Christ rejoyceth and his very heart even springs again to present his Church unto his Father Father here behold my Bride that I have marryed unto my self It is true a Child may sometimes marry such a one as he may be ashamed to think of bringing to his Fathers house but how mean and sinful soever we are of our selves when once we are marryed unto Christ he will not think it any dishonour no not before his Father that he hath such a bride Father will he say lo here all my Saints of all that thou hast given me I have lost none but the children of perdition these are mine dearly bought thou knowest the price O welcome them to glory 12. It is the day of Christ's glory What glorious descriptions have we in scripture of Christs coming to Judgment The Son of man shall come from heaven with power and great glory and the work no sooner done Math. 24.30 but he shall return again into Heaven with power and great glory Not to mention the essential glory of Christ O the glory of Christ as Mediator all the glory that Ahashuerus could put upon his favourites was nothing to this spiritual and heavenly glory which the Father will put upon the Son it is a glory above all the glories that ever were or ever shall be it is an eternal glory not but that Christ shall at last give up his Kingdom to his Father he shall no more discharge the acts of an Advocate or intercessor for us in heaven onely the glory of this shall alwayes continue it shall to all eternity be recorded that he was the Mediator and that he is the Saviour that hath brought us to life and immortality and upon this ground the tongues of all the Saints shall be imployed to all eternity to celebrate this glory This will be their everlasting Song Vnto him that loved us Rev. 1.5 6. and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Now is not this a desirable thing do we believe there is such a thing as Christ's mediatory glory and Christ's essential glory as Christ's humane glory and Christ's divine glory and have we no desires to behold this glory surely Christ himself desired it of God he would have his Saints with him where he is that they might behold his glory and shall not we desire it whom it most concerns O the sweet temper of the spouse when she cryed out Cant. 8.14 Make haste my beloved and be thou like a Roe or to a young Hart upon the mountains of spices Come now and run over these particulars surely every one is motive enough to desire this day it is a day of refreshing a day of restoring a day of manifestation of the sons of God a day of adoption and of the redemption of our bodyes a day of Christs coming of Christ's revealing of Christ's appearing of Christ's joy of Christ's perfection of Christ's Wedding of Christ's presenting of his Saints of Christ's glory what are we not yet in a longing frame the wife of youth that wants her husband for some years and expects that he should return from over Sea-lands she is often on the shore her very heart loves the wind that should bring him home every Ship in view that is but a drawing near the shore is her new joy and new reviving hopes she asks of every passenger O saw you my husband what is he a doing when will he come is he not yet Shipped and ready for a return souls truly related to the Lord Jesus Christ should methinks long no less O what desire should the Spirit and the Bride have to hear when Christ shall say to his Angels Make you ready for the journey let us go down and divide the skies and bow the Heavens I 'le gather my prisoners of hope unto me I cannot want my Rachel and her weeping Children any longer behold I come quickly to judge the Nations Methinks every spouse of Christ should love the quarter of the sky that being rent asunder should yield unto her husband methinks she should love that part of the heavens where Christ puts through his glorious hand and comes riding on the Rain-bow and Clouds to receive her to himself I conclude this with the conclusion of the Bible He that testifieth these things saith surely I come quickly Amen Even so Rev. 22.20 come Lord Jesus SECT IV. Of hoping in Jesus in that
LOOKING UNTO JESUS A VIEW OF THE Everlasting Gospel OR THE SOULS EYING OF JESUS As carrying on the great Work of Mans Salvation from First to Last By ISAAC AMBROSE Minister of the GOSPEL Isaiah 45.22 Look unto me and be ye Saved all the Ends of the Earth LONDON Printed for Richard Chiswel Benj. Tooke and Thomas Sawbridge 1680. To the Right Honourable WILLIAM Earl of BEDFORD Lord RUSSEL Baron of THORNEHAVGH Right Honourable ONce I made bold to prefix an Epistle to Your Honour before my Book entituled Ultima since which time You have continued with increase Your wonted favours As the Sun that rejoyceth to run his race and is unwearied after his many revolutions so Year after Year have You indefatigably expressed Your great Bounty whereby both my self and family have been exceedingly refreshed As I cannot but in way of thankfulness acknowledge thus much So I shall be a sincere Remembrancer both of your Honour and Your nearest Relations at the Throne of Grace My Lord I have now composed this Work containing a necessary practice and high priviledge of every Christian it is by way of supplement to the other duties set down in my Book call'd Media but because of my large handling it I reserved it for a tract by it self Indeed of all other duties I prefer it as the chief and I exceedingly wonder that before this time it hath not been undertaken by some abler hand Christians ordinarily go to Prayer Sacraments Hearing Reading and Meditation of the Word and sometimes though more seldom they set on the exercise of other Duties as self-trial self-denial the improving of experiences the clearing of evidences extemporary and deliberate meditation c. but in the mean time how is the main the prime employment even the duty of duties of Looking unto Jesus wholly neglected If many or most have been ignorant of it hitherto I think it is high time to discover it to the sleepy world and it may be when day is clear they will walk in the light and bless God for finding out a way wherein they may more immediately have commerce with Jesus Christ I could have wished that others more able had appeared in this service in a particular handling of this excellent subject I find it in print wisht for by a godly Brother where he complains that Christ's love had been so little studied Men have been very swift in searching after other truths but slow in searching after this An ample exact discovery of this love of Christ I say of this love in carrying on our souls salvation from first to last may well be set down amongst the desiderata the desirables of Divines it having been so little handled unless in some parts or pieces by any Surely it is very sad to think that the knowledge of this love of Christ in a continued series being of such necessary and high concernment hath been so little enquired into O what a gallant Gospel-design were it for some one who is acquainted with the Spirit in a large measure to go over the whole History of the Gospel of the everlasting Gospel of Jesus and to observe the glorious shinings of the love of Christ to Believers in all it would be precious if some would take it in hand and perfect it to the purpose but it is sad to think it hath been neglected so long As the Lord hath enabled I have adventured and if for my rashness in not waiting any longer to see if any Star of a greater magnitude would have appeared I must be censured I fly to your Honour for Patronage Nor only for Patronage but I humbly heg of You and Yours to peruse and practise this slender Work who can tell but some of the golden Oile of Grace may come out of Jesus Christ the true Olive-tree even through these Pipes and if so your own experiences will be satisfactory answers to all other censures Sure I am in this exercise however the directions may be weak you will find the advantage of lying at the well-head and so you may drink more sweetly than others that make use only of the streams That you my noble Lord and your vertuous Lady with your hopeful Issue may receive spiritual good by this Treatise and all other helps which God's good providence may put into your hands Is the hearty prayer My Lord Of your Honours thankful faithful though very unworthy servant ISAAC AMBROSE TO THE READER AMongst all the duties I formerly mentioned I omitted one that now I look upon as chief and choice of all the rest This is the duty I call Looking unto Jesus and if I must discover the occasion of my falling on it I shall do it truly and plainly and in the simplicity of the Gospel as thus In the Spring 1653. I was visited with a sore sickness and as the Lord began to restore my health it came into my thoughts what my Jesus had done for my soul and what he was doing and what he would do for it till he saved it to the uttermost In my conceptions of these things I could find no begining of his actings but in that eternity before the world was made nor could I find any end of his actings but in that eternity after the world should be unmade only betwixt these two extremities I apprehended various transactions of Jesus Christ both past and present and to come In the multitude of these thoughts Within me my soul exceedingly delighted it self and that delight stirring up in me other affections for one affection cannot be alone I began to consider of those texts in Scripture which seemed at first to impose the working of my affections on so blessed an Object as a Gospel-duty then I resolved if the Lord Jesus would but restore my health and prolong my life I would endeavour to discover more of this Gospel-duty than ever yet I knew and that my pains therein might not hinder my other necessary labours my purpose was to fall on this subject in my ordinary preaching wherein I might have occasion both to search into Scriptures several Authors and my own heart In process of time I began this work begging of God that he would help me to finish as he inclined me to begin and that all might tend to his glory and the Churches good In the progress of my labours I found a world of spiritual comfort both in respect of the object that I handled Jesus Christ and in respect of the act wherein consisted my duty to him in Looking unto Jesus 1. For the Object it was the very subject whereon more especially I was bound to preach Christ in you the hope of glory said Paul to his Colosians and he immediately adds whom we preach Col. 1.27 28. and unto me who am less than the least of all the Saints is this grace given what grace that I should preach among the Gentiles the unsearchable riches of Christ Eph. 3.8 Ministers ought in duty more abundantly to preach
That he should pass by so many on the right hand and on the left and that I should be one whom the Lord did Elect what such a vile and sinful Wretch as I am was there ever like Love was there ever like Mercy may not Heaven and Earth stand amazed at this O what shall I do to be thankful enough to this dear God Thus thou that knowest thy interest in Christ study praise and thankfulness Say in thy self who made me to differ from those Cast-away Souls Alas we were all framed of the same Mould hewed out of the same Rock It is storied of one of the late French Kings that in a serious meditation considering his own condition of being King and Ruler of that Nation Oh said he when I was born a Thousand other Souls were born in this Kingdome with me and what have I done to God more than they O my Soul what difference betwixt thee and those many Thousands of Reprobates that live with thee in the world at this day nothing surely nothing but the free mercy goodness and love of God in Jesus Christ O then praise this God yea sound forth the Praise of the Glory of his Grace Remember that was Gods design and that is thy Duty SECT IX On conforming to Jesus in that Respect 2. WE must Conform to Jesus we must fix our Eyes on Jesus for our Imitation that also is the meaning of this looking in the Text. And in respect of our Predestination the Apostle speaks expresly Rom. 8 29. he did Predestinate us to be conformed to the Image of his Son This is one end of Predestination and this is one end of looking unto Jesus nay it is included in it A very look on Jesus hath a Power in it to conform us to the Image of Jesus 2 Cor. 3.18 We are changed by beholding saith the Apostle Oh when I see Gods love in Christ to me even from all Eternity how should this but stir up my Soul to be like Jesus Christ where there is a dependance there is a desire to be like even among men how much more considering my dependance on God in Christ should I desire to be like Christ in disposition all the question is what is this Image of Christ to which we must be conformed I Answer Holiness and Happiness but because the latter is our reward and the former is our duty therefore look to that But wherein consists that I Answer in that resemblance likeness and conformity to Christ in all the passages forementioned And in every of those must we conform to Christ As 1. Christ is the Son of God so must we be Gods Sons As many as received him to them he gave Power to become the Sons of God Joh. 1.12 Mal. 1.6 1 Pet. 1.17 O what duty lies upon us in this respect If I be your Father where is mine Honour and if ye call on the Father pass the time of your sojourning here in fear God looks for more honour fear reverence duty and obedience from a Son than from the Rabble of the World if thou art Gods Son thy sins more offend God then the sins of all the reprobates in the world why alas thy sins are not meer transgressions of the Law but committed against the mercy bounty and goodness of God vouchsafed unto thee thy sins have a world of unthankfulness joyned with them and therefore how should God but visit Amos 3.2 you onely have I known of all the Families of the Earth therefore will I visit you for all your Iniquities O think of this you that are Gods Sons and conform to Christ for he was an Obedient Son 2. Christ the Son of God delights in the Father and his delight is also with the Sons of men so must we delight in the Father and delight in his Children Psa 37.4 Psa 16.3 Delight thy self in the Lord and he shall give thee the desire of thy Heart And the Saints that are on the Earth are they in whom is all my Delight saith David It is storied of Dr. Taylor that being in prison he could delight in God and he rejoyced that ever he came into Prison because of his acquaintance with that Angel of God as he called Mr. Bradford O this is Heaven upon Earth not only God but the very Saints of God are sweet Objects of delight Mark them and if they be Saints indeed they are savory in their Discourse in their Duties in their Carriages their Example is powerful their society profitable how should we but delight in them 3. God and Christ laid this Plot from all Eternity that all he would do should be to the praise of the glory of his Grace So must we purpose this as the end of all our actions whether we eat or drink or whatsoever we do we must do all to the glory of God 1 Cor. 10.31 But especially if from God we receive any spiritual good then give all again to the glory of his grace Dan. 2 20 23 Blessed be the Name of God for ever and ever said Daniel for Wisdom and might are his and I thank thee and praise thee O God of my Fathers who hast given me Wisdome and Might an excellent spirit of Wisdome and Might wrought in Daniel and he acknowledges all to the Giver wisdome and might are his Christians if you feel grace in your hearts I beseech you acknowledge it to Christ He does all he subdues Lusts heals VVounds staies inward Issues sets broken Bones and makes them to rejoyce and therefore let him him the glory of all do you acknowledge grace in it's latitude to the God of all grace 4. God and Christ counselled about our Salvation there was a great conflict in the Attributes of God justice and mercy could not be reconciled till the Wisdom of God found out that glorious and wonderful expedient the Lord Jesus Christ so let us Counsel about our Salvation the flesh and the spirit whereof we are compounded draw several wayes the Flesh draws Hell-ward and the Spirit Heaven-ward come then call we in heavenly and spiritual Wisdome to decide this Controversie you may hear its Language in Job 28.28 Job 28.28 Behold the fear of the Lord that is Wisdome and to depart from evil is Vnderstanding If we would draw heaven-ward and save our souls come then let us hear the conclusion of the whole matter fear God and keep his Commandments Eccles 12.13 for this is the whole duty of Man Keep his Commandments in an Evangelical sense i look at the expedient Jesus Christ who hath kept them for us and in whom and through whom our imperfect Obedience is accepted with God 5. God and Christ loved us with an everlasting Love So must we love him who hath first loved us this is the nature of spiritual Love that it runs into its own Ocean O love the Lord all ye his Saints who hath more cause to love him then you
the next Sections SECT II. Of the Covenant of promise as manifested to Adam THe Covenant of grace in this sense is nothing else but a compact made betwixt God and man touching reconciliation and life Eternal by Christ Now the first breaking forth of this gracious Covenant was to Adam and Eve immediatly after the fall expressed in these words I will put enmity between thee and the woman Gen 3 19. and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel This promise as it is the first so the hardest to be understood it contains in it good news of the overthrow of Satans Kingdome and of mans freedom by the death of Christ But the obscurity is such that Luther exceedingly complains Textus qui omnibus debebat esse notissimus a nemine quod ego sciam diligentor accurate explicatus c. Luther Gen. 3.14 the Text which of all men should rightly be known is of no man that I know saith he especially and accurately unfolded amongst the Antients there is not one that hath explicated this Text according to the dignity of it The occasion was this The Lord looking down from heaven and seeing how Satan had prevailed against man and in some sort undone the whole fabrick of the creation he resolves upon Satans ruine and mans preservation And the Lord God said unto the Serpent because thou hast done this thou art cursed This literally is understood of the Serpent but Spiritually of the Devil both were as means to draw man unto sin and therefore they are joyned as one in the punishment The Lord cut off the feet of the Serpent say the Rabbies and cursed him R. Eliezer c. 14. and he cast Samael the Devil and his company out of heaven cursed them Indeed man being in the transgression must also have his punnishment as it follows vers 17 18 19. and yet that God might manifest the riches of his grace he includes in the Serpents malediction this everlasting Gospel I will put enmity between thee and the woman c. For the sense of the Words we shall open these termes as 1. Who is the Serpent 2. Who is the woman 3. What is the seed of the Serpent 4 What is the seed of the woman 5. What is that Hu in our Bible translated it 6. What is the Serpents head and the bruising of it 7. What is the heel of the seed of the woman and the bruising of it 8. Amongst whom was the enmity or rather enmities for in the Text we find many Armies I will put enmity between thee and the woman and between thy seed and her seed c. 1. Who is the Serpent I find diversity of opinions among Interpreters Some say it was onely the Serpent and that which belongs unto Satan is but mystically understood others say it was onely Sathan under the notion of a Serpent as sometimes he is called the great Dragon And the great Dragon was cast out that old Serpent called the Devil Rev. 12.9 and Satan which deceived the whole world Others say it was both Satan and the Serpent as men are said to be possessed of Satan so was the Serpent possessed of the Devil Satan could not provoke our first parents to sin by any inward temptation as now he doth by the help of our corruption nor could he enter into their bodies or minds because of the holiness and glory that was in them and therefore he presumed to take a beast of the earth and by disposing of his Tongue he speaks within him But what must the Serpent have punishment that was only Satans instrument in the temptation yes Such was Gods love to man that he condemns both the Author and instrument of that that evil as one that in anger breaks the sword wherewith his son or his friend was wounded so Gods breaks Satans sword the Serpent is punnished according to the letter of the Text and Satan is punished in the spiritual meaning of the Lord. Who is the woman Some are all for Allegories and thy will tell you that the Serpent and the Woman are the superiour inferiour faculties of the Soul and that ever since the Fall there hath been a continual War betwixt these but I look at this Commentary as vain and trifling though it be fathered on some of the Antients and of no small note others say this Woman is the Blessed Virgin in relation to which they read the last words thus she shall bruise thy head this reading is not only allowed but confirmed by the Councel of Trent and in some of their Prayer-books thy call her The Mother of the Lord the Tree of Life the breaker of the Serpents head and the Gate of Heaven But I look on this Commentary as ignorant Idolatrous Antiphona de domina nostra secundum usum Eccles Hildenshem and wholly derogatory to the Kingdom of Christ Others are not so easily mislead and therefore say that the Woman wheresoever mentioned in this Text is Eve and none but Eve she it was whom the tempter had seduced and in just judgment for her familiarity with the tempter God meets with her I will put enmity saith God between thee and the Woman 3. What is the Seed of the Serpent in Scripture phrase Seed is sometimes taken collectively for many at once as when the Lord said to Abraham I will be thy God and the God of thy Seed Gen. 17 17 18 and to thee and thy Seed will I give this Land and I will multiply thy Seed as the sand of the Sea and sometimes it is taken singularly for one only person thus Eve called her Son Seth for God said she hath appointed me another Seed instead of Abel Gen. 4.25 Gen. 22.18 and so it is said of Christ in thy Seed shall all the Nations of the Earth be blessed Now in this place the Seed of the Serpent is taken collectively for all the families of Devils Mat. 25.4 for the Devil and his Angels as Christ calls them and for all the Sons of the Devil i. for all reprobate men whose Father and Prince is the Devil as Christ told the Jews ye are of your Father the Devil John 8 44 and the lusts of your Father ye will do and as John tells us 1 John 3 8 10 he that committeth sin is of the Devil in this the children of God are manifest and the children of the Devil and thus both Devils and reprobates are reckoned as the seed of the Serpent 4. What is the Seed of the Woman The Seed of the Woman is that posterity of the Woman which do not degenerate into the Seed of the Serpent that is the meaning of the first sentence I will put enmity and then it follows between thy Seed and her Seed and for this sense we have these arguments 1. The opposition of the Seeds for as the Seed of the Serpent is taken collectively
two but one person so must our natures and persons though at greatest distance from God be inseparably joyned and united to Christ and thereby also to God John 17.21 I Pray saith Christ that they all may be one as thou Father art in me and I in thee that they also may be one in us That union of Christs two natures we call a personal hypostatical union and this union of Christ with us we call a mystical and Spiritual union yet though it be mystical and Spiritual this hinders not but that it is a true real essential substantial union whereby the person of the believer is indissolubly united to the glorious person of the Son of God For our better understanding we may consider if you please of a threefold unity either of persons of one nature or of natures in one person or of natures and Persons in one spirit in the first is one God in the second is one Christ in the third is one Church with Christ our union unto Christ is the last of these whereby he and we are all spiritually united to the making up of one mystical body O what a priviledge is this a poor believer be he never so mean or miserable in the eye of the world yet he is one with Christ as Christ is one with the Father our fellowship is with the Father 1 John 1.3 and with his Son Jesus Christ every Saint is Christs fellow there is a kind of analogical proportion between Christ and his Saints in every thing if we take a view of all Christ what he is in his Person in his Glory in his Spirit in his Graces in his Fathers Love and in the access he hath to the Father in all these we are in a sort fellows with Christ only with this difference that Christ hath the preheminence in all things all comes from the Father first to Christ and all we have is by Marriage with Jesus Christ Christ by his union hath all good things without measure but we by our union have them only in measure as it pleaseth him to distribute But herein if we resemble Christ whether in his union with the Father or in his union of the two natures in one Person of a Mediator if by looking on Christ we come to this likeness to be one with Jesus Christ Oh what a priviledg is this had we not good warrant for so high a challeng it could be no less than a Blasphemous arrogance to lay claim to the Royal blood of Heaven but the Lord is pleased to dignifie a poor worm that every believer may truly say I am one with Jesus Christ and Jesus Christ is one with me To sweeten this union to our thoughts I shall acquaint you with the priviledg flowing from it and let the same stir you up to conform Hence it is that Christ lives in us and that Christ both gives life and is our life When Christ which is our life shall appear Christ is to me to live and I live yet not I Col. 3.4 Phil. 2.21 Gal. 2.20 but Christ liveth in me There is a spiritual and natural life for the natural life what is it but a bubble a vapour a shaddow a dream a nothing but this Spiritual life is an excellent life it is wrought in us by the Spirit of Christ there is a world of difference betwixt the natural and the spiritual life and that makes the difference betwixt what I do as a man and what I do as a Christian as a man I have eyes ears motions affections understandings naturally as my own but as a Christian I have all these from him with whom I am spiritually one the Lord Jesus Christ as a man I have bodily eyes and I behold bodily and material things but as a Christian I have spiritual eyes and I see invisible and eternal things as it is said of Moses that he endured Heb. 11 27. as seeing him who is invisible as a man I have outward ears and I hear outward sounds of all sorts whether articulate or inarticulate but as a Christian I have inward ears and so I hear the voice of Christ and of Gods Spirit speaking to my soul as a man I have bodily feet and by them I move in my own secular wayes but as a Christian I have spiritual feet and on them I walk with God in all the wayes of his Commandments as a man I have natural affections and so I love beauty and fear pain and hate an enemy and I rejoyce in outward prosperity or the like but as a Christian I have renewed affections and so I loved goodness and hate nothing but sin and I fear above all the displeasure of my God and I rejoyce in Gods favour which is better than life Surely this is a blessed life and as soon as ever I am united to Christ why then I live yet not I but Christ liveth in me First Christ is conceived and then Christ is formed and then Christ is born and then grows in me to a blessed fulness Gal. 4.19 My little Children of whom I travail in birth again until Christ be formed in you formation follows conception and travail implies a birth then after this we are babes in Christ 1 Cor. 3.1 1 John 2.14 Eph. 4.13 or Christ is as a babe in us from thence we grow up to strength of youth I have written unto you young men because ye are strong and at last we come to Gospel perfection even towards the measure of the stature of the fulness of Christ Is this all nay if my union be firm and Christ live in me why then I go on Rom. 6.8 Rom. 6.4 1. Col 3 1. Rom. 8.17 and in this condition I am dead with Christ and I am buried with Christ and I am alive again unto God through Christ and I am risen with Christ and I am glorified with Christ Nay yet more my sufferings are Christs Col. 1.24 and Christs sufferings are mine Rom. 8.17 I am in Christ an â—eir of Glory Rom. 8.17 and Christ is in me the hope of Glory Col. 12 7. O my Christ my life what am I or what is my Fathers house that thou shouldest come down into me that thou shouldest be conceived in the womb of my poor sinful heart that thou shouldest give my soul a new and spiritual life a life begun in Grace and ending in eternal Glory I shall not reckon up any more priviledges of this union me-thinks I should not need if I tell you of Grace and Glory what can I more Glory is the highest pitch and Christ tells you concerning it the Glory whicâ— thou gavest me John 17.22 I have given them that they may be one even as we are one Ah my brethren to be so like Christ as to be one with Christ it is near indeed O let us conform to Christ in this he is one with our nature in an hypostatical personal union let us
great inconformity and dissimilitude to the life of Christ how should I but lie in the dust O woe is me what a vast disproportion is betwixt Christ's life and mine why thus O my soul shouldst thou humble thy self each morning each prayer each meditation each self examination shouldst thou fetch new fresh clear particular causes occasions matters of humiliation as thus loe there the evenness gravity graciousness uniformity holiness spiritualities divineness heavenliness of Jesus Christ loe there the fragrant zeal dear love tender pity constant industry unwearied pains patience admirable self-denial contempt of the world in Jesus Christ loe there those many yea continual devout divine breathings of soul after God his Fathers glory after the spiritual and immortal good of the precious souls of his redeemed ones Oh all the admirable meekness mercifulness clemency charity with all other excellent temperance rare composure wonderful order of his blessed soul O the sweet expressions gracious conversation O the glorious shine blessed lustre of his divine Soul Oh the sweet countenance sacred discourse ravishing demeanour winning deportment of Jesus Christ and now I reflect upon my self on alas Oh the total wide vast utter difference distance disproportion of mine there from I should punctually answer perfectly resemble accurately imitate exactly conform to this life of Christ but ah my unevenness lightness vanity Ah my rudeness grossness deformity odiousness sleightness contemptibleness execrableness Ah my sensuality brutishness devilishness how clearly are these and all other my enormities discovered discerned made evident and plain by the blessed and holy life of Jesus so true is that rule Contraria juxta se posita magis elucescunt Psal 103.1 3. Let us quicken provoke and incense our sluggish drousie souls to conform to Christ If we will but strictly observe our hearts we shall find them very backward to this duty and therefore let us call upon our souls as David did Bless the Lord O my soul Rom. 8.29 and let all that is within me bless his holy Name let us work upon our souls by reasoning with our own hearts as if we discoursed with them thus O my heart or O my soul if in the deep counsels of eternity this was Gods great design to make his Son like thee that thou also mightest be like his Son how then shouldest thou but endeavour to conform and what sayes the Apostle For whom he did foreknow he also did predestinate to be conformed to the Image of his Son this was one of his great purposes from eternity this law God set down before he made the world that I should conform to his Son and what O my soul would'st thou break the eternal bands of predestination O God forbid Again if this was one of the ends of Christ's coming to destroy the works of the devil to deface all Sathan's works especially his work in me his Image in me and to set his own stamp on my soul how then should I but endeavour to conform I read but of two ends of Christ's coming into the world in relation to us whereof the first was to redeem his people and the other was to purifie his people He gave himself for us Tit. 2.14 that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works the one is the work of his merit which goeth upward to the satisfaction of his Father the other is the work of his Spirit and grace which goeth downwards to the sanctification of his Church in the one he bestoweth his righteousness on us by imputation on the other he fashioneth his Image in as by renovation and what O my soul would'st thou destroy the end of Christ's coming in the flesh or would'st thou miss of that end for which Christ came in relation to thy good O God forbid Again consider the example of the Saints before thee if this was their holy ambition to be like their Jesus emulate them in this for this is a blessed emulation it is observable how the heathens themselves had learnt a rule very near to this Seneca Senec. Ep. 11. advised that every man should propound to himself the example of some wise and vertuous personage as Cato or Socrates or the like and really to take his life as the direction of all their actions but is not the life of Jesus far more precious and infinitely more worthy of imitation we read in history of one Cecilia a Virgin who accustomed her self to the beholding of Christ for imitation and to that purpose she ever carried in her breast some pieces of the Gospel which she had gathered out of all the Evangelists and thereon night and day she was either reading or meditating this work she carrried on in such a circulation that at last she grew perfect in it and so enjoyed Christ and the Gospel not only in her breast but also in the secrets of her heart as appeared by her love of Christ and confidence in Christ and familiarity with Christ Cant. 1.13 as also by her contempt of the world and all its glory for Christ his sake There is some resemblance of this in the Spouse when she resolved of Christ He shall lye all night betwixt my breast q. d. he shall be as near me as near may be my meditation of him and by consequence my imitation of him shall be constant and continual not only in the day but He shall lye all night betwixt my breasts What O my soul was this the practise of the Saints and wilt thou not be of that communion O God forbid thus let us quicken and provoke our souls to this conformity let us excite rouze incense awake and sharpen up our wretched sluggish drouzy lazy souls our faint feeble slâ—gging faultering drooping languishing affections desires endeavours let us with enlarged industry engage and encourage our backward and remiss spirits to fall upon this duty of conformity again and again let us come up higher towards it or if possibly we may compleatly to it that the same mind and mouth and life may be in us that was in Jesus Christ that we may be found to walk after Christ that we may tread in the very prints of the feet of Christ that we may climb up after him into the same hâ—â—ven Kingdom that we may aspire continually towards him and grow up to him even to the measure of the statuâ—e of the fulness of Christ 4. Let us regulate our selves by the life of Christ whatsoever action we go about let us do it by this rule what Would Christ have done this or at least Would Christ have allowed this It is true some things are expedient and lawful with us which were not sutable to the Person of Christ Marriage is honourable with all men and the bed undefiled but it did not befit his Person who came into the world only to spiritual purposes to beget sons and daughters writing of books is commendable with
Christ after his Resurrection he was full of the Spirit he was enlivened immediately by the Spirit of God which flowed into him and that supplied the absence of all other things 6. He had an agile body it was in his pleasure to move as well upwards as downwards as it may appear by the ascension of his Body into heaven which was not caused by constrainâ— or by any violent motion but a property agreeing to all bodies glorified Aug. liâ— 22. de Câ—v Dei cap. ult Augustine hath an expression concerning the glorified Saints that they shall move to any place they wâ—ll and assoon as they will they shall move up and down like a thought how much more mâ—y it be said of the Body of Christ 7. He had a glorious body this appeared in his Transfiguration when his face did shine as the Sun Mat. 17.2 and his rayment was white as light but especially after his Resurrection and Ascension Rev. 1.14 15. Phil. 3.21 when his head and his hairs were white like wool as white as snow and his eyes were as a flame of fire and his feet like unto fine brass as if they burned in a furnace the glorified bodies of Saints which are fashioned like unto his glorious body are said to shine like stars Dan. 12.3 or like the Sun it self Matth. 13.43 O then how glorious is the Sun of righteousness from whence all those Suns and Stars do borrow their Light It is true that from his Resurrection until his Ascension his body appeared not thus glorious unto them that saw it But whâ—ther his Glory was delaied and he was not possessed of it duâ—ing his forty daies abode upon the earth or whether he so far condescended for his Disciples sake as to keep in his Glory that it might not dazle them and therefore appeared sometimes in the form of a Gardiner John 20.15 John 20.15 and sometimes in the form of a stranger Luke 24 18. Luke 24.18 and sometimes in another form Mark 16.12 Mark 16.12 and sometimes in his own form in the same form wherein he lived before he was crucified John 20.20 27. Joh. 20.20 27 is hard to determine I am apt to think that in some sort he might draw in the beams of his Glory and yet that he was not entred into that sulness of glory as after his Ascension and so some expound those words of Christ to Mary Touch me not for I am not yet ascended to my Father q. d. fix not thy thoughts so much upon my present condition for I am not yet attained to the highest pitch of my exaltation nor shall I until I ascend unto my Father Vse Rom. 1.4 From this Resurrection of Christ how are we informed that Christ is the Son of God Thus Paul speaks he was declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead And how are we informed that Christ is Lord over all things that are Rom. 14.9 For to this end Christ both died and rose and revived 1 Cor. 15.20 that he might be Lord both of the dead and living And how are we informed that Christ rose again for us as one that stood instead and room of all the Elect but now is Christ risen from the dead and become the first-fruits of them that sleep And how are we informed that by his resurrection we are justified Rom. 4.25 1 Pet. 1.5 who was delivered for our offences and was raised again for our justification and that by his resurrection we are regenerate for he hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead And that by his resurrection we are sanctified for as he was raised up from the dead by the glory of his Father Rom. 6.4 even so we also should walk in newness of life and that by his resurrection at the last day we shall be raised Rom. 8.11 for if the Spirit of him that raised up Jesus from the dead shall also quicken our mortal bodies and that by his resurrection finally we shall be saved for after we are raised we shall never die any more but be equal unto the Angels and be the children of God Luke 20.36 as being the children of the resurrection of Christ Thus far the position Christ rose again the third day Now for the proof SECT IV. Of the Arguments of Christ 's Resurrection CHrist after his passion shewed himself alive by many infallible proofs Acts 1.3 And so he had need to perswade men into the faith of so strange a truth if we consult with antiquity or novelty with primitive times or later times never was matter carried on with more scruple and slowness of belief with more doubts and difficulties than was this truth of Christ's resurrection Mary Magdalen saw it first and reported it But they believed her not Mark 16.10 the two Disciples that went to Emmaus they saw it also and reported it but they believed them not Luke 24.37 divers women together saw him and came and told the Disciples but their words seemed to them as idle tales and they believed them not Luke 24.11 They all saw him and even seeing him Yet they believed not for joy but wondred Luke 24.41 When the wonder was over and the rest told it but to one that happened to be absent you know how peremptory he was Not he except he saw in his hands the print of the nails and put his fingers into the print of the nails and thrust his hands into his side he would not believe John 20.25 In after-times the whole world stopt their ears at this report of the resurrection of Christ it was with the Grecians at Athens a very scorn When they heard of the Resurrection of the dead some mocked Acts 17.32 It was with Festus the great Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sickness of the brain a plain phrenzy Festus said with a loud voice Paul thou art besides thy self much learning doth make thee mad Acts 28.24 But come we to our own times the resurrection of Christ is to this day as much opposed by Jews and Atheists as any one Article of our Creed And surely we had need to look to it for if Christ be not risen as the Apostle argues then is our preaching vain and your faith is also vain 1 Cor. 15.14 If Christ be not risen ye are yet in your sins and they which are fallen asleep in Christ are perished 1 Cor. 15.17 18. Of all the precious truths in the Book of God we had need to preserve this truth and to be well skilled in the defending of this truth of the resurrection of Christ Some talk of a tolleration of all Religions and some desire that the Jews may have free commerce amongst us it will then be time as I think to be well armed at this point Let the ordinary Professors of our times
with man I know no reason why we should exclude civil peace out of Christ's wish many many a promise and precept we have in the Word scattered here and there to this purpose Lev. 26.6 Job 5.23.24 And I will give peace in the land and ye shall lye down and none shall make you afraid and thou shalt be in league with the stones of the field and thou shalt know that thy Tabernacle shall be in peace Ier. 29.7 Heb. 12.14 and seek the peace of the City and pray unto the Lord for it for in the peace thereof shall ye have peace And follow peace and holiness without which no man shall see God Orbem pecatum was ever a clause in the prayers of the primitive Church Rom. 12.13 that the world might be quiet I am sure it is Christ's command if it be possible as much as lyeth in you live peaceably with all men 3. It speaks there peace among themselves peace one with another such is or should be the condition of the Church Jerusalem is builded as a City that is compact together Psal 122.3 or unity within it self the Apostle dwells in this unity there is one body Eph. 4.4 5 6. and one Spirit and one hope and one Lord and one faith and one baptism and one God and Father of all who is above all and through all and in you all The Church is a Court whose very pillars are peace the building of Christianity knows no other material to work upon if we look upon the Church it self there is one body if upon the very soul of it there is one Spirit if upon the endowment of it there is one hope if upon the head of it there is one Lord if upon the life of it there is one faith if upon the door of it there is one Baptism if upon the Father so it there is one God and Father of all who is above all and through all and in you all Mark 9.50 It was sometimes Christ's commands unto his Apostles have salt in your selves and have peace one with another and as a blessed effect of this salutation for I look upon them as words full of vertue the Apostles and Churches of Christ in primitive times kept a most sweet harmony the multitude of them that believed were of one heart Acts. 4.32 and of one soul 4. It speaks peace within peace of conscience the Apostles had exceedingly fallen from Christ one betrayed him and another denyed him but all run away and left him alone in the midst of all his enemies and yet to them he speaks this salutation peace be unto you I know not a better ground for comfort of poor humbled sinners than this is it may be you have dealt very unkindly with Jesus Christ you have forsook him denyed him forsworn him O but consider all this hindred not Christ's apparition to his Apostles he comes unexpected and quiets their spirits he stayes not till they had sued to him for mercy or pardon but of his meer love and free grace he speaks kindly to them all he stills the waves and becalmes their troubled Spirits working in them according to his words peace be unto you O the sweet of peace it is all wishes in one this little word is a breviary of all that is good what can they more than to have peace with God and peace with men and peace within Luke 2.14 sure there is much in it because Christâ— is so much upon it at his birth the Angels sung Glory to God in the highest and on earth peace at his baptism the form of a dove lighted upon him and what meant this but peace in his life the sort of integrity was his court and what was here but peace near his death he gives peace as a legacy to his Church Iohn 14.27 peace I leave with you my peace I give you at his resurrection his first salutation to his Apostles is a wish of peace peace be unto you what can I say more to make us in love with peace Ioh. 17.2021 why all Christ did and all Christ suffered was for peace Luke 19.42 he prayed for it neither pray I for these alone but for them also which shall believe on me that they all may be one as thou Father art in me and I in thee that they also may be one in us And he wept for it if thou hadst known even thou at least in this thy day the things which do belong unto thy peace And he dyed to 〈…〉 but ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace Eph. 2 13 14. Of this we need no other proof or sign but that of the Prophet Jonah when the sea wrought and was tempestuous what shall we do unto thee said the Mariners that the sea may be calm unto us and he said take me up and cast me into the sea so shall the sea be calm Jona 1.11 12. when that great enmity was betwixt God and us what shall I do said God that my justice may be satisfied and my wrath appeased and that there may be a calm why take me said Christ and cast me forth into the sea let all thy waves and thy billows go over me make me a peace offâ—ring and kill me that when I am dead there may be a calm and when I am risen I may proclame it saying peace be unto you You hear what he said 3. What he shewed this is the next passage he shewed unto them his hands and his side I look upon this as a true and real manifestation of his resurrection And we find that without this Thomas professed he would never have believed except I shall see in his hands the print of the nayls and put my finger into the print of the nayls John 20.25 and thrust my hand into his side I will not believe But a question or two is here raised as whether these wounds and prints of the nayls spear can possibly agree with a glorified body and why Christ retained those wounds and prints for the first whether those prints could agree with a glorified boâ—y some affirm it with much boldness and they say that Christ not only retained those prints whilest he abode upon earth but now that he is ascended into heaven he still retains them for my part I dare not go so far because Scripture is silent but the day is a coming when we shall see Christ face to face and then we shall know the truth of this only I conceive that Christ's body yet remaining on earth was not entred into that fulness of glory as it is now in heaven and therefore he might then retain some skars or blemishes to manifest the truth of his resurrection unto his Disciples which are not agreeable to his state in heaven But this I deliver not as matter of Faith reasons are produced both
but they were not able to draw for the multitude of the fishes 2. Hereupon Christ is known Therefore that Disciple whom Jesus loved saith unto Peter ver 7. it is the Lord the alarm given now all the Disciples bestir themselves 1. Peter he casts himself into the sea 2. The other Disciples they come in a little ship to the land and there they dine and commune with Jesus which is the end of the history and so ends this Book of our Evangelist John Thus far we have propounded the object our next work is how to direct you to look unto Jesus in this respect CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our Salvation in his Resurrection THAT in all respects we may look on Jesus 1. Let us know Jesus carrying on the great work of our salvation for us in his resurrection and during the time of his abode upon earth after his Resurrection This is worth the knowing on it depends our justification sanctification salvation For if Christ be not risen we are yet in our sins and our faith is in vain and our hope is in vain little hope have we either of Heaven or of Resurrection if Christ be not risen of all men we are most miserable that believe in Christ if he whom we believe in be not risen again O my soul study this point many take it up in gross they can run over this Article of their Creed The third day he rose again from the dead but for a particular understanding of it in respect of the time or the end or the manner or the certainty how many are to seek I shall appeal to thy self are not many discoveries already made which before thou never tookest notice of and if thou wouldst but study this point how much more might yet appear especially how much more might yet appear as to thine own good it is not enough to know Christ's resurrection unless thou know it for thy self Be sure thou hast this in mind That Christ rose again but what 's that to me saving knowledge is ever joyned with a particular application if Christ be my Head then he could not rise but I rose with him and in him and thus O my soul look on Christ and thus search into every particular of Christ's resurrection come study when he rose study the Arguments that make out Christ's resurrection sure and certain study all the Apparitions of Jesus Christ O what delightful studies are these hadst thou been with them to whom Christ appeared would not thy heart have leaped with joy come study it close for the benefit of these Apparitions extend to thee the fruit of Christ's resurrection is thine Job 5.27 even thine as well as theirs Know this for thy self SECT II. Of considering Jesus in that respect 2. LEt us consider Jesus carrying on this work of our salvation for us in his resurrection It is not enough to know a saving necessary truth but it is required further that we digest truths and that we draw forth their strength for the nourishment and refreshing of our poor souls As a man may in half an hour chew and take into his stomack that meat which he must have seven or eight hours at least to digest so a man may take into his understanding more truths in an hour than he is able well to digest in many what good those men are like to get by Sermon 's or Providences who are unaccustomed to this work of meditation I cannot imagine it is observed by some that this is the reason why so much preaching is lost amongst us why Professors that run from Sermon to Sermon and are never weary of hearing or reading have notwithstanding such languish starved souls because they will not meditate And therefore God commanded Joshua not only to read the Law but to consider of it Josh 1.8 and dwell upon it This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night why this is the duty that I am now pressing to if thou knowest these things consider â—uminate meditate ponder on them again and again And because this work requires enlargedness of heart and spirit therefore take it into parts and consider of each of them apart by it self As 1. Consider of the time when Christ rose again As Christ had his three dayes and no more so must thou have the same three dayes like unto his the first day was called the day of preparation the second was the Sabbath-day and the third was the resurrection day so thy first day is a day of preparation a day of passion wherein thou must strive and struggle against sin and Satan wherein thou must suffer all their bitter darts till thou dyest and give up the Ghost And thy second day is a day of rest wherein thy body must lye in the grave and thy flesh rest in hope wherein thou shalt enter into peace and rest in thy bed until the trumpet sound and bid thee arise Isa 52.7 and come to judgment And thy third day is a day of resurrection unto glory It is the first day of the week or the first beginning of a never ending world Thus consider the time of Christ's resurrection and thence mayst thou draw down some use for thy souls nourishment 2. Consider of the reasons why Christ arose was it not to confound the Jews they could not endure to hear of Christ's resurrection and therefore when Peter and the other Apostles preached that point Acts 9.33 They were cut to the heart and took councel to slay them It is the case of them to say We will not have that man to reign over us they that by their sins crucifie Christ every day cannot without horror think of his exaltation it cuts them to the heart that Christ is risen to be their Judge Again was it not to confirm the faith of Christ's followers till he was risen their faith was but a weak faith weak in knowledge weak in assent weak in confidence weak in assurance much ado had Christ with them many a time had he chid them Why are ye fearful O ye of little faith but after he had shewed uimself alive by many infallible proofs they could then cry it out My Lord and my God Again was it not to evidence that he had fully satisfied all our debts the Apostle tells us that Christ was our Surety Heb. 7.22 at his death he was arrested and cast into Prison whence he could not come till all was payed and therefore to hear that Christ is risen and that he hath brokens the bolts and fetters of the grave it is a clear evidence that God is satisfied and that Christ is discharged by God himself Oh what breasts of consolation are here Again was it not to conquer sin death and devil now he took from death his sting and from hell his standard now he seized upon the hand-writing
soul-ravishing Subject to think upon and the rather if we consider that Conformity which we believe Phil. 3.20 21. We look for a Saviour saith the Apostle the Lord Jesus Christ who shall change our vile Bodies that they may be fashioned unto His Glorious Body O my Soul that this Clay of thine should be a Partaker of such Glory That this Body of Dust and Earth should shine in Heaven like those Glorious Spangles of the Firmament that this Body that shall rot in Dust and fall more vile than a Carrion should rise and shine like the Glorious Body of our Saviour on Mount Tabor Surely thou owest much to Christ's Resurrection O consider of it till thou feellest the Influence and comest to the Assurance of this Blessed Change 4. Consider of the several Apparitions of Jesus Christ especially of those written by the Evangelist John As 1. Muse on His Apparition to Mary Magdalen Oh the Grief before He appeared And Oh the Joyes when He appeared 1. Before she apprehended nothing but that some or other had took away her Lord these were all the words she uttered before he appeared They have taken away my Lord and I know not where they have laid Him so she told Peter and John And when Two Angels appeared in White asking her Woman Why weepest thou she gives the same Answer to them They have taken away my Lord and I know not where they have laid Him A Soul in desertion knows not what to do but to weep and cry Oh my Lord is gone I have lost my Lord my God my Jesus my King In this Meditation consider O my Soul as if thou hadst been in Maries Case Was it not a sad Case when the Angels of Heaven knew not how to comfort her Suppose any Son of Consolation had stood by and had such a one perswaded O Mary suppress thy Sadness refresh thy Heart with this Blessed Vision thou didst seek but One and thou hast found Two a dead Body was thy Errand and thou hast light on Two alive Thy Weeping was for a Man and thy Tears have obtained Angels Observe them narrowly the Angels invite thee to a Parley it may be they had some happy News to tell thee of thy Lord Remember what they are and where they sit and whence they come and to whom they speak they are Angels of Peace neither sent without Cause nor seen but of Favour they sit on the Tomb to shew they are no Strangers to thy Loss They come from Heaven from whence all happy News descendeth they speak to thy self as if they had some special Embassage to deliver unto thee No no these Cordials are in vain neither Man nor Angel can do her good or comfort her drooping Soul Either Christ Himself must come in Presence or she cryes Miserable Comforters are ye all Alas small is the Light that a Star can yield when the Sun is down A sorry Exchange it is to go gather Crumbs after the Loss of the Bread of Life Oh What can these Angels do They cannot perswade me that my Master is not lost for my own Eyes will disprove them They can less tell me where He may be found for they themselves would wait upon Him if they knew but where I am apt to think they know not where He is and therefore they are come to the Place where He last was making the Tomb their Heaven and the Remembrance of His Presence the Fewel of their Joy Alas What do Angels here I neither came to see them nor desire to hear them I came not to see Angels but the Creator of Angels to whom I owe more than both to Men and Angels 2. After He appeared she was filled with Joy for so it was that when nothing else would satisfie or comfort this poor Creature Jesus Himself appears At first He is unknown she takes him for the Gardiner of the place but within a while he utters a voice that opens both her ears and eyes And Jesus saith unto her Mary It was the sweetest sound that ever she heard many a time had she been called by that name but never heard she a voice so effectual powerful inward feeling as at this time hereby the cloud is scattered and the Sun of Righteousness appears this one word Mary lightens her eyes dryes up her tears chears her heart revives her spirits that were as good as dead One word of Christ wrought so strange an alteration in her as if she had been wholly made new when she was only named And hence it is that being ravished with his voice and impatient of delayes she takes his talk out of his mouth and to his first and only word Mary she answers Rabboni which is to say Master q. d. Master is it thou with many a salt tear have I sought thee and art thou unexpectedly so near at hand thy absence was hell and thy presence is no less than heaven to me Oh how is my heart ravished at thy sound if the babe leaped in the womb of Elizabeth when she but heard the salutation of Mary how should my heart but leap at thy salutation I feel I am exceedingly transported beyond my self Instead of my heavy heart and troubled spirit I feel now a sweet and delightful Tranquility of mind thou art my solace and souls delight whom have I in heaven but thee and whom desire I upon earth in comparison of thee and yet I am not satisfied not only fruition of thee but union with thee is that which my soul longs after not only thy presence but thy embraces or my embraces of thee can give content come then and give me leave my Lord my God to run to the haunt of my chief delights to fall at thy sacred feet and to bathe them with my tears of joy O my Jesus I must needs deal with thee as the Spouse dealt with thee Now I have found thee whom my soul loves dearly I will hold thee Cant. 3.4 and I will not let thee go I know not in all the Book of God a soul more depressed with sorrow and lifted up with joy O meditate on this if Christ be absent all is night but if Christ appear he turns all again into a lightsome day there is no sorrow like that which apprehends Christ's loss and therefore in hell it is looked upon as the greatest pain of the two say Divines it is a greater torment to lose God and to lose Jesus Christ than to endure all those flaming whips unquenchable fires intollerable cold abominable stench and on the other side there is no joy in heaven like to that which apprehends Christ's presence In thy presence there is fulness of joy Psal 16.11 and at thy right hand there are pleasures evermore I had rather be in hell with Christ said one than in heaven without Christ This is the very top of heavens joy the quintessence of glory the highest happiness of the Saints O my soul seek with
desirest no more good name repute or honour than Christ will afford thee or in case of death dost thou like Stephen resign up thy soul to Christ dost thou see death conquered in the resurrection of Christ dost thou look beyond death dost thou over-eye all things betwixt thee and glory O the sweet of this life of faith on the Son of God! if thou knowest what this means then mayst thou assure thy self of thy vivification 3. True vivification is a new life acting upon a new principle of hope of glory Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 4. which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you By Christs resurrection we have a lively hope for our resurrection unto glory is not Christ our head and if he be risen to glory John 18.22 shall not his members follow after him certainly there is but one life one Spirit one glory of Christ and his members The glory which thou gavest me I have given unto them said Christ The soul that is vivified hath a lively hope of glory on several grounds As 1. Because of the promises of glory set down in the word now on these promises hope fastens her anchor if Christ hath promised how should I but maintain lively hope 2. Because of the first-fruits of the Spirit there are sometimes fore tasts of the glory drops of heaven poured into a soul whence it comfortably concludes if I have the earnest and first-fruits surely in his time Jesus Christ will give the harvest 3. Because of Christs resurrection unto glory now he rose as a common Person and he went up into heaven as a common Person whence hope is lively saying why should I doubt or despair seeing I am quickened together with Christ Eph. 2.5 6. and raised up together with Christ and am made to sit together with Christ in heavenly places Try O my soul by this sign Art thou lively in the hope of glory doth thy heart leap and rejoyce within at a thought of thy inheritance in heaven in a lively fountain the waters thereof will leap and sparkle so if thy hope be lively thou wilt have living joys living speeches living delights amidst all thy afflictions thou wilt say these will not endure for ever I my self shall away ere long Glory will come at last O the sweet of this life of hope if thou feelest these stirrings it is an argument of thy vivification 4. True vivification acts all its dutyes upon a new principle of love to Christ men not enlivened by Jesus Christ may do much and go far in outward service yea they may come to sufferings and yet without love to Christ all is lost all comes to nothing 1 Cor. 13.1 Though I speak with tongues of men and Angels though I have the gift of Prophesie and understand all mysteries and all knowledg though I bestow all my goods to feed the poor Ver. 2.3 and though I give my body to be burnt and have not love it profiteth me nothing All the rest may be from the flesh and for the flesh and fleshly ends but a true Gospel-love is from Christ and tends to the Glory of Christ For Love is of God and every one that loveth is born of God and knoweth God 1 John 4.7 But how may we know that all our actings are out of love to Jesus Christ I answer 1. If we act by the rule of Christ If ye love me keep my commandements He that hath my Commandements and keepeth them 1 John 14.15 21.23 24. he it is that loveth me If any man love me he will keep my commandements He that loves Christ he will look upon every act every service every performance whether it be according to the rule of Christ and then on he goes with it 2. If we act to the honour of Christ We may pray and hear and preach and act self more then the honour of Jesus Christ whiles Christ shewed miracles and fed his followers to the full they cryed up Jesus and none like Jesus but when Christ was plain with them ye seek me not because ye saw the miracles but because ye did eat of the loaves John 6.26 Ver. 66. and were filled when he pressed sincerity upon them and preparation for sufferings from that time many of his Disciples went back and walked no more with him It s no news for men to fall off when their ends fail only they that love Christ look not at these outward things in respect of the honour of Jesus Christ and hence it is that in all their actings they will carry on the design of the Father in advancing the honour of the Son whatever it cost them O my soul apply this to thy self if thou livest the life of love if in all thy actings duties services thou art carried on with a principle of love to Jesus Christ it is a sure sign of thy vivification For the second question whether we increase and grow in our vivification we may discover it thus 1. We grow when we are led on to the exercise of new Graces this the Apostle calls adding of one Grace unto another 1 Pet. 1.5 6 7. add to your faith vertue and to vertue knowledg and to knowledg temperance and to temperance patience and to patience Godliness and to Godliness brotherly kindness and to brotherly kindness charity At first a Christian doth not exercise all Graces though habitually all Graces may be planted in him yet the exercise of them is not all at once but by degrees Thus the Church tells Christ at our Gates are all manner of pleasant fruits new and old which I have laid up for thee O my beloved Cant. 7.13 she had all manner of fruits which she had reserved for Christ new and old she had young converts and more seetled professors or she had new and old Graces as others she added Grace to Grace she was led on from the exercise of one Grace unto another new Grace As wicked men are led on from one sin to another and so grow worse and worse so godly men are led from one Grace to another Rom. 5.3 4. and so they increase knowing that tribulation worketh patience and patience experience and experience hope 2. We grow when we find new degrees of the same Grace added as when love grows more fervent when knowledg abounds and hath a larger apprehension of spiritual things when faith goes on from mans casting himself on Christ to find sweetness in Christ and so to plerophory or full assurance of faith when Godly sorrow proceeds from mourning for sin as contrary to Gods holiness to mourn for it is as contrary to him who loves us which usually follows after assurance when obedience enlargeth its bounds Rev.
2.16 and we abound more and more in the work of the Lord. I know thy works said Christ to the Church of Thyatyra I know thy works and the last to be more than the first 3. We grow when the fruits and duties we perform grow more ripe more spiritual and more to the honour of Christ it may be we pray not more nor longer than sometimes we used it may be our prayers have not more wit or memory than sometimes they had yet they are more savory more spiritual and more to Christ's honour than sometimes they were Now we must know that one short prayer put up in faith with a broken heart and ayming at the honour of Christ argues more of growth in grace than prayers of a day long and never so eloquent without the like qualifications In every duty we should look at their ends and ayms for if we debase our selves in the sense of our own vileness and emptiness and inability and if we aym at God's honour and power and praise and glory it is a good sign of growth we call this spiritual part of duty when it is from God and through God and to God 4. We grow when we are more rooted in Christ so the Apostle describes it Eph. 4.15 a growing up unto him in all things This is Scripture phrase growth of grace is usually expressed by growing into Christ but now in grace and in the knowledg of our Lord and Saviour Jesus Christ As if to grow in grace without him were nothing as indeed it is not 2 Pet. 3.18 Philosophers moral men and others may grow in vertues but not in Christ Come then search and try whether we are more rooted in Christ when a young plant is new set the roots are a small depth in the earth one may pull them up with his hand but as the tree shooteth up in height so it strikes the root deep and deeper downward that no force can move it so it is with us we have not for degree so firm and near a conjunction with Christ at our first union but the more we live with him like good trees spreading in the sight of all men and bringing forth the fruits of righteousness the more we come to root downwards by a more firm faith and firm confidence Our union is answerable to that which uniteth us now at the first faith is but weak like a smoaking wick or a poor bruised reed but whiles faith is drawing the Spirit away from Christ the more it exerciseth the more it is strengthened even as in babes their powers every day at first are feeble but the more they feed and exercise by so much the more they put forth their strength in all their operations time was that Peters faith was so weak that at the voice of a Damosel Peter was shaken but by walking while in Christ he was so rooted that neither threatnings whippings imprisonment conventings before great powers nor any other thing could shake him you may object if we are not at first rooted in Christ a weak faith may be quite overthrown we may then fall away true if we be not rooted in any manner but this we are at our first setting into Christ by faith only this I speak of is of an higher degree of rooting which doth not only shut out falling away but very shaking and tottering in a good measure surely this is not the state of every believer no no it is only the condition of such who have long walked in Christ and are grown in grace holiness vivification O my soul try now the growth of vivification by these few signs art thou led on to the exercises of new graces adding grace to grace dost thou find new degrees of the self same grace is thy love more hot thy faith more firm all thy boughs more laden and filled with the fruits of righteousness are all thy dutyes more spiritual are thy ends more raised to ayme at God to sanctifie him and to debase thy self art thou more rooted in Christ in all thy dutyes graces and gracious actings hast thou learnt habitual to say I live yet not I but Christ liveth in me dost thou interest Christ more and more in all thou dost dost thou know and affect Christ more and more Oh when would an ambitious courtier be weary of being graced by his Prince when would a worlding be weary of having the world come in upon him why shouldst thou O my soul be weary of insinuating thy self by faith and affection into Christ come scearch try it may be little winds have formerly shaken thee but so it is that insencibly and thou knowest not how thy root is struck lower and lower into Christ and now thou art not so soon shaken with every wind surely thy hope is well grounded thou hast a part in Christs resurrection it is thine even thine SECT V. Of believing in Jesus in that respect 5. LEt us believe in Jesus as carrying on the great work of our Salvation for us in his resurrection This is one main article of our faith the third day he rose again from the dead and this now I propound as the object of our faith O let us believe it let us believe our part and interest in it And to that purpose let us look on Jesus as a common Person whatever consideration he passed under it was in our stead and in that respect we are to reckon our selves as sharers with him Scrupulous souls may object is it possible that Christ should rise and that I should rise with him and in him is it possible that Christ should dye as a common Person for my sins and that Christ should rise and by his resurrection should be justified as a common person in my room O the Mystery of this redemption without Controversie great is the Mystery of Godliness which is God manifested in the flesh 1 Tim. 3.16 justified in the Spirit it is a mystery beyond my fathoming that Christ who is God in the flesh should be justified in the Spirit for my justication that Christ should dye in my stead as a condemned man and when he had finished his work that he should rise again in my stead as a righteous Person These passages are past fathoming and beyond believing O what shall I do I find it hard very hard to believe this poynt Luke 24.26 Scrupulous souls throw not away your confidence ought not Christ to have suffered these things and to enter into his Glory was not satisfaction and justification payment of debt and discharge of bonds required of him and of necessity for us O believe and that I may perswade to purpose I shall lay down 1. Some directions and 2. Some encouragements of faith 1. For directions of faith in reference to Christ's resurrection observe these particulars 1. Faith must directly go to Christ 2. Faith must go to Christ as God in the flesh 3. Faith must go to Christ as God in
exalted without some preceding decent and humiliation Ephes 49. That he ascended saith the Apostle what is it but that he descended first into the lower parts of the earth 4. In respect of our evidence and assurance this is the sign that Christ hath finished the work of our redemption upon the earth first he was to act as our Surety and then he was to ascend as our Head our Advocate as the first-fruits the Captain the Prince of life the Author of salvation the forerunner of his people 4. That he might throughly convince the world of believers of their perfect righteousness The Spirit when he comes saith Christ shall convince the world of sin and righteousness and of judgment of sin because they believe not on me of of righteousness because I go to my Father and ye see me no more John 16.8 9 10. If Christ had not fulfilled all righteousness there had been no going to heaven for him nor remaining there certainly God would have sent him down again to have done the rest and the disciples should have seen him with shame sent back again but his ascension to heaven proclaims openly 1. That he hath compleatly finished the work he had to do for us here that no more was to be done in this world for us that the satisfactory work to justice was in it self finished 2. That God was well pleased with Jesus Christ and with what he had done and suffered for us yea God was so infinitely taken with him and his oblation after his sufferings as that he thinks it not fit to let him stay above forty days longer in this world he cannot be without him in heaven but he takes him up into glory and gives him a name above every name 3. That we have our share in heaven with him he went not up as a single person but vertually or mystically he carried up all the Elect with him into glory or otherwise how should the Spirit convince the world by his ascension of their righteousness or otherwise how should the Son of God convince his Father by his Ascension of his righteousness I look upon Jesus Christ going into Heaven as a confident Debtor after payment going into a Court and saying Who hath any thing to lay to his charge all is paid let the law take his course when Christ entred into heaven he seemed thus to challenge Justice Make room here for me and mine who should hinder hath the law any thing to say to these poor souls for whom I dyed if any in heaven can make objection Rev. 8.1 here I am to answer in their behalf Methinks I imagine a silence in heaven as John speaks at this speech only Mercy smiles and Justice gives in the Acquittance and God sets Christ down at his right hand 4. That he hath a new design to be acted in heaven for us he is taken up into glory that he may act gloriously the second part of out righteousness I mean that he might apply it and send down his Spirit to convince us of it He acted one part in the flesh in the habit of a beggar cloathed with rags but now he is gone to act the person of a Prince in robes of glory and all this to manage our salvation in the richest way that may be Three great things Christ acts for us now in glory First he is in place of an advocate for us He liveth to intercede for us Heb. 7.25 He is always begging of favour and love for us he lyes there to stop whatever plea may be brought in against us by the devil or Law yea he is there to get our fresh pardons for new sins Secondly he is the great provider and caterer for us John 14.2 he is laying in a great stock and store of glory for us against we come there In my Fathers house are many mansions I go to prepare a place for you Jesus Christ went before to take up God's heart for us and now he is drawing out the riches of love from God his Father and laying them in bank for us Phil. 4.19 which made the Apostle say My God shall supply all your need according to his riches in glory by Christ Jesus Thirdly he sends down his Spirit to convince us that Christs righteousness is ours indeed the means of procuring this was the life and death of Christ but the means of applying this righteousness are those following acts of Christ's Resurrection Ascension Session Intercession c. By his death he obtained righteousness for us but by his Ascension he applies righteousness to us now it is that in especial manner he convinceth us of righteousness Because he is gone to his Father and we shall see him no more 5. That he might receive his Kingdom over us in the place appointed for it look as Kings are crowned in the chief Cities of their Kingdoms and keep their residence in their palaces near unto them so it was decent that our Saviour should be Crowned in Heaven and there sit down at Gods right hand which immediatly follows after his Ascension to which we now come SECT IV. Of God's right hand and of Christ's Session there 2. FOr the Session of Christ at God's right hand which is a consequent following after his ascension into Heaven I shall examine 1. What is God's right hand 2. What is it to sit there 3. According to what nature doth Christ sit there 4. Why is it that he sits at the right hand of God his Father in Glory 1. What is this right hand of God I answer 1. Negatively it is not any Corporal right hand of God if we speak properly God hath neither right hand nor left hand for God is not a body but a spirit or spiritual substance 2. Positively the right hand of God is the Majesty Dignity Dominion Power and â—lâ—â—y of God The right hand of the Lord is exalted Psal 118.15 Exod. 15.6 Psal 89.13 Isa 48.13 the right hand of the Lord doth valianity Thy right hand O Lord is become glorious in Power thy right hand O Lord hath dashed in pieces the enemy Thou hast a mighty arm Strong is thy hand and high iâ— thy right hand Mine hand hath laid the foundations of the earth and my right hand hath spanned the Heavens I know some of our Divines make this right hand of God something inferior to God's own power but others speak of it as every way equal and I know no absurdity to follow on it 2. What is it to sit at the right hand of God I answer it is not any corporal Session at Gods right hand as some picture him with a crown of gold on his head sitting on a Throne as if he had no other gesture in Heaven but sitting still which Stephen contradicts Acts 7.56 saying I see the heavens opened and the Son of man standing on thâ— right hand of God The words sitting or standing are both metaphorical and borrowed
from the custome of Kings who place those they honour anâ— to whom they commit the Power of government at their right hand more particularly this sitting at Gods right hand implies two things 1. his glorious exaltation 2. The actual administration of his Kingdom Phil. 2.9 1. Christ is exalted Wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every knee shall bow this Session is the supreme dignity and glory given by the Father unto Christ after his Ascension this Session is the peerless exaltation of the Mediator in his Kingdom of glory But how was Christ exalted I answer 1. In regard of his divine nature not really or in it self Impossible it was that the divine nature should receive any intrinsecal improvement or glory because all fulness of glory essentially belonged unto it but declaratory or by way of manifestation so it was that his Dâ—vinity during the time of his humiliation lay hidden and overshadowed as the light of a candle is hidden in a dark and close lanthorn but now in his Session that Divinity and Glory which he had alwayes with his Father was shewed forth and declared Rom. 1.4 He was declared to be the Son of God with Power both at his resurrection and at his Session 2 Iâ— regard of his humane nature and yeâ— that must be understood soberly for I cannot think that Christs humane nature was at all exalted in regard of the grace of Persâ—nal union or in regard of the habitual perfections of his humane soul because he possessed all these from the beginning but in regard of those interceptions of the beams of the Godhead and Divine glory and in respect of the restraints of that sense and sweetness and feeling opperations of the beatifical Vision during his humiliation in these respects Christ was exalted in his humane nature and had all the glory from the Diety communicated to it which possibly in any way it was capable of There was a time when the Office which Christ undertook for us made him a man of sorrows but when he had finished that dispensation then he was filled with unmatchable glory which before his Session he enjoyed not there was a time when the natural consequence and flowings of Christ's glory from that personal union was stayed and hindred by special dispensation for the working of our salvation but when that miraculous stay was once removed and the work of our redemption fully finished then he was exalted beyond the capacity or comprehension of all the Angels of heaven Heb. 1.13 To which of the Angels said he at any time sit at my right hand in this respect it is said that God highly exalted him exalted he was in his Resurrection Ascension but never so high as at his Session in his Resurrection he was exalted with Jonah from the lower parts to the upper parts of the earth in his Ascension he was exalted with Elijah above the Clouds above the Stars above the Heavens but in his Session he was exalted to the highest place in Heaven even to the right hand of God Far above all Heavens that he might fill all things Eph. 4.10 2. Christ reigns or actually administers his glorious Kingdom and this is the principal part of Christ's sitting at God's right hand So the Psalmist Psal 110.1 2. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy foot-stool the Lord shall send the rod of thy strength out of Zion rule thou in the midst of thy enemies The Apostle is yet more large God set him at his own right hand in the heavenly places Eph. 1.20 21 22 23. far above all principallity and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that filleth all in all Some describe this Session at Gods right hand to be all one with his reigning in equal power and glory with the Father but the Son hath alwayes so reigned and the holy Ghost hath alwayes so reigned who yet is not said in Scripture to sit at the right hand of the Father I believe therefore there is something in this Session or Reign of Christ which doth difference it from that reigning Power and Glory of the Father and of the Son as only God and of the holy Ghost and if we would know what that is I would call it an actual administration of his Kingdom or an immediate executing of his Power and Glory over every creature as Mediator There is a natural and a dispensatory Kingdom of Jesus Christ for the first the Father reigns immediatly by the Son but by the holy Ghost the Father doth not reign immediatly but through the Son the same order is to be kept in their power which is in the Persons the Father reigns not by himself but of himself because he is of none the Son reigneth by himself not of himself because he is begotten of the Father the holy Ghost reigneth by himself but from the Father and the Son from whom he doth proceed And as in the natural so in the dispensatory Kingdom the Father reigns immediatly by the Son as Mediator and hence it is that the Son as Mediator is only said to sit at Gods right hand because the right of actual administration or immediate execution of the Sovereign power is appropriate and peculiar to the Son as Mediator betwixt God and man And this made Christ to say The Father judgeth no man but hath committed all judgment unto the Son John 5.22 as Mediator You may object Christ was Mediator immediately after his incarnation but he did not actually administer his Kingdom then I Answer it is true Christ for a time did by a voluntary dispensation empty himself and laid aside the right of actual administration of his Kingdom but immediatly after his Ascension the Father by voluntary dispensation resigned it to the Son again Come now saith the Father and take thou power over every creature till the time that all things shall be subdued under thee This right the one relinquished in the time of that humiliation of himself and this right the other conferred at the time of the exaltation of his Son SECT V. Of the two Natures wherein Christ sits at God's right hand 3. ACcording to what Nature is Christ said to sit at the right hand of God I answer according to both Natures first he sits at God's right hand as God hereby his Divinity was declared and his Kingdom is such that none that is a pure creature can possibly execute Psal 110.1 The Lord said to my Lord saith David sit thou on my right hand The Lord said to my Lord i.e. God said to Christ now
Christ was not David's Lord meerly as man but as God And 2. He sits at God's right hand as man too hereby his Humanity was exalted and a Power is give to Christ as man He hath given hiw power to execute judgment John 5.27 in as much as he is the Son of man In the administration of his Kingdom the man-hood of Christ doth concur as an Instrument working with his God-head Hence this Session at God's right hand is truly and properly attributed to Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only to the one nature of Christ whether Divine or Humane Or it is attributed to Christ as Mediator in which respect he is called an high Priest Heb. 8.1 We have such an high Priest who is set on the right hand of the Throne of the Majesty in the heavens And in which respect he is called a Prince Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour Now Christ is not a Priest and a Prince meerly according to one Nature whether Divine or Humane I deny not but Christ had a natural Kingdom with his Father as God before the foundation of the world but this Kingdom as God-man Christ had not before his Asension into heaven So then Christ sitteth at the right hand of God by a mediatory action which he executeth according to both natures the word working what pertaineth to the word and the flesh what appertaineth to the flesh Christ is Mediator as God and man and glory hath redounded unto him as God and man and living in this glory he ruleth and governeth his Church as God and man he ascended indeed into heaven in his humanity only but he sitteth at the right hand of God as Mediator in respect of both natures The Lutherans attribute this Session at God's right hand only to the humane nature of Christ they say this Session is nothing else but the elevating of his humane nature to the full and free use of some of the divine properties as of omnipotency omniscience omnipresence the ground of this error is that they suppose upon the union of the two Natures in Christ a real communication of the divine properties to follow so that the humane nature is made truly omnipotent omniscient omnipresent not by any confusion of properties nor yet by any bare communion and concourse of it to the same effect each nature working that which belongeth to it with commuion of the other for this we grant but by a real donation by which the divine properties so become the properties of the humane nature that the humane nature may work with them no less than the Divine nature it self for the perfecting of it self Against this opinion we have these Reasons 1. The union cannot cause the humane nature to partake more in the properties of the Divine than it causeth the Divine to partake in the properties of the humane 2. If a true and real communication did follow of the Divine Attributes it must needs be of all the Attributes as of eternity and infiniteness seeing these are the Divine Essence which can no way be divided 3. Infinite perfections cannot perfect finate natures no more than reasonable perfections can make perfect unreasonable creatures 4. To what end should created gifts serve which Christ hath received above measure if now more noble properties should enter and be conferred on Jesus Christ other reasons are given in but I willingly decline all controversal points SECT VI. Of the Reasons why Christ doth sit on God's right hand 4. WHy doth Christ sit at the right hand of God his Father in glory I answer 1. On Christ's part that He might receive power and dominion over all the creatures Math. 28.18 All power is given unto me in heaven and in earth he speaks of it as done because it was immediatly to be performed Christ at his Session received a power imperial over every Creature that he hath Power over the Angels is plain both by the reverence they do him and by their obedience towards him at the name of Jesus every knee must bow good Angels and evil Angels must yield signs of subjection to Jesus Christ if the Saints shall judge the Angels how much more shall Christ Oh what Power hath Christ himself this way and as for the excellencies on earth they all receive their power from Christ and are at his dispose it is Jesus Christ that is Crowned with Glory and Honour and all things are put under his feet Heb. 27.8 And hence it is that when the Apostle speaks of Christs session at the right hand of God he tells us he is far above all Principalities and Powers on earth Eph. 1.21 and Mights and Dominions in Heaven yea that Angels and Authorities 1 Pet. 3.22 and Powers are made subject unto him 2. On our part many reasons may be given As 1. That he might be the Head of his Church I mean not head in a large sense for one who is in any kind before another for so Christ is the head of Angels and God is the head of Christ and to this we have spoken before But in a strict sense for one that is in a near and communicative sort conjoyned with another as the Head is conjoyned with the Body and Members and so is Christ the head of his Church Look as the King hath a more intimate and amiable Superiority over the Queen then over any other of his Subjects so is it here in Christ our King he is more amiably tempered and more nearly affected to his Spouse and Queen the Church of God then to any other whomsoever And to this purpose he sits at Gods right hand that having now fulness of Grace and Glory in himself he might be ready to communicate the same to his Church who are as the members of his body that he might give them Grace here and Glory hereafter when he shall deliver up his Kingdom to his Father and be all in all 2. That he might be the object of divine adoration then especially it was said and accomplished Let all the Angels of God Worship him Heb. 1.6 and let all men Honour the Son as they Honour the Father After Christ's Session John 5 23. Stephen looken up into Heaven and saw the Glory of God and Jesus standing on the right hand of God and then he Worshipped and called upon God saying Lord Jesus receive my Spirit It is true Acts 7.59 that the ground of this divine adoration is the Union of the two natures of Christ and therefore the Magi worshipped him at his Birth and as soon as ever he came into the World the Angels of God Worshipped him but because by his Session at God's right hand the Divine Nature was manifested Heb. 1.6 and the Humane Nature was exalted to that dignity and glory which it never had before therefore now especially and from this time was the honour and
dignity of Worship communicated to him as God and man And hence Divines usually make this one ingredient of Christ's sitting at the right hand of God viz. That Christ God and Man is the object of Divine adoration O it is a great thing and admirable and full of wonder that the man Christ should sit above at God 's right hand and be adored of Angels and Archangels Chry. Hom. 5 in Heb. Before this was the grace of Union conferred on Jesus and so he was adored before he suffered but after he had humbled himself and was made obedient unto death even to the death of the Cross then yea and therefore God highly exalted him and gave him a Name Phil. 2.8 9 10 11. which is above every Name that at the Name of Jesus every knee shall bow of things in Heaven and things in Earth and things under the Earth and that every tongue shall confess that Jesus is Lord to the glory of God the Father He was Lord before in that he is the Son of God but now he is Lord again by vertue of his humiliation and Session at God's right hand Trouble not your selves with their objection who say That if adoration be due to Christ as God and man that then the humane nature is to be adored the Person adored is man but the humanity it self is not the proper object of that Worship There is a difference betwixt the concrete and the abstract though the man Christ be God yet his manhood is not God and by consequence not to be worshipped with that worship which is properly and essentially Divine Certainly if adoration agree to the humanity of Christ then may his humanity help and save us but the humanity of Christ cannot help and Save us because omnis actio est suppositi whereas the humane nature of Christ is not suppositum a subsistance or personal being at all 3. That he might intercede for his Saints Heb. 8.1 2. Now of the things which we have spoken this is the Summe we have such an high Priest who is set on the right hand of the Throne of the Majesty in the Heavens and a Minister of the sanctuary and of the true Tabernacle which the Lord pitched and not men he is set on the right hand of God as an high Priest or Minister to intercede for us For as Christ is not entred into the holy Place made with hands which are the Figures of the true Heb. 9.24 but into Heaven it self now to appear in the presence of God for us This appearing is an expression borrowed from the custome of human Courts for as in them when the Plaintiff or Defendant is called their Attorney appeareth in their names so when we are summoned by the justice of God to answer the complaints which it preferreth against us we have an Advocate with the Father Jesus Christ the righteous John 2.1 Exod. 28.9 10 11 12. and he standeth up and appeareth for us or it may be this appearing hath a respect to the manner of high Priests in the time of the Law for as they used to go into the most holy place with the names of the Children of Israel written in precious stones for a remembrance of them that they might remember them to God in their Prayers so Jesus Christ being gone up to Heaven he there presents to his Father the Names of all his chosen and he remembers them to his Father in his Intercessions Certainly Christ is not gone to Heaven and advanced to the right hand of God only to live in eternal joy himself but also to procure happiness for his Saints it is to excellent purpose and to the great good of his Church that he sits at the right hand of his Father for thereby he governs and protects his people and he continually executes the Office of his Priesthood presenting himself and the sacrifice of himself and the infinite merit of that sacrifice before the eyes of his Father in their behalf 4. That true Believers may assuredly hope by vertue of Christs Session to sit themselves in the Kingdom of Glory Heb. 1.5 It is true that Christ and only Christ hath his seat at the right hand of God to which of the Saints or of the Angels did he ever say sit thou at my right hand It is a prerogative above all Creatures and yet there is something near it given to the Saints Rev. 3.21 for him that overcometh I will grant to sit with me in my Throne even as I also am set down with my Father in his Throne There is a proportion though with an inequality we must sit on Christ's Throne as he sits on his Fathers Throne Christ only sits at the right hand of God but the Saints are to sit at the right hand of Christ Psal 45.9 and so the Psalmist speaks upon thy right hand did stand the Queen in Gold of Ophir It is enough to greaten the Spirits of Saints how should they tread on earth and contemn the World when they consider that one day they shall judg the World 1 Cor. 6.2 do you not know that the Saints shall judg the World nay 2 Tim. 2.12 when they consider that one day they shall reign with Christ if ye suffer with him ye shall reign with him Christ sitting in Heaven is a very Figure of us Christ's person is the great model and first draught of all that shall be done to his Body the Saints therefore he is said to be the Captain of our Salvation that leads us on he is said to be our fore-runner into Glory he breaks the clouds first he appears first before God he sits down first and is glorified first and then we follow Christ wears the Crown in Heaven as our King and he is united and marryed to God as our proxy And yet there is another ground of hope not only shall we sit with Christ in Glory but even now do we sit with him in Glory Christ is not only gone to heaven to prepare a place for us but he sits in Heaven in our room and God looks on him as the great picture of all that body whereof he is Head and he delights himself in seeing them all Glorified as in his Son To this purpose the Saints are said to sit down with Christ at very present Ephes 2.6 he hath made us to sit together with him in Heavenly places in Christ Jesus Christ in our nature is now exalted this is that admirable thing which carried up Chrysostom into an extasie that the same nature of which God said dust thou art and to dust thou shalt return should now sit in Heaven at God's right hand but not only the human nature but Christ in person sits there as a common person in our stead he is in his Throne and we sit with him in supercelestial places O what structures and pillars of hope are raised up here 5. That he might defend
for these things will help our conversation to be heaven-ward Certainly the day is a coming when Jesus Christ shall come with his Angels in his glory and then shall the bodies of the Saints shine gloriously before the Face of God and Jesus Christ O the wonder of this day the glory of Christ shall then darken the glory of the Sun and Moon and Stars but my body shall not be darkned but rather it shall shine like the glorious body of Christ Jesus if a candle should be raised to have so much lustre and beauty as if you should put it into the midst of the Sun yet it would shine you would think it a strange kind of light surely it shall be so with the bodies of Saints for though they are put into the midst of the glory of God and of his Son Jesus Christ yet their bodies shall shine in beauty and lustre there now did we believe this and wait for it every day How would it change us how would it work us to an heavenly conversation I have a diseased and lumpish body and my body hinders me in every duty of God's worship but within a while Christ will come in his glory and then he will make my body like unto his glorious body so that I shall be able to look upon the face of God and to be exercised in holy duties to all eternity without weariness without intermission I have many things here that trouble my mind and spirit and that hinder me in my converse with Heaven and heavenly things but within a while Christ will appear with his mighty Angels to be admitted of his Saints and then shall I sit as an assessor on the Throne with Jesus Christ to judge the world and then shall I live for ever with him to be where he is and enjoy all he has yea all that he hath purchased for me by his blood oh let me wait for this let me look for it every day God hath but a little work for me here on Earth and when that is done this shall be my condition Christians if but every day we would work these things on our souls it would be a mighty help to make our conversations heavenly conversations 5. Let us observe the drawings and movings and mindings of the Spirit and follow his dictates to this purpose Christ ascended and sate down at God's right hand and sent down the holy Spirit that the Holy Ghost being come down he might do his office in bringing on our souls towards salvation and if ever our souls get above this earth and get acquainted with this living in Heaven it is the Spirit of God that must be at the chariot of Elijah yea the very living principle by which we must move and ascend O then take heed of quenching its motions or resisting its workings take we heed of grieving our guide or of knocking off the chariot-wheels of this holy Spirit We little think how much the life of graces and the happiness of our souls doth depend upon our ready and cordial obedience to the Spirit of God when he forbids us our own known transgressions and we will go on when he tells us which is the way and which is not and we will not regard no wonder if we are strangers to an heavenly conversation if we will not follow the Spirit while it would draw us to Christ how should it lead us to Heaven or bring our hearts into the presence of God O learn we this lesson and let not only the motions of our bodies but also the very thoughts of our hearts be at the Spirits beck do we not sometimes feel a strong impulsion to retire from the world and to draw near to God O let us not despise or disobey but take we the offer and hoise up our sail while we may have this blessed gale if we cherish these motions and hearken to the Spirit O what a supernatural help should we find to this heavenly mindedness or heavenly conversation Thus far we have looked on Jesus as our Jesus in his Ascension Session and Mission of his holy Spirit our next work is to look on Jesus carrying on the great work of our salvation for us in his Intercession which he makes and will make to his Father on our behalf till his second coming to judgment LOOKING UNTO JESUS In his Intercession Book IX Part VI. CHAP. I. Heb. 3.1 Rom. 8.34 Consider the Apostle and High-Priest of our profession Christ Jesus who also maketh intercession for us SECT I. What the Intercession of Christ is WE have spoken of Christ's entrance into Heaven and of his immediate actings after his entrance there that transaction which yet remains and will remain untill his coming again it is his Intercession for the Saints In these actings of Christ in Heaven if we will follow him we must go from glory to glory no sooner come we out of one room of glory but presently we step into another as glorious as that before one would think enough had been said already of the glory of Christ and of our glory in Christ who would not willingly sit down under the shadow of this happiness and go no further but yet this is not all so thick and fast doth the glory of Christ break in upon us that no sooner out of one but presently we are led into the bosom of another Oh what a blessed thing is it to be viewing Christ and to be looking up to Jesus Christ Saints might do nothing else if they pleased but ravish their hearts with the diversity of heavenly light and comfort which breaks forth from the bosom of Jesus Christ Here is now another mystery as great and amazing as the former which springs out before our eyes in this transaction of Christ's Intercession And in prosecution of this as in the former I shall first lay down the object and secondly direct you how to look upon it The object is Jesus carrying on the great work of our salvation in his Intercession in ordering of which I shall examine these particulars 1. What is this intercession of Christ 2. According to what nature doth Christ intercede 3. To whom is Christ's intercession directed 4. For whom is the intercession made 5. What agreement betwixt Christ's intercessions and the intercessions of the High-Priests of old 6. Wâ—â—t is the difference betwixt Christ's intercession and the intercessions of those High-Priests 7. What are the properties of this intercession of Jesus Christ 8. Wherein more especially doth the intercessions of Christ consist 9. How powerful and prevailing are Christ's intercessions with God his Father 10. What are the reasons of this great transaction of Christ's intercession for his people 1. What is the intercession of Christ some define it thus Christ's intercession is that part of his Priestly office whereby Christ is Advocate and intreater of God the Father for the faithful I shall give it thus Christ's intercession is his gracious will fervently
in his Kingly but now he must be fully honoured in his Kingly office Rev. 11.15 now especially The Kingdoms of this world must become the Kingdoms of the Lord and of his Christ and so he shall reign for ever and ever Certainly there is a difference betwixt Christ's reign before and his present reign at the day of judgment Christ hath a double Throne wherein he sits and reigns Rev. 3.21 To him that overcomes will I give to sit with me in my throne as I also overcame and am set down with my Father in his throne That Kingly rule that Christ hath from his ascension is upon his Fathers Throne but the Kingdom that Christ shall have at the day of judgment and ever after it is the joynt reign of him with the Father he shall have a Throne himself and the Saints shall sit with him in his own Throne And now saith the Father John 5.22 Sit thou at my right hand q. d. sit on thy own Throne by me go on to judge the Nations I will not judge them but only in thee and by thee Lo I have committed all judgment unto the Son and do thou judge them until thou hast rewarded thy friends and made thine enemies thy footstool Mark He hath committed all judgment unto the Son the Father gives the Son a Commission wherein is written as it were these words My Son now is the time or season which I had put in my own power and my pleasure is 2 Pet. 3.10 13. that all the world shall be set on fire these heavens under thee shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up and I will have new heavens and a new earth wherein shall dwell righteousness go too then put on thy robes appear in thy glory empty thiâ— heaven of all those glorious spirits that are therein and let them wait on thee to thy judgment seat go pass thy doom upon all flesh and send reprobates to hell and bring up hither all thy Saints that they may live with thee and here behold thy glory for ever and ever Lo here is thy commission be gone and return no more hither until it be accomplished Christians I cannot but wonder at this joy and exultation in Heaven Vse and that we have so little or none of this on earth we say with cold lips and frozen hearts Thy Kingdom come thy will be done in earth as it is in heaven but if our prayers were real and fervent if we could but imitate those heavenly Citizens what longings would be in our hearts after Christ's coming how should we rejoyce at the very thoughts hereof Christ comforting his Disciples in respect hereof he speaks these words Luke 21.28 When these things begin to come to pass then look up said he and lift up your heads for your redemption draweth nigh The fulness of our redemption is a ground of consolation all the spirits above are sensible of this God and Christ and the Angels and Saints rejoyce Rev. 12.19 Ver. 20. and again rejoyce The Spirit and the Bride say come and Christ himself saith Surely I come quickly O let us say Amen to it Even so come Lord Jesus SECT II. Of Christ coming to judgment 2. FOr Christ's coming to judgment no sooner Christ prepared and all in readiness but down he descends from his Imperial throne to the Judgment-seat In this passage I shall observe these particulars 1. He descends with his Train He comes with his Royal Attendants out of Heaven This is the glory of a Prince that hath so many Nobles waiting on him and this is the glory of Jesus Christ that when he comes to judge the world he shall have his Saints and Angels the glory of the creation to be his Attendants in that work Behold the Lord comes with mighty Angels 2 Thes 1.7 Jude 14. Behold the Lord comes with ten thousands of his Saints to execute judgment upon all Certainly a numberless number shall wait upon him Daniel tells us of a thousand thousand that this day Minister unto Christ A thousand thousands ministred unto him Dan. 7.10 and ten thousand times ten thousand stood before him or if Heaven have more I believe Heaven will empty it self of all the Saints and all the Angels not one Spirit whether Saint or Angel shall stay behind when Christ descends Matth. 25.31 The Son of man shall come in his glory and all the holy Angels with him Oh what a glorious day will this be if one Sun make the morning Sky so glorious what a bright shining and glorious morning will that be when so many thousands of Suns shall shine over all our heads the glorious Body of our Christ surpassing them all in splendor and glory here 's a new Heaven of Sun and Stars such as this nether-world never saw Lo yond the Sun of righteousness with all his Morning-stars singing and shouting for joy Heaven now empties it self of all its created Citizens and cleaves asunder to make way for Christ and all his Train Matth. 24.29 2. In his descent through the Heavens he shakes the Heavens And the powers of the heaven shall be shaken The whole frame of Heaven most strong and immutable in its being and motion or the mighty bodies thereof most mighty in their substance lastingness motion and operation shall be shaken I know by the powers of heaven some mean the Angels who at this wonderful descent of Christ shall admire and move but I rather think the Heavens themselves are meant hereby whose very nature shall be moved Job 26.11 and shaken at that day At his nod the pillars of heaven tremble and are astonished As yet they are Subject to vanity and therefore 't is no wonder if at the coming of Christ they tremble and are moved In this moving or shaking the Evangelists adds that the glorious lights of Heaven shall be altered Matth. 24.29 The Sun shall be darkened and the Moon shall not give her light Adventum Christi tantam lucem allaturam ut ea solis lunae splendor obscuretur Aretius in loc Certissimum autem diem judicii magna majestate sore ut rede sol luna dicantur obscurandi Aretius in loc Psal 50.3 and the Stars shall fall Many interpretations are given of this I am not for Allegories but rather conceive these things are real the very coming of Christ shall bring with him such a light that the splendor of the Sun and Moon shall be obscured this is most certain saith Aretius that both Sun and Moon shall really be darkened at that day it is the glory of his Majesty that will dazle those Candles 3. As he passes through the Elementary world a fire doth usher him Our God shall come and shall not keep silence a fire shall devour before him and it shall be very
tempestuous round about him Whence this fire should come I shall not dispute only one tells us with some confidence * Suarez de renovatione mundi in 3. part Thomae Psal 97.3 Isa 66.15 2 Thes 1 7 8. Dan. 7.9 10. 2 Pet. 3.10 2 Pet. 3.11 12. that 't is begotten in the middle Region of the Air by Divine command and that first it goes before him ushering the Judge to the Judgment-seat and that there it stayes during the judgment and that ended and the doom passed on all flesh then it sets on fire all the world Let this pass as it may Scripture goes thus far that a fire goeth before him Behold the Lord will come with fire and with his chariots like a whirlwind And the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire In which respect Daniel saw his throne like the fiery flame and his wheels as burning fire a fiery stream issued and came forth from before him and at last this fire shall have that effect that the very Elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up O Christians what cause have we to make the Apostles use on this point Seeing all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the Elements shall melt with fervent heat 4. He descends lower and lower till he is inwrapt with clouds Matth. 26.64 Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven When he went up into Heaven it is said that a cloud received him out of their sight Act. 1.9 and the Angels then said Ye men of Galilee why stand ye gazing up into heaven this same Jesus which is taken up from you into heaven shall so come Act. 1.11 12. Dan 7.13 in like manner as ye have seen him go into heaven He went up in clouds and he shall come down in clouds I saw in the night visions and behold one like the Son of man came with the clouds of heaven Here is the first sight of Christ to men on the earth when once he is come down into the clouds then shall they lift up their eyes and have a full view of Jesus Christ a cloud first received him out of their sight and a cloud now discovers him to their sight Then shall appear the sign of the Son of man in heaven Matth. 24.30 and they shall see the Son of man coming in the clouds of heaven with power and great glory is it not plain that the first appearings and sight of Christ at his second coming from Heaven is in the midst of clouds Behold he cometh with clouds and every eye shall see him Rev. 1.7 and they also which pierced him Some controversie there is about these clouds as whether they be Angels when the Psalmist speaks of all sorts of Meteors as of Waters Clouds Winds Flames some say all these are Angels and of the Angels he saith who maketh his Angels spirits and his Ministers a flame of fire For my part I take it in the literal sense that upon the very backs of clouds Christ shall come riding along at the general day and howsoever this may seem a small matter unto us yet I cannot look on any circumstance of this transaction as small and trifling the very clouds on which Christ rides speaks terror and comfort 1. Oh what a terror is this to the wicked Heb. 1.7 Matth. 24.30 Id de impiis solum intelligo ad quos planctus luctus ille miserandus solum pertinet Aretius in locum They shall see the Son of man coming in the clouds and then shall all the Tribes of the earth mourn These Tribes of the Earth are the Tribes of the wicked no sooner shall they look up and see Christ in his clouds but with unconceivable horror will they cry it out O yonder is he whose blood we neglected whose grace we resisted whose counsels we refused whose government we cast off O yonder is he that comes now in clouds in tempestuous clouds O see how he storms do not those very clouds in which he rides speak or threaten a storm In the eighteenth Psalm is a description of Christ's coming to judgment But O how terrible in the seventh verse we find the earth trembling in the eighth verse a fire devouring in the ninth verse the heavens bowing downwards in the 12 13 14 15. verses are thick clouds darkning the skie thunders lightnings hailestones flying through the air the foundations of the world discovered thus the Mighty God our Jesus descends Oh how should the wicked but tremble at this when but a consideration of this hath sometimes startled God's own people behold Habakkuk with quivering lips trembling joynts Hab. 3.16 bones mouldering into dust when he had onely a Prophetick representation of Christ's second appearance all the dreadful things that attended the presence of God in Egypt at the red Sea on Mount Sinai through the Wilderness are made but types but shadows of the terrible march of the Captain of the Lord of Hosts and therefore shall the wicked mourn 2. Here is the patience and faith and joy of Saints Rev. 1.7 And all the kindreds of the earth shall mourn over him even so Amen This I cannot but understand of the wicked onely some tell us of a double mourning on that day the one of joy and love and the other of sorrow and despair I shall not deny but there may be some sweet tears upon this sweet Subject Christ's apparition in the clouds Such a shine will be from Christ in the cloud that the very shine will pierce the hearts of men with the golden-headed arrow of love and how may this work tears Rev. 1.7 Hinc consequitur Christum in eo judicio cicatrices vulnerum ostensurum tanquam trophaeum infallibile contra omnes suos bostes Aret. in loco from this Text of John Behold he cometh with clouds and every eye shall see him and they also which pierced him and all the kindreds of the earth shall wayle c. Some Divines gather that Christ at that day will shew in his glorified body the wounds of his crucifying as an infallible trophy of his victory over all his enemies and hence the wicked who pierced or crucified the Lord of glory by their sins will weep and waile I can think no less but that Christ at that day will open his bosom and shew those wounds of love which he had in his heart from all eternity together with those wounds which he received on the Cross as they are glorified in his eternal love and then as at the discovery of Joseph he and his brethren fell upon the necks
us close to Christ and to the Banner of Christ who would not march under this Banner and adhere to him that but reads over these summons of souls at the last dreadful day SECT IV. Of Christ and the Saints meeting at the judgment day 4. FOR Christ and the Saints meeting at the judgment day no sooner are the Saints lifted up and set before the Judge but these things follow 1. They look and gaze and dart their beams and reflect their glories on each other Oh the communications Oh the darting of beams betwixt Christ and his Saints look as when two admirable persons two lovers meet together their eyes sparkle they look on as if they would look through one another So Christ and his Saints at first meeting they look on as if they would look through one another And such is the effect of these looks that they give a lustre to each other by their Looks Did not Moses face shine when he had been with God and shall not the faces of the elect glitter and shine when Christ also looks on them nor stays it there but as they shine by Christ so shall their shine reflect on Christ and give a glory to Christ and this I take it to be the meaning of the Apostle That when Christ shall come 2 Thes 1.10 he shall be glorified in his Saints not onely in himself but in his Saints also whose glory as it comes from him so it redounds also to him For of him and through him Rom. 11.36 and to him are all things 2. They admire at the infinite glory and beauty and dignity and excellency that is in Christ The glory they reflect on him is nothing to the glory that is in him Oh when these Stars the Saints shall but look upon Christ the Son of righteousness they exceedingly admire So the Apostle When he shall come 2 Thes 1.10 he shall be glorified in his Saints and he shall be admired in all them that believe All that believe shall break out into admiration of Jesus Christ they shall at the first sight observe such an excellency in Jesus Christ as that they shall be infinitely taken with it here we speak of Christ and in speaking we admire but how will they admire when they shall not onely speak or hear but see and behold him who is the Express image of God Heb. 1.3 and the brightness of his Fathers glory O the lustres that he casts forth each way is not his very body more sparkling than the Diamond before the Sun yea more than the Sun it self now shining at noon-day how should the Saints but wonder at this sight Oh there is more beauty and glory in Jesus Christ than ever their thoughts or imaginations could possibly reach there is more weight of sweetness joy and delight in Jesus Christ than either the seeing Eye or hearing Ear 1 Cor. 2.9 or the vast understanding Heart which can multiply and add still to any former thoughts can possibly conceive every soul will cry out then I believed to see much glory in Jesus Christ when ever I saw him I had some twilight or Moon-light glances of Christ on Earth but O blind I O narrow I that could never have faith opinion thought or imagination to fathom the thousand-thousand part of the worth and incomparable excellency that I now see in him Why this causeth admiration when we see more than ever we could expect the Saints shall then cry out and say I see more ten thousand times more than ever I expected I see all the beauty of God put forth in Christ I see the substantial reflection of the Fathers light and glory in Jesus Christ I see thousands of excellencies in Jesus Christ that never were revealed to me before This is the very nature of admiration it is eveâ— wondering or admiring at some new and strange thing the glory of Christ will then exceed all former apprehension O they admire to see the King in such a beauty they admire to see the Judge in such a glittering and glorious Robe of Majesty they admire and they cannot but admire 3. They adore and magnifie the grace and glory of Jesus Christ as it is said of the twenty four Elders that they fell down before him that sate on the Throne and worshipped him that liveth for ever and ever and cast their Crowns before the Throne saying thou art worthy O Lord to receive glory Rev. 5.10 and honour and power for thou hast created all things and for thy pleasure they are and were created So all the Saints now advanced to come up to Christ and to stand before the Throne they fall down before Christ and they worship him that lives for ever shouting and singing about Jesus Christ and setting out his glory Rev. 7.9 10 11 12. grace and goodness After this I beheld saith John and lo a great multitude which no man could number of all Nations and kindred and people and tongues stood before the Throne and before the Lamb and cryed with a loud voice saying salvation to our God which sitteth upon the Throne and unto the Lamb and all the Angels stood round about the Throne and about the Elders and the four Beasts and fell before the Throne on their faces and worshipped God saying Amen blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen Saints and Angels will both give glory to Jesus Christ that day every elect man will then acknowledge here is Christ that shed his blood for me here is the Saviour that laid down his life for me here is the Sacrifice that gave himself a propitiation for me here is the Person that mediated and interceded and made peace for me here is the Redeemer that delivered and redeemed me from the wrath to come Rev. 19 7. and then they begin those Hallelujahs that never shall have end Hallelujah and again Hallelujah and Amen Hallelujah for the marriage of the Lamb is come and his wife hath made herself ready 4. Christ welcomes them into his glorious presence if the Father could receive his Prodigal but repenting with hugs and kisses how will Christ now receive his Saints whâ—n they come as a Bride to the solemnization of the marriage his very heart springs as I may say at the sight of his Bride no sooner he sees her and salutes her but he welcomes her with such words as these O my love my dove my fair one come now and enjoy thy Husband Hos 2.19 20. many a thought I have had of thee before I made the world I spent my infinite eternal thoughts on thy salvation when the world began I gave thee a promise that I would betroth thee unto me in righteousness and in judgment in loving-kindness in mercy and in faithfulness It was I that for thy sake was incarnate and lived and died and rose again and ascended and since my
Word and Sacraments and the like but when that Kingdom where these Administrations are made use of shall be delivered up then shall God himself be all in all without means without defect without end It is observable that Christ in his mediatory Kingdom hath some such things as bear an Analogy to the means and instruments of governing in the Kingdomes of men As 1. He hath his Militia and his Laws with threatnings and promises in the ordinances of his Word 2. He hath his grants and seals with many priviledges to confirm his people in the Ordinances of his Sacraments 3. He hath his Officers and Embassadours for the management of spiritual affairs in the Ordinances of his Ministry but the ceasing of Christ's Kingdom is the ceasing of all these and he therefore ceaseth his Kingdom that God may immediately succeed all these without any means or without any Mediatour at all he himself may be instead of all or all in all In prosecution of this I shall discuss 1. The meaning what it is for God to be all in all 2. The particulars wherein more especially is God all in all 1. For the meaning it is a periphrasis of our compleat enjoyment of God that God may be all in all is as much as to say that we may enjoy God alone to all purposes neither wanting nor willing any thing besides himself for a person to be all in all to me it is to have an enjoyment of that person to all purposes so that I neither do nor need I to enjoy any thing besides himself thus God is to the Saints in glory he is their exceeding great reward they need nothing else besides himself their very droughts of happiness is taken in immediately from the fountain and they have as much of the fountain as their souls in their widest capacity can possibly hold 2. For the particulars wherein more especially is God our all in all I answer 1. In our enjoying God immediately here we enjoy God by means either he communicates himself unto us through his Creatures or through his Ordinances and hence it is that we know him but in part we see him but in a glass darkly 1 Cor. 13.12 1 John 3.2 but when he shall be our all in all we shall see him face to face we shall then see God as he is clearly and immediately Oh how excellent is this enjoyment above all present enjoyments here below as the enjoyment of a friend in his picture letters tokens is short of what we enjoy when we have his personal presence or as the heat and light of the Sun through a cloud is beneath that heat and light when the glorious body of it is open to us without any interposition even so all the injoyments of God in the use of means graces blessings ordinances are infinitely inferior to that enjoyment of God which shall be without all means all the ravishments of our spirit in prayer hearing reading meditating is but a sip of those Rivers which we shall have in heaven I know the remembrance of God in a private meditation is sweet Psal 104.34 and communion with God in any Ordinance is a feast of sweetness and marrow and fatness Psal 63.5 6. But when the soul shall immediately possess God when this Kingdom of grace shall expire and all the Administrations of it shall vanish away will not the fountain be much more sweet then all the streams surely feasts and sweetness and marrow and fatness are terms exceedingly too diminitive to give us any more than a small hint of that incomprehensible satisfaction by immediate communion O the wonders of Heaven there shall be Light without a candle and a perpetual day without a Sun there shall be health without physick and strength of Body without use of food there shall be knowledge without Scriptures and setled government without a written Law there shall be Comunion without Sacraments and Joy without promises to be its fewel the soul in glory shall go streight unto God and immediately perticipate his glory and happiness 'T is the comparison of a Learned Divine suppose you saw a company of Chrystal Globes placed in a parallel line because their posture will not admit the Suns immediate beams we 'll suppose another single Globe set by the middle of them to transmit the Sun-beams unto all those Globes by this means they all shine though it be only by reflection but when the Sun shall so come about as that they may immediately receive its beams there 's no further use of the single Globe then so here while we through our distance from God are uncapable of immediate enjoyment there 's a necessity of Christ's Mediation but when all things that cause the distance are removed and we brought into the presence-chamber of God himself ther 's no such need of a Mediator then Now here is one thing wherein he is our all in all shall enjoy him immediately 2. It consists in our enjoying of God fully Now I know in part saith the Apostle but then I shall know even as I am known 1 Cor. 13.12 our enjoyment of God is but here in its infancy there it will be in its full age here it is in drops there it will be in the Ocean here we see God's back parts and we can see no more but there we shall see his face not his second face as some distinguish which is his grace and favour enjoyed by Faith but his first face which is his Divine essence enjoyed by sight Yet I mean not so as if the soul which is a creature could take in the whole Essence of God which is incomprehencible but the soul shall and must be so full of God as that it shall not be able to receive or desire one jot more And oh how excellent is this enjoyment above all present enjoyments it is now our highest happiness to have some glimpses of his glory shining on us and some drops of his favour distilled into us oh but when God shall be our all in all we shall have as much of God as our souls can hold we shall have the glory of God so poured in till we shall be able to receive no more And here is that which gives the soul a full satisfaction never would it be satisfied till it came to this suppose that God would draw out all the beauty sweetness goodness that he hath communicated to all Creatures in the world and bring the quintessence of all and communicate that unto the soul of one poor Saint certainly it would not serve the turn there must be a greater comunication before the soul be fully satisfied and rest content only once admit it into the glorious presence of him who is all in all and presently it expires its infinite desire into the bosome of that God for there 's enough to fill his spirit he cannot desire so much but there is more and yet infinitely more if there be enough in God for
to his Saints more then ever before In this respect might I say if any person in the Trinity receives more honour than other Christ should have most Rev. 5.13 every Creature which is in heaven heard I say blessing honour glory and power be unto him that sitteth on the Throne and unto the Lamb for ever and ever not only unto God but particularly to the Lamb for ever and ever It is true that God only and God fully and God immediately is all in all but doth that hinder that Jesus Christ is not also only fully and immediately all in all see how the Scripture joyns them together Rev. 21.22 23. which plainly argues that they may consist I saw no Temple in the City for the Lord God Almighty and the Lamb are the Temple of it and the City had no need of the Sun neither of the Moon to shine in it for the glory of God does lighten it and the Lamb is the light thereof Now then as I have spoken of God so that I may speak of Christ and conclude all with Christ I assert this Doctrine that the glory of Christ which the Saints shall behold in Christ to all eternity is their all in all In the discussion of which I shall open these particulars 1. What is the glory of Christ 2. How the Saints shall behold his glory 3. Wherein is the comprehensiveness of this expression that the beholding of Christ is our all in all 1. What is the glory of Christ I answer that the glory of Christ is either humane or divine 1. There is an humane glory which in time was more especially conferred upon his manhood 2. There is an essential or divine glory which before time and after time even from everlasting to everlasting issueth from the God-head I shall speak to both these that we may rather take a view of Christ in those glories as we are able wherein he will appear to his Saints as their all in all to all Eternity 1. For his humane glory that is either in regard of his Soul or body for his Soul Christ was from the first instant of his conception full of glory because even then he received grace not by measure as we do but as comprehension he had the clear vision of God even as the Angels of heaven which arose from that hypostatical union of two natures at his first conception It is true that by the special dispensation of God the fullness of thy accompanying that glory was with-held from Christ in the time of his passion and the redundancy of glory from his soul unto his body was totally deferred until the exaltation of Christ but Christ no sooner exalted and set on the right hand of God but immediately the interruption of joy in his soul and the interception of glory from his soul to his body was altogether removed Then it was that his soul was filled with all joy solace pleasure which could possibly flow from the sight of an object so infinitely pleasing as is the essence Majesty and glory of God And then it was that his body was replenished with as much glory as was proportionable unto the most vast capacity of any creature not only his soul but his body is a glorious Creature it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body of glory that is a most glorious body in it self And the spring of glory unto others ought not Christ to have suffered these things Luk. 24.26 and so to enter into his glory it is called his glory as if it were appropriated unto him as the most eminent subject and principal efficient of glory as if he had the monopoly of glory all the glory in heaven is in some sort his glory Surely Christ's manhood is exalted unto an higher degree of glory than the most glorious Saint or Angel ever was or shall be principalities powers mights and dominions fall short of his glory But some object that the mediatory office of Christ shall wholly cease and that the body and soul of Christ shall then be annihilated Indeed this was the opinion of Eutiches that the human nature of Christ should be changed or converted into the divine and thus he interprets that Scripture then shall the Son also himself be subject that God may be all in all what is this subjection saith he but a conversion of the Creature into the very substance 1 Cor. 15.28 or essence of the Creatour himself Vt ipsam subjectionem communicationem conversionem credat futuram creaturae in ipsam substantiam vel essentiam creatoris Aug. de Trinit lib. 1 c. 8. Aret. in loco Job 19.27 2 Thes 1.10 But we deny the interpretation the Son as man shall be subject and yet the manhood of Christ shall still remain it is true that his Mediatory office shall wholly cease but it follows not that therefore the manhood of Christ shall be converted or changed into the Deity there may be other reasons for the continuation of his human nature besides the execution of his Mediatory office As 1. That the lustre of his Deity might shine through his humanity and that thereby our very bodily eyes may come to see God as much as is possible for any creature to see him I shall see him saith Job not with other but with these same eyes 2. That the Saints may see how the power of an infinite God can conveigh the lustre of his Deity into a Creature upon this account I verily believe that Angels and Men will be continually viewing of Jesus Christ he shall come to be admired of the Saints he shall be admired as we have heard at the Judgment-day nor is that all but the Saints in heaven shall see with their eyes such excellencies in Christ as that they shall admire for ever I say for ever as much as they did at the first moment when they saw him here if we see any thing excellent we admire at first but after a while we do not so but in heaven there will be so much excellency in Christ that we shall admire as much to all Eternity as we did at the very first moment there will be no abatement in glory of our being taken with the sight of the glory in Jesus Christ 3. That Christ by his humanity may converse more freely and familiarly with his brethren in his Fathers house oh the intimacy that will be there betwixt Jesus Christ and his Christian Saints oh the mutual rejoycing and delight that will be there betwixt Jesus Christ and his dearest darlings as Christ from Eternity rejoyced in the habitable part of his Earth so will the Saints his habitable Earth to all eternity rejoyce in Christ the eye of the Saints in glory can never be off Christ as Mediator and God now the eye of the Saints in glory shall never be off Christ as God and Mediatour then Thus far of his human glory 2. For his Essential divine glory it is that
glory which Christ hath as God this he never laid aside but as the Sun in a dark gloomy day may not send forth its beams so Christ the Son of righteousness in the time of his abode upon earth except a little glimps only in his transfiguration did not send forth his glorious beams but hereafter the body or humanity of Christ shall not hinder the breaking forth of all his divine glory No sooner the Son subject and his Mediatory office discharged but Christ as God will manifestly put forth his more immediate glory to all his Saints Behold now we are the Sons of God and it doth not yet appear what we shall be but we know when he shall appear we shall be like him 1 John 3.2 for we shall see him as he is Mark it when he shall appear at and after the Resurrection day we shall see him as he is i.e. we shall see the very essential glory of Jesus Christ Quest But what is the essential glory of Christ I cannot answer it is a question not to be resolved by all the men in the World we know little of the glory of Saints how should we know any thing of the essential glory of Christ as God Answ The Scriptures say that God spake to Moses face to face yet God tells him thou canst not see my face and he favours him so far as to tell him the reason for there shall no man see my face and live Exod. 33.11 20. q. d. No man in this life he must first dye and be changed and then he shall have a peculiar revelation of the divine Majesty then he shall see him as he is but how that is I cannot tell come let us question this no further surely it is a mercy that this infinite glory is not discovered to us for as a weak eye is not able to behold the Sun or to see in it rota as the School-men speak in that wheel or circle wherein the Sun doth run but only in the beams of it no more can we see Christ as God in his glorious essence or in his essential glory but only in the beams thereof in his Word and Effects if now we know so little of spirits and spirituals oh then how little do we know of him who is the Father of Spirits I shall say no more therefore let us be content to be ignorant of these things till we enter into the confines of Eternity But whether shall this glorious Essence or Essential glory of Christ be more seen or manifested at or after the day of judgment then ever it was before Quest I answer I believe it will Answ Dr. Annesly Communion with God Some tell us of several periods wherein the glory of Christ is still more and more seen as 1. In this life we may see it in part thus David speaks of himself my soul thirsteth for thee my flesh longeth for thee to see thy power and thy glory as I have seen thee in the Sanctuary but this sight is very dim we see onely now as through a glass darkly The second period is betwixt our dissolution and resurrection 1 Cor. 13.12 and then shall we see the essential glory of Christ more immediately and fully our creeping apprehension of God shall then be elevated and our distance from God shall then be shortned and all the riddles of grace and of Jesus Christ shall then be opened This sight is so great that if a soul should come from heaven to declare it neither could that soul express it nor we understand it we read of Lazarus whose soul Christ returned into his body whom much people of the Jews came purposely to see that they might hear stories of the other World but not a word from him of any such matter Paul's rapture may satisfie with the reason of it he heard there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wordless words 2 Cor. 12.4 such words as could not possibly be repeated on earth and yet all this is but a second step to the full vision of Christ's essential glory The third period is at the Resurrection and during the time of the last Judgment and then we shall see more of his glory Camero affirms that 't is no curiosity to say that the Saints and Angels in heaven had a new glory by the exhibition of Christ the great mystery of the Incarnation being thereby better known and we may as safely affirm that the Saints shall have a new glory by new visions of the glory of Christ at the day of Resurrection they shall then see the solemnity of heavens glory carried on by Christ in his glorious actings and all that ever the soul saw before in being with Christ in Heaven till the Resurrection shall be swallowed up with the sight of this glory of Christ at the Resurrection-day The last period is after the Resurrection and that shall continue even to all Eternity now all the manifestations of Christ's glory before this are but as a few green ears rubb'd in our hands so that the full crop or the full harvest is yet behind But this is that which as we told you before we cannot tell though we had the tongues of men and Angels Thus far of the first point what is the glory of Christ 2. How shâ—ll the Saints behold this glory I answer As Christ hath a twofold glory so there is a twofold manner of beholding it i.e. ocular and mental 1. There is an ocular vision a sight of Christ with our very eyes Job 19.27 whom I shall see for my self and mine eyes shall behold him with these eyes in our heads we shall one day behold the human glory of Christ I doubt not we shall behold the beauty of Heaven the shining bodies of the Saints but above all our very eyes shall delightfully contemplate Christ's glorious body and indeed this shall drown all the other sights if any think that Christ's glorious body shall be too intensive and too extraordinary a brightness for our weak eyes let such consider that 1. The eye in heaven shall be glorified now glorification adds a singular excellency to the faculties it advanceth the faculties and raiseth them to an higher pitch of excellency glorification adds a greater capacity to the eye then ever it had before In this world there is a difference in our eyes and sight a man of a clear sight sees more things and more of every thing then a dark sight doth so a glorified eye sees more of things then our eyes now can see it shall be enlarged exceedingly to take in objects which now it cannot receive glorification adds strength to the faculties both internal and external so that the eye shall be able to look on the glory of Christ not with difficulty but with contentment in this World every sense we have is apt to be destroyed by excellent Objects and the more excellent and transcendent the object is the more it hurts
and destroys the sense as the Sun by its brightness darkens the eye and other things by mighty sounds bring deafness to the ear Paul indeed had a vision of glory but because his faculties were not glorified he was he knew not how whether in the body or out of the body whether alive or dead he did not know certainly the sight of the glory of the other world would amaze distract and destroy us if we had a sight of it as now we are but in heaven the eye shall have great pleasure in beholding the brightest light because it shall be advanced to the highest pitch of strength that may be 2. As the eye shall be glorified so it shall act in a glorified body and this will make the sight of the glory of Christ in stead of hurting us to leave upon us a more sweet enlivening and powerful impression By this means all the impediments that hinder the conveyance of divine influences from that heavenly object will be removed To illustrate this let the most excellent sight be set before a man that is defective in his bodily state and it doth not take him what should a sick man do with such things he makes nothing of the most pleasant gardens orchards buildings nor of the most glorious sights that are when he is sick they are but sick things to him and of none effect but in heaven the body shall be glorified and stript of all corruptions and imperfections so that there shall be no bar unto the influences of the glory of Christ which shall there be seen 3. As there shall be a glorified eye acting in a glorified body so it shall be acted by a glorified Spirit the eye is but the organ or instrument of sight and without the spirit would conveigh no more then a glass doth it is the Spirit of a man that gives life to vision it is the Spirit of a man that discovers things and sets them forth in their worth vertues ends now in heaven the spirit of men shall be glorified and enabled to perform all those offices in perfection so that when a man shall look on the man Christ Jesus by vertue of a glorified spirit he shall see more know more taste more than any other can As a man of understanding when he looks on a diamond or a wedge of gold he hath other apprehensions of it and a further touch upon his spirit then a beast or a child in a cradle hath so where the sight of the eye is acted by a glorified mind it takes in more from the sight of every thing which is to be seen unexpressibly more then what can be done here by the most sanctified Spirit in the World Now in these respects Christ's glorified body though it be the brightest visible thing in the Heaven of Heavens yet may it be the object of the eye of Saints for they shall have glorified eyes in glorified bodies and acted by their glorified spirits 2. There is a mental vision a sight of Christ by the eyes of our understandings and surely this exceeds the former the eye of the body is only on the body of Christ but the eye of the soul is on the body and soul on the Humanity and Deity of Jesus Christ This is the very top of heaven when Saints shall be illightned with a clear and glorious sight of Christ as God Divines usually call it Beatifical vision Quest But how shall Saints behold the glorious Essence or God-head of Christ Answ 1. Some say Christ as God or the God-head of Christ shall be known by the Humanity of Christ such a lustre of his Deity shall shine through his humanity as that thereby and by no other means shall the Essential glory of Christ appear 2. Others say That besides the Humanity of Christ there shall be a species representing the Divine Essence of Christ and a light of glory elevating the understanding by a Supernatural strength and that thereby the glorious Essence of Christ shall be discovered 3. Others say That the Divine Essence shall be represented to the glorified understanding not by Christs humanity nor by any species but immediately by it self yet they also require a light of glory to elevate and fortifie the understanding by reason of its weakness and infinite disproportion and distance from the incomprehensible Deity 4. Others hold that to the clear vision of Christ as God there is not required a sight of Christ's humanity as the first suppose nor a species representing the Divine Essence as the second suppose nor any created light elevating the understanding as the third suppose but only a change of the natural order of knowing It is sufficient say they that the Divine Essence be immediately represented to a created understanding which though it cannot be done according to the order of nature as experience tells us for so we conceive things as first having passed the sense and imagination yet it may be done according to the order of Divine grace I shall not enter into these Scholastical disputes 1 Cor. 13.12 Rev. 22.4 it is enough for a sober man to know that in heaven we shall see him face to face his Servants shall serve him and they shall see his face Quest His face what 's that I answer Answ 1. They shall see Christ as God of the same Essence with the Father and the holy Ghost and yet a distinct Person from them both they shall see the Unity in Trinity and Trinity in Unity they shall see how the Son is begotten of the Father and how the holy Ghost proceeds from the Father and the Son they shall see the difference between the generation of the Son and procession of the Spirit These are mysteries in which we are blind and know very little or nothing but in seeing his face we shall see all these 2. They shall see Christ at their first being or principle of all the good that is in the World they shall see how all things were made by him and without him was not any thing made that was made they shall see all the good in the creature as flowing from Christ John 1.3 and as contained in the absolute perfection of Christ's Divine Nature they shall see in one Christ all the excellencies of all the creatures united which is indeed to see him in his eminency if there be any beauty riches honour goodness in any creature that is eminently transcendently and originally in Christ and that shall be seen 3. They shall see Christ in all his ways counsels decrees executions transactions from everlasting to everlasting that great business of Election and Reprobation will then be discovered it is an expression of Augustine They shall then see the reason why one is Elected and another Reprobated why one is rich and another poor they shall then see all the works that ever God did or that ever God will do it is not yet Six thousand years since
that sitteth on the Throne and unto the Lamb for ever and ever Amen Ver. 13. Why this is their continual work in heaven they have nothing else to do but with joy and gladness to sing forth the praises of God and of Christ and that his mercy endureth for ever And this likewise is comprehended under that notion of the Saints beholding of Christ which compleatly makes up the proposition asserted that Christ or the glory of Christ which the Saints shall behold to all eternity is their all in all Thus far we have propounded the object which is Jesus carrying on the Salvation of his Saints in his coming again to earth and taking them up with himself and his Angels into heaven our next work is to direct you how to look unto Jesus in this respect and then we have done CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our Salvation in his second coming WHAT looking is and what it contains we have often heard and that in these respects we may look on Jesus 1. Let us know Jesus carrying on the Saints Salvation in his second coming and taking them to Heaven Many glorious excellent things many precious passages many high and heavenly carriages are in this transaction Is it not of high concernment that he that now sits at God's right hand interceding for us should thence come again to judge the World and after judgment take up his Saints with him into glory can we read of the several actings of this general Assize and not desire to read on still nay is not all our reading mixt with admiration of every passage come wonder and sit and pause and stop at every word stay and wonder and adore that light which appears in any beam of truth and in the admiration of that truth which doth appear cast thy self down at the feet of Christ and cry out O the depth of Glory and Majesty and goodness and grace in thee O the riches of love that thou shouldst let out thy self in these several admirable dispensations come be exact in this study gather up all the crumbs and fillings of this gold the least beams of the glory of Christ especially as it shines and glitters at his second coming have so much light and love and splendour in them as that they will be very sweet to look upon them every piece or part of this knowledge will be of special use and worth yea the low and imperfect knowledge of this mystery is of infinite more value then the high and perfect knowledge of Ten thousand things besides And one thing O my soul let me tell thee it is possible for thee to attain a very sweet and satisfactory degree of this very knowledge And therefore study close run over again all that hath been spoken and dig yet deeper into that glorious mine content not thy self with a bare discovery of that gold-oare which is only upon the superficies or top of the mine but go so far as to find out the inward spiritual and experimental knowledge which the Saints by the light of the Spirit may come to attain O study Christ in his second coming to judgment SECT II. Of considering Jesus in that respect 2. LET us consider Jesus carrying on this work of Salvation at his second coming It is not enough to know but we must meditate and seriously consider of it A meer student may know Christ and study Christ as he knows and studies other things he may keep together many notions concerning Christ and his coming to Judgment but he hath no impression of the holiness of Christ upon his heart and in this respect he is a stranger to Christ and all his actings alas he studies Christ but he doth not rightly seriously inwardly consider of Christ but he doth not look unto Jesus as one that looks to his pattern or as one that looks to his refuge hope and help true and spiritual consideration is a serious matter it s not some few and freeting thoughts that are the discharge of this work but thoughts resting dwelling fixing and staying upon Christ until they come to some profitable issue O it is another manner of business then many are aware of it 's a thinking with thought upon thought it 's a reiteration and multiplication of the thoughts of the mind upon the Subject propounded so the Scripture expresseth it I looked on all the works that my hands had wrought Eccles 2.11 12. and in that next verse I turned to see he looked upon and considered his works and he returned to behold them he thought on them before but now he returned to think he renewed his thoughts upon the matter and took a new view of them Indeed when the understanding works seriously and spiritually it will fetch things into sight and not only so but it will hold them there and fasten upon them Lam. 4.20 and when they are gone it will fetch them again my soul hath them still in remembrance my soul in remembring doth remember them and will not off till the end he obtained so a man eyes Christ till he have more of Christ more of his presence and more of his light and more of his favour and more of his image O let this be our work let us thus consider Jesus in reference to his second coming to judgment And that we may do it in Order 1. Consider Christ's preparing for judgment realize it as if thou sawest or heardst the same no sooner the time determined which God hath appointed but Christ commands make ready ye Angels to wait upon me and make ready ye glorious souls that now are with me it is the Fathers pleasure and it is my pleasure to go down into the neather World and to call before me all the men and women that ever lived in it there will I pass my doom upon all flesh and reward every one good and bad according to his works O what a shout may I imagine in heaven at this news what joy is in the souls of Saints that now they must go to their bodies and enter into them that both their souls and bodies which sometimes lived together may now dwell together with Christ in glory and never part more if those that live on earth are commanded by Christ To lift up their heads because their redemption draweth nigh how much more shall they joy in Heaven who also have waited for the adoption to wit Rom. 8.23 the redemption of their bodies that now the long-looked-for day is come it is come O the exaltation of the Angels at this tydings This is worthy a pause a Selah to be set upon it 2. Consider Christ's coming to judgment all now in readiness the Son of God comes forth with all his glorious attendants Matt. 16.27 For the Son of man shall come in the glory of his Father with his Angels and with the souls of Saints that for a time have been in
excellencies meet together rest in Christ and Christ is all good things to all his Saints in Heaven he is Beauty to their Eyes Musick to their Ears Honey to their mouths Perfume to their Nostrils Health to their Bodyes Joy to their Souls Light to their Understandings Content to their Wills he is Time without sliding Society without loathing Desire without fainting Alpha and Omega the beginning and ending wanting both needing neither yet the Author of them both he is All in all from one not all Even all the Strength Wit Pleasure Vertues Colours Beauties Harmony and goodness that are in Men Beasts Fishes Fouls Trees Herbs and all Creatures are nothing but sparkles of those things which are in Christ Christ himself will then supply their use so that the best Creatures which now serve the Saints shall not have the honour to serve them then Rev. 21.23 There will be no need of the Sun nor of the Moon to shine in that City for the glory of God doth lighten it and the Lamb is the light thereof And hence the beholding of Christ is the All in all to his glorified Saints this was Christ's Prayer Father I will that those whom thou hast given me be with me where I am to what end John 17.24 that they may behold my glory Christ's heavenly presence is conspicuous he is not present as some things that are not seen and yet are present but his presence is or certainly shall be conspicuous to all his Saints when he was in the world his glory was covered under a mean outside he was like a bright light in a dark-Lanthern and there were very few that knew him then but in Heaven he shall be as a Cabinet opened or as the Sun in his full glory We shall know him as we are known and behold him face to face 1 John 3.2 and we shall see him as he is Nor only will he be conspicuous but his presence shall be vital a stone may be with us and seen clearly but there 's little in the sight of that in the beholding of Christ there will be an acting of kindness upon the Saints there will be visions with life and dear refreshing O the influences that the sight of Christ will have on his Saints in Heaven nor onely will he be conspicuous and vital but his presence shall be fixed he shall abide with the Saints that they may for ever behold him Oh if there was such running after Christ in this world some getting on hills and others on trees that they might behold him when he passed by what will the sight of Christ in Heaven be when he shall be alwayes in the eye of his Saints and never out of sight when they shall be alwayes viewing of him and be alwayes satisfied with that view nor only will he be conspicuous vital fixed but his very presence shall transform They shall see his face and they shall reign for ever and ever O the influence of this sight Revel 22.4 5. it is of such a transforming Nature that to see the King will make Kings this vision of glory amounts unto a fruition of glory if ever thou art a spectator of Christ thou art sure to be a partaker of Christ in all his glory I shall be satisfied Psal 17.15 1 John 3.2 when I awake with thy likeness It doth not yet appear what we shall be but we know that when he shall appear we shall be like him why so for we shall see him as he is And no wonder for if the imperfect beholding of his glory in the glass of his Gospel change the soul into the same image from glory to glory how much more shall the full view of his glory in Heaven transform both the souls and bodies of his Saints into a fulness of glory 1 Cor. 13.12 Here then is the top of Heaven here is the All in all here is the satisfaction of souls to the very uttermost if Christs glory in his transfiguration was so satisfactory to Peter as that he desired his sight of it might never have end or interruption O it is good to be here let us here build Tabernacles and yet Peter was onely a spectator of this glory for he had himself no share in it O then what infinite satisfaction mayst thou expect in the beholding of Christ's Glory in Heaven which will be accompanyed with an everlasting enjoyment the lusture of his glory will be diffused unto all so that some shall enjoy the glory of the Sun others of the Moon and others of the Stars O my soul if thou art but a Star there yet if thou art filled with that light that comes from the Sun of righteousness it is enough O remember oh consider oh never forget this Looking unto Jesus as it is thy duty on Earth so it is thy priviledge and highest happiness in Heaven for ever and ever SECT III. Of desiring after Jesus in that respect 3. LET us desire after Jesus carrying on this work of man's Salvation at his second coming It is true many shrink at the thoughts of death and judgment and 't is an high pitch to desire the dissolution of our selves and of this world the best Christians are compounded of flesh and spirit and if the spirit long to be in Heaven yet the Flesh is loath to leave this Earth Speak out of my soul thou prayest daily Come Lord Jesus let thy Kingdome come but is not the Flesh afraid lest God should hear thy Prayers Oh that we could loath our loathness in that respect oh that we could long for this second coming of Christ to Judgment And Christians this is attainable or otherwise I should not perswade you to it Phil. 1 2â— I am in a strait said Paul between two having a desire to depart and to be with Christ which is far better And this is the voice of the desolate Bride Come for the spirit of Christ within her saith come The Spirit and the Bride say come Yea the whole Creation saith come Rev. 12.17 Rom. 8 21 23. Waiting to be delivered from the bondage of corruption into the glorious liberty of the Sons of God and not onely they but our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Oh that we could groan oh that we could come up to this high pitch even to sigh out not our breath but our spirits even to groan out not some vapours but our hearts I know it is suitable to flesh and blood to tremble at the thoughts of judgment When Paul reasoned of righteousness temperance and of Judgment to come Felix trembled Acts 24.25 Weak Christians as well as Heathens may have many terrible fancies and notions of that day Oh to think of a time When there shall be a great earthquake Rev. 6.12 13 14 15 16 17 when the Sun shall become
way of judging our selves we see nothing but Hell and damnation in our selves but then we fling down our selves at God's gate of mercy we despair not in God though in our selves God in Christ is gracious and merciful forgiving iniquity transgression and sin and hence we make bold to intreat the Lord for Christ's sake to be merciful to us surely herein lies the difference betwixt nature and grace the natural man may see his sins and confess his sins and judge himself for his sins thus Saul did and thus Judas did but then they despaired in God and were damned indeed now the gracious man hath a conscience within that represents to him his damned estate but withal it represents to him the free grace of God in Jesus Christ and so he onely despairs in himself and not in his God now thus far good come Christians do we despair in our selves do we fling off all our own hopes and our own dependencies hangings holdings on duties purposes graces performances and do we go to God in Christ and tell him We hang upon nothing but the mere mercy the free grace of God in Christ and therefore Lord pardon Lord forgive for thy Names sake promise sake mercies sake and for the Lord Jesus sake O let free grace have his work Lord glorifie thy Name and glorifie the riches of thy grace in saving us Why this is the best hold in the World though the World cannot abide it surely if we thus judge our selves we should not be judged 4. Christ at his coming will be glorified in his Saints not onely in himself but in his Saints also whose glory as it comes from him so it will redound to him Oh let him now be glorified in us let us now in some high way conform to the image of his glory let us look on Christ till we are like Christ not onely in grace but in glory and this glory as it comes from him so let it redound to him I will not say that the Kingdom of Heaven and glory is in this life I leave this opinion to the dreamers of this time I mean to the Familists Quakers and such like but this I say that even in this life the Saints of God enjoy a begun and imperfect conformity to Christ's glory and this is that I would now press upon us let us so behold the glory of the Lord in the glass of the Gospel 2 Cor. 3.18 as that we may be changed into the same image from glory to glory from a lesser measure to an higher measure of glory The day is a coming that Christ will be glorified in himself and he will be glorified in his Saints O the glories that will then be accumulated and heaped upon Jesus Christ come now let us behold this glory of Christ till we are changed in some high measure into the same glory with Christ Christ's glory rightly viewed is a changing glory And herein the views of Christ surpass all creature-views if we behold the Sun we cannot possibly be changed into another Sun but if with the eye of knowledge and faith we behold Jesus Christ we shall be changed into the glorious image of Jesus Christ if the Sun of righteousness cast forth his golden beams upon us and we enjoy this light why then Cant. 6.10 Who is she that looketh forth as the morning as Aurora the first birth of the day fair as the Moon clear as the Sun I know this glorious change is but a growing change by degrees from glory to glory and yet who can deny but there is some conformity to Christ's glory even in this life do not these very Texts speak the self same thing These things have I spoken to you John 15.11 1 John 1.4 John 16.24 Isa 66.10 11. that my joy might remain in you and that your joy might be full And these things write we unto you that your joy may be full And ask and ye shall receive that your joy may be full And rejoyce with Jerusalem and be glad with her all ye that love her that ye may suck and be satisfied with the brests of her consolations that ye may milk out and be delighted with the abundance of her glory Rom. 5.13 And the God of all hope fill you with all joy and peace in believing Surely all joy and peace are synechdochically put for all other inchoations of glorification But how is a Saint in this life filled with all joy I answer 1. In regard of the obiect God and Christ 2. In regard of the degrees though not absolutely yet so far forth as the measure of ioy is in this life attainable I might instance in the joy of Mr. Peacock Mrs Brettergh and of some Martyrs who sung in the fires 3. In regard of duration rejoyce always Phil. 4.4 not onely in the calm of peace but in the storm of violent opposition A Saint may have his troubles but these troubles can never totally or finally extinguish his joy John 16.22 your joy no man taketh from you He rejoyceth always O that something of the glory of Christ might rest upon us oh that having this glory of Christ in our thoughts we could now feel a change from glory to glory Is it so that the Lord Jesus will be glorified in all his Saints and shall we have in-glorious souls base and unworthy affections and conversations or shall we content our selves with a little measure of grace O be we holy even as he is holy let our conversations be heavenly let us purifie our selves even as he is pure let us resemble him in some high measure of grace And lastly let us glorifie him in bodies and spirits all our glory is from him and therefore let all our glory redound to him let us now begin that Gospel-tune of the eternal song of free grace which one day we shall more perfectly chant in glory Allelujah and again Allelujah and Amen Allelujah salvation and glory and power and praise and thanksgiving and obedience be unto him that sits on the throne the Lamb blessed for ever and ever Amen The Conclusion And now my brethren I have done the errand which Christ sent me on I verily believe I have now delivered this work of the everlasting Gospel or of Christ's carrying on the great work of man's salvation hath been somewhat long in speaking but oh how long in acting may I give you a short view of what I have said and of what hath been acted from eternity and will yet be acted to eternity you may remember that God in his eternity laid a plot or design to glorifie the riches of his grace in saving sinners and to that purpose first he decreed a Christ 2. Presently after the fall he promised the Christ he had decreed 3. In fulness of time he exhibited the Christ that he had promised then it was that the same Christ took upon him out nature and joyned it to his God-head to
unity of any other thing and yet by the help of some forreign cause they may be united as the branch of a Tree of one kind which put into the ground would be an intire distinct Tree in it self may by the hand of a man be put into the unity of a Tree of another kind and so grow move and bear fruit not distinctly in and for it self but jointly in and for that Tree into which it is planted 3. Other things of this kind cannot by force of natural causes nor by the help of any forreign thing ever become parts of any other created thing or pertain to the unity of the substance of any such thing as the nature of man and the nature of all living things and yet by divine and supernatural working it may be drawn into the unity of the subsistence of any of the Persons of the blessed Trinity wherein the fulness of all being and the Perfection of all created things is in a more eminent sort than in themselves for though all created things have their own being yet seeing God is nearer to them than they are to themselves and they are in a better fort in him than they are in themselves there is no question but that they may be prevented and staid from being in and for themselves and caused to be in and for one of the divine persons of the blessed Trinity So that as one drop of water that formerly subsisted in it self if it be poured into a vessel containing a greater quantity it becomes one in subsistence with the greater quantity of water and as a branch of a Tree that being set in the ground and left to it self would be an intire and independant tree becomes one in subsistence with that tree into which it is grafted so the individual nature of man assumed into the unity of one of the Persons of the Blessed Trinity it looseth that kind of being that naturally left to it self it would have had and it becomes one with the Person for now it is not in and for it self but hath got a new Relation of dependance and being in another But you will say all the Creatures in the world have their being in God and dependance on God and therefore all Creatures as well as Man may pertain to the Person or Subsistence of God I Answer it is not a general being in and dependâ—nce on God but a strict dependance on mans part and a Communicating of the subsistence on Gods part that makes up this union Hence we say that there are four degrees of the presence of God in his Creatures the first is his general presence whereby he preserves the substances of all Creatures and gives unto them to live and to move and to have their being Acts. 7.28 and this extends it self to all Creatures good and bad The Second degree is the presence of Grace whereby he doth not only preserve the substance of his Creature but also gives Grace unto it and this agrees to the Saints and Gods People on earth The third degree is the presence of glory peculiar to the Saints and Angels in heaven and hereby God doth not only preserve their substances and give them plenty of his Grace but he also admits them into his Glorious presence so as they may behold him face to face The fourth and last degree is that whereby the God-Head of the Son is present with and dwells in the Manhood giving unto it in some part his own subsistence whereby it comes to pass that this Manhood assumed is proper to the Son and cannot be the Manhood of the Father or of the Holy Ghost or of any Creature whatsoever And this is a thing so admirable and unspeakable that though we may find some similitudes yet there cannot be found another example hereof in all the World Hence it follows that in the Manhood of Christ consisting of Body and Soul there is a Nature only and not a Person because it doth not subsist alone as other men Peter Paul and John do but it wholly depends on the Person of the Word into the unity whereof it is received and this dependance of the humane nature on the person of the Word and the communicating of the Person or subsistence of the Word with the humane nature is the very thing it self wherein this union consists 3. For the Scriptural texts that confirm this Union you see the Well is very deep but where is the Bucket What texts of Scripture have we to confirm this wonderful Union of two Natures in one Person Amongst many I shall only cite these Mat. 16.13 16. When Christ asked his Apostles Whom do men say that I the Son of man am Simon Peter answered Thou art the Christ the Son of the living God Now if but one Christ then surely but one Person and if the Son of man be the Son of the Living God then surely there are two natures in that one Person Observe how the Son of man and the Son of God very Man and very God concenter in Christ as the Soul and the Body make but one man so the Son of man and the Son of God make but one Christ Rom. 1.3 4. Thou art Christ saith Peter the Son of the Living God So Paul speaking of Jesus the Son of God he tells us that he was made of the seed of David according to the Flesh and declared to be the Son of God with power according to the Spirit 1. Made of the Seed of David of the substance of the Virgin who was Davids posterity 2. Declared to be the Son of God not made the Son of God as he was made the Son of Man but declared to be the Son of God The word in the Original signifies a Declaration by a solemn sentence or difinitive judgment I will declare the Decree the Lord hath said unto me Thou art my Son That which I point at he is the Son of David Psal 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Manhood and he is the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Godhead here be the two Natures but iâ—â—he words before these two natures make but one Son Jesus Christ our Lord and 〈◊〉 â—â—â—ry words themselves he is declared to be the Son of God he doth not say Som◠〈◊〉 two but his Son Jesus Christ first before and then after to shew unto us thâ—â—â—â—fore his making so after his making he is still but one Son or one person of the 〈◊〉 â—â—â—tinct natures subsisting Col. 2.9 To the same purpose is that same Text In him dwelleth all the fulness of the Godhead bodily by the union of the divine nature with the humane in the unity of his person the Godhead dwelleth in Christ as the Soul in the Body it dwelleth in him bodily not seemingly but really truly and indeed not figuratively and in a shadow as he dwelleth in the Temple not by power and efficacy as he dwells
in all the Creatures not by Grace as in his People nor by Glory as in the Saints above but essentially substantially personally the humane nature being assumed into Union with the person of the Word Observe the passages he in whom that fulness dwells is the Person that fulness which doth so dwell in him is the Nature now there dwells in him not only the fulness of the Godhead but the fulness of the Manhood also for we believe him to be both perfect God begotten of the substance of his Father before all Worlds and perfect man made of the substance of this Mother in this World only he in whom the fulness of the Godhead dwelleth is one and he in whom the fulness of the Manhood dwelleth is another but he in whom the fulness of both these natures dwelleth is one and the same Immanuel and consequently one and the same person in him i. in his person dwelleth all the fulness of the Godhead and all the fulness of the Manhood In him dwelleth all the fulness of the Godhead bodily 4. For the similitudes that resemble or set forth this mystery many are given but for our better understanding let us consider these few The first is of the soul and body that make but one man as the soul and body are two distinct things and of several natures yet being united by the hand of God they make one Person so the Godhead and Manhood are two distinct things and of several Natures yet being united by the hand of God they make but one Person Indeed herein is the similitude defective first in that the Soul and Body being imperfect natures they concur to make one full and perfect nature of a man Secondly in that the one of them is not drawn into the unity of the substance of the other but both depend on a third substance which is that of the whole The second is of Light and Sun as after the Collection of and Union of the Light with the Body of the Sun no man can pluck them asunder nor doth any man call one part the Sun and another part the Light but both of them jointly together we call the Sun even so after the Union of Flesh with that true Light the Word no man doth call the Word apart to be one Son of God and the Son of Man another Son of God but both of them jointly together we call one and the self-same Christ I know in this similitude are mamy defectives Justin Martyr de recta confes de Coessent Trinit yet if hereby we be not altogether able to attain the truth of this great Mystery certainly we have herein a most excellent similitude which will greatly help and contentedly suffice the godly and moderate searchers of this divine truth The third is of a fiery and flaming Sword as the subsistences of the Fire and Sword are so nearly conjoyned that the operations of them for the most part concur for a fiery sword in cutting burneth and in burning cutteth and we may say of the whole that this fiery thing is a sharp piercing Sword and that this sharp piercing Sword is a fiery thing even so in the union of the two natures of Christ there is a communication of properties from one of them to the other as shall be declared if the Lord permit only this similitude is defective in this in that the nature of the Iron is not drawn into the unity of the subsistence of fire nor is the nature of the fire drawn into the Unity of the subsistence of Iron so that we cannot say this fire is Iron or this Iron is fire The fourth is of one man having two qualities or accidental natures as a man that is both a Physitian and a Divine he is but one person and yet there are two natures concurring and meeting in that same one Person so we may rightly say of such a one this Physitian is a Divine and this Divine is a Physitian this Physitian is happy in saving souls and this Divine is careful in curing bodies even so is Christ both God and Man and yet but one Christ and in that one Christ according to the several natures are denominations of either part as that this man is God and this God is man or that this man made the world and this God died upon the Cross but in this similitude is this deffect in that the different natures are accidental and not essential or substantial The fifth and last is of the Branch and Tree into which it is engraffed as suppose a Vine-branch and an Olive-tree now as this Olive-tree is but one but hath two different natures in it and so it beareth two kinds of fruit and yet between the Tree and the Branch there is a composition not hujus ex his but hujus ad hoc i.e. not of a third thing out of the two things united but of one of the two things united or adjoyned to the other even so Christ is one but he hath two different natures and in them he performs the different actions pertaining to either of them and yet between the different natures the Divine and Humane nature there is a composition not hujus ex his but hujus ad hoc not of a third nature arising out of these but of the humane nature added or united to the Divine in unity of the same person so that now we may say as this Vine is an Olive-tree and this Olive-tree is a Vine or as this Vine bears Olives and this Olive-tree bears Grapes so the Son of man is the Son of God and the Son of God is the Son of Man or this Son of Man laid the Foundation of the Earth and this Son of God was born of Mary and crucified by the Jews This similitude I take it is the aptest and fullest of all the other though in some things also it doth fail for the branch hath first a separate subsistence in it self and losing it after then it is drawn into the unity of the subsistence of that Tree into which it is implanted but it is otherwise with the humane nature of Christ it never had any subsistence of its own until it was united to the person or subsistence of the Son of God 5. For the person assuming and the nature assumed and for the reason of this way we say 1. That the person assuming was a Divine person it was not the Divine nature that assumed an humane person but the Divine person that assumed an humane nature and that of the three Divine persons it was neither first nor the third neither the Father nor the Holy Ghost that did assume this nature but it was the Son the middle person who was to be the middle one that thereby 1. He might undertake the mediation between God and us 2. He might better preserve the integrity of the blessed Trinity in the Godhead 3. He might higher advance man-kind by means of that relation which the
into Faith I cannot tell but one would think that unbelief should be strangled quite slain upon this consideration all this O my soul thou hearest in the Gospel there is Christ incarnate set forth to the life there is Christ suing thy Loves and offering himself as thy beloved in thy own naure there it is written that God is come down in flesh with an Olive-branch of eternal peace in his hand and bids you all be witness he is not come to destroy but to save Oh that this encouragement might be of force to improve Christs glorious design to the supplying of all thy wants and to the making up of all thy losses believe Oh believe thy part in Christ incarnate SECT VI. Of loving Jesus in that respect LEt us love Jesus as carrying on the great work of our Salvation at his first Coming or Incarnation Now what is Love but an expansion or egress of the heart and spirits to the Object loved or to the Object whereby it is drawn or attracted Mark O my soul whatsoever hath an attractive power it is in that respect an Object or general cause of Love and canst thou possibly light on any Object more attractive than the Incarnation of Jesus Christ If Love be the Load-stone of Love what an attractive is this before thee methinks the very sight of Christ incarnate is enough to ravish thee with the apprehension of his infinite goodness see how he calls out or as it were draws out the soul to Union Vision and Participation of his Glory O come and yield up thy self unto him give him thy self and conform all thy Affections and Actions to his Will O love him not with a divided but with all thy heart But to excite this Love I shall only propound the Object which will be Argument enough Love causeth Love now as Gods first Love to man was in making man like himself so his second great Love was in making himself like to man stay then a while upon this Love for I take it this is the greater Love of the two Nay if I must speak freely I believe this was the fullest visible demonstration of Gods Love that ever was The Evangelist expresseth it thus God so loved the World John 3.16 that he gave his only begotten Son he gave him to be incarnate to be made flesh and to suffer Death but the extention of his Love lies in that expression he so loved So how Why so fully so fatherly so freely as no Tongue can tell no heart can think In this Love God did not only let out a mercy give out a bare grace in self but he took our nature upon him It is usually said that it is a greater love of God to save a soul than to make a World and I think it was a greater Love of God to take our nature than simply to save our souls for a King to dispense with the Law and by his own prerogative to save a Murderer from the Gallows is not such an Act of Love and Mercy as to take the Murderers Cloaths and to wear them as their Richest Livery Why God in taking our nature hath done thus and more than thus he would not save us by his meer Prerogative but he takes our Cloaths our Flesh and in that Flesh he personates us and in that Flesh he will die for us that we might not die but live through him for evermore Surely this was Love that God will be no more God as it were simply but he will take up another nature rather than the brightness of his Glory shall undo our souls It will not be amiss whil'st I am endeavouring to draw a Line of Gods love in Christ from first to last in saving Souls that here we look back a little and summarily contract the passages of Love from that eternity before all Worlds unto this present 1. God had an eternal design to discover his infinite love to some besides himself O the wonder of this was there any need or necessity of such a discovery Though God was one Deus unus licet solus non solitarius and in that respect alone as we may imagine yet God was not solitary in that eternity within his own proper essence or substance there were three Divine Persons and betwixt them there was a blessed Communication of Love Christ on Earth could say I am not alone because the Father is with me and then before the Earth was might the Father say I am not alone for the Son is with me and the Son might say I am not alone John 16.32 for the Father is with me and the Holy Ghost might say I am not alone for both the Father and the Son are with me though in that eternity there was no Creature to whom these three Persons should communicate their Love yet was there a glorious communication and breaking out of Love from one to another before there was a World the Father John 17.15 Son and Holy Ghost did infinitely glorifie themselves Joh. 17.5 Surely they loved one another and they rejoyced in the fruition of one another Prov. 8.30 Prov. 8.30 What need then was there of the discovery of Gods love to any one besides himself O my soul I know no necessity for it only thus was the pleasure of God Even so Father for so it seemed good in thy sight such was the love of God that it would not contain it self within that infinite Ocean of himself but it would needs have Rivers and Channels into which it might run and overflow 2. God in prosecution of his design creates a World of Creatures some rational and only capable of Love others irrational and serviceable to that one Creature which he makes the top of the whole Creation then it was that he set up one man Adam as a common person to represent the rest to him he gives abundance of glorious qualifications and him he sets over all the work of his hands as if he were the very Darling of Love if we should view the excellency of this Creature either in the outward or the inner man who would not wonder his body had its excellency which made the Psalmist say I will praise thee for I am fearfully and wonderfully made and curiously wrought in the lowest part of the Earth Psal 139.14 15. It is a speech borrowed from those who work Arras-work the body of man is a piece of curious Tapestry or Arras-work consisting of Skin Bones Muscles Sinews and the like what a goodly thing the body of man was before the Fall may be guessed by the excellent gifts found in the bodies of some men since the Fall as the Complection of David 1 Sam. 16.12 the swiftness of Hazael 2 Sam. 2.18 the beauty of Absolom 2 Sam. 14.25 If all these were but joyned in one as certainly they were in Adam what a rare Body would such a one be but what was this body in comparison of that soul
the soul was it that was especially made after the Image of God the soul was it that was tempered in the same Mortar with the Heavenly Spirits the soul was Gods sparkle a beam of his divine Glory a ray or emanation of God himself as man was the principal part of the Creation so the Soul was the principal part of man here was it that Gods Love and Glory were centred for the time here was it that Gods love set and fixt it self in a special man whence flowed that Communion of God with Adam and that familiarity of Adam with God 3. Within a while this man the object of Gods Love fell away from God and as he fell so all that were in him even the whole World fell together with him and hereupon Gods Face was hid not a sight of him but in flaming fire ready to seize on the Sons of Men. And yet Gods Love would not thus leave the Object he had yet a further reach of Love and out of this dark Cloud he le ts fall some glimpses of another discovery These glimpses were sweet but alas they were so dark that very few could spell them or make any sense or comfortable application of them but by degrees God hints it out more he points it out with the Finger by Types and Shadows he makes some models of it in outward Ceremonies and yet so hid and dark that in four thousand years men were but guessing and hoping through promises for a manifestation of Gods Love this is the meaning of the Apostle who tells us of the Mystery that was hid from Ages and from Generations but now is made manifest to his Saints Col. 1.26 This Love of God was hid in the breast of God from the Sons of Men for an Age so that they knew not what to make of this great Design I speak of the generality of men for in respect of some Particulars as to Adam and Abraham and Moses and David and the Patriarchs you have heard the Lord made his Loves clear to them in a Covenant-Way and still the nearer to Christ the clearer and clearer was the Covenant of Grace 4. At last God fully opens himself in the fulness of time God takes the flesh of those poor sinners which he had so loved and joins it to himself and calls it Christ a Saviour O! now was it that God descended and lay in the Womb of a Virgin now was it that he is born as we are born now was it that he joined our Flesh so nigh to himself as that there is a Communication of properties betwixt them both that being attributed to God which is proper to Flesh as to be born to suffer and that being attributed to flesh which is proper to God as to create to redeem who can chuse but wonder when he thinks of this phrase that a piece of Flesh should be called God and that God should be made flesh and dwell amongst us that flesh should infinitely provoke God and yet God in the same flesh should be infinitely pleased that God should veile himself and darken his Glory with our flesh and yet unveile at the same time the deepest and darkest of his designs in a comfortable way to our souls O my soul how shouldst thou contain thy self within thy self how shouldst thou but leap out of thy self if I may so speak as one that is lost in the admiration of this Love Surely God never manifested himself in such a strain of Love as this before herein was love manifested and commended indeed that God would come down in our nature to us One observes sweetly that God did so love the very Nature of his Elect that though for the present he had them not all with him in Heaven yet he must have their Picture in his Son to see them in and love them in in this respect I may call Christ incarnate a Statue and Monument of Gods own infinite Love unto his Elect for ever Well hitherto we have followed the passages of his Love and now we see it in the Spring or at full Sea If any thing will beget our love to God surely Christ incarnate will do it Come then O my Soul I cannot but call on thee to love thy Jesus and to provoke thy Love O fix thy eye on this lovely Object come put thy Candle to this Flame what doth not thy heart yet burn within thee dost thou not at least begin to warm why draw yet a little nearer consider what an heart of Love is in this Design God is in thy own nature to take upon him all the miseries of thy Nature mark it well this is none other than Gods heart leaping out of it self into our bosoms q. d. Poor souls I cannot keep from you I love your very Nature I will be nothing so you may be something my Glory shall not hinder me but I will vail it rather than it shall hurt you so I may but shew my self kind and tender unto you and so I may but have Communion with you and you with me I care not if I become one with you and live with you in your very flesh Oh my heart art thou yet cold in thy Loves to Jesus Christ canst thou love him but a little who hath loved thee so much how should I then but complain of thee to Christ and for thy sake beg hard of God Oh thou sweet Jesus that cloathest thy self with the Clouds as with a garment and as now thou cloathest thy self with the Nature of a man O thou that wouldest inflame my Spirit with a Love of thee that nothing but thy self might be dear unto me because it so pleased thee to vilifie thy self thine own self for my sake SECT VII Of joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on the great work of our Salvation for us at his Coming or Incarnation If it be so that by our Desire and Hope and Faith and Love we have indeed and truth reached the Object which our souls pant after how then should we but joy and delight therein the end of our motion is to attain quiet and rest now what is joy but a sweet and delightfull Tranquility of mind resting in the fruition and possession of some good what hast thou in some measure attained the presence and fruition of Christ as God incarnate in thy Soul it is then time to joy in Jesus it is then time to keep a Sabbath of thy thoughts and to be quiet and calm in thy Spirit But you will say how should this be before we come to Heaven I answer there is not indeed any perfection of joy whilest we are here because there is no perfection of Union on this side Heaven but so far as Union is our joy must be examine the grounds of thy Hope and the actings of thy Faith and if thou art but satisfied in them why then lead up thy joy and bring it up to this
quickenings stirrings of the spirit of God commanding thy faith love zeal and other graces to be in exercise hath he not many a time at some dead lift at some mighty straight at some prevailing temptation when thou wast even ready to yield to Satan Heb. 4.16 come in as betwixt the bridge and water and given thee grace to help in time of need O the sweet in-comes of the Spirit of God! as he is an holy Spirit so he makes holy hearts and if there be any holiness in thy heart what is it but an emanation influence effect of the Spirit of God if ever thou hadst any flowings of exciting quickening grace say This is above nature above flesh and blood it comes from the holy and blessed Spirit of God Some other effects thou mayst consider of as of the comforts of the spirit what hast thou not sometimes felt the joyes unspeakable and full of glory hast thou not sometimes known a mornings joy after a nights sorrow an healing of thy broken heart a reviving of thy dead Spirit a drop of heavens joy given thee as the hansel or earnest of thine inheritance why all these are but the workings of the promised comforter And I will pray the Father and he shall give you another Comforter that he may abide with you for ever John 14.16 Another effect is the seal of the spirit and what hast thou not sometimes had the seal of the Spirit stamped on thee I will not say this is absolutely necessary but hast thou not sometimes been assured of thy salvation by a reflect act of faith or by a work of grace habitual or actual or by an irradiation of the spirit on thy graces sometimes the spirit is pleased to shine with its bright and glorious and heavenly beams into our souls and then we are assured hence the Apostle prayes for the Ephesians Eph. 1.17.18 19. That they might have the spirit of revelation And to what end That they might know what is the hope of his calling i.e. that they might know upon what certain grounds and foundation their hopes were built and hence the Psalmist prayes for himself Psal 13.16 Cause thy face to shine upon thy Servant and again God be mercifull unto us and bless us and cause his face to shine upon us psal 67.1 Selah If the spirit shine upon our graces then it seals O consider of this shining-sealing work and leave not till the Spirit dart in a spiritual light and give thee a revelation knowledg and perswasion of thy effectual calling Many other reasons are of the spirits mission but amongst them all consider O my soul and ponder on these few think over Christ's Ascension Session and Mission of the Spirit but in every thought be serious fruitful and particular say Christ is gone up into heaven for me and he is sate down at God 's right hand for me and he hath sent down his spirit into my heart O what workings would there be within if thou wert but lively and active in the meditations of these several passages SECT III. Of desiring after Jesus in that Respect 3. LEt desire after Jesus carrying on the great work of our salvation for us in these particulars who seeing Christ to ascend into Heaven would not be glad to ascend up with with him who seeing Christ to sit down at the right hand of his Father would not be glad to sit down with him who seeing Christ to scatter his gifts and spirit amongst his Saints would not cry Come holy spirit O Christ give me thy spirit thou that givest gifts unto me come and bestow those gifts on me even upon me The believing soul cannot hear of Christ in any true discovery of his grace and glory but it must needs send out many breathings after him Oh that Christ were mine Oh that I had any interest in this transaction it is true these transactions are past but the vertue of them continues still and accordingly the vertue power and influence of these transactions must be the object of our desires now what is the vertue of Christ's Ascension but that we might ascend and what the vertue of Christ's Session but that we might sit down with him in his Throne and what the vertue of the mission of his Spirit but that we might partake of the holy Ghost Oh let these be the objects of our desires come let us pant and breath after these things As 1. Let us see Christ ascending and so desire to ascend with him when Christ ascended it was not meerly for himself but also in our stead he ascended as a common person as the high Priest ascending into the Holy of Holies he carried all the names of the Twelve Tribes on his breast so Jesus Christ ascending into heaven he carried the names of all Believers in the world on his Breast thereby shewing that they were likewise to come after him in this case how should we long after him and cry after him as Elisha after Elijah when he saw him ascending My Father my father 2 Kings 2.12 Isa 14.14 15. the chariots of Israel and the horsemen thereof How should we cry after him O my Lord and my God see that my name be written in thy Breast O that vertually I may ascend with thee and that really and bodily I may at last ascend after thee There are many can say in their heart I will ascend above the heights of the clouds Psal 14.3 4. I will be like the most High but the prophet tells us Such shall be brought down to hell and to the sides of the Pit O the desires and eager pursuits of men after ambition what topping and advancing is there of one over another in the mean time the Psalmist's Question is quite forgotten Who shall ascend into the hill of the Lord Isa 14.12 he that hath clean hands and a pure heart who hath not lift up his soul unto vanity Down O my soul with thy top and top gallant strike sail to God and Christ know that God resists the proud How art thou fallen from Heaven O Lucifer son of the morning even he that would exalt his Throne above the stars of God is brought down to hell Come come a desire after Christ and his Ascension is the way to Heaven if thou wilt ascend after Christ set thy desires upon Christ if thou wilt arrive at true glory breath after Christ ascending up into his glory let others ascend up into their heaven upon earth but O my soul desire thy interest in Christ's Ascension into the Heaven of Heavens O when will it once be that by the vertue of Christ's Ascension I shall ascend is Christ gone up and am I yet behind is my Head my Husband my Lord in Heaven and am I a poor member of his body grovelling here on earth what is Christ gone up with a shout the Lord with the sound of a trumpet are all the Angels sounding
so he shall descend with the voice of the Archangel or he shall scend his Angels with a great sound Matth 24.3 That there are seven principal Angels Master Mede affirms and that there is one which yet eminently is called the Archangel some others affirm as among Devils there is one chief Devil Mat. 25.41 called the Prince of Devils and therefore the fire is said to be prepared for the Devil and his Angels so from this Text of 1 Thess 4.16 and of Dan. 10.13 and of Jude v. 9. Some probably conclude that the good Angels have a Prince even Michael whom Jude calls the Archangel But of this no more the Lord keep me from intruding into those things which I have not seen Collos 2.18 The day it self will discover it and so I leave it as having said enough to satisfie the sober minded For the second what is this voice of the Archangel I conceive that thereby we are to understand thunder here is as we have said a manifest allusion to the proceedings at the giving of the Law now the voice there mentioned besides the voice of God Exod. 19.16 20.18 Heb. 2.2 and the voice of a trumpet is the voice of Thunder And it came to pass on the third day in the morning there were thunders In this sense some expound these words of the Apostle where the Law is said to be spoken by Angels because the Angels did raise up those extraordinary thunders which happily were the matters of the articulate voice in which the Lord spake to Israel or if the Law was spoken by Christ as I have delivered my opinion elsewhere he being the Angel of the Covenant Book 3. ch 1. Sect. 4. Mal. 3 1 And the Angel of his presence Isa 63.9 Yet this hinders not but that created Angels might speak the Law too if not in respect of the articulate voyce yet in respect of the voyce of thunders which attended on it thus thunder is often called the voyce of God and the voyce of his excellency Job 37.4 5. Psalm 29.3 4 5 6 7 8 9. 3. The Lord shall descend with the trumpet of God Such a voyce was used also at the giving of the Law Exod. 19.16 and Exod. 20.18 and so it will be now when men are called to account for the keeping or breaking of it For the understanding of this our last translation tells us Mat. 24.31 that Christ shall send his Angels with the great sound of a trumpet but in four Greek copies as Beza confesseth as also in the Hebrew Gospel of Matthew and in the Vulgar and in the margent of our last translation it is read that Christ shall send his Angels with a trumpet and a great voyce And so the latter words are exegetical q. d. with a trumpet that is with a great voyce like the voice of a trumpet so that this reading very provably proves that the last trumpet is to be taken metaphorically For the more full confirmation whereof I argue thus when any thing is ascribed to the Angels which is not suitable to their spiritual nature and which they have no need of for the work they are about is it to be taken metaphorically unless the context or some other Scripture force us to a proper acceptation but a material trumpet of Silver Brass or the like metal is not suitable to the spiritual nature of the Angels neither have they need of such a trumpet for producing a great sound in the Air it is evident that without a trumpet they can make a great sound like the noise of a trumpet and there is nothing at all in the Scriptures that will force us or probably lead us to a proper acceptation of the word add yet to what hath been said that sometimes a great voice is set out by the similitude of a Trumpet I heard behind me a great voice as of a trumpet Rev. 1.10 and the first voyce which I heard was as it were of a trumpet Rev. 4.1 But why is this sound as of a trumpet called the trumpet of God I answer for the greatness of it for its usual in the Hebrew Language for the setting forth of greatness excellency or superlativeness of a thing to add the Name of God to the word whereby the thing is signified as Gen. 23.6 A Prince of God i.e. a Mighty Prince Gen. 30.8 With the wrestlings of God i.e. with great wrestlings Psal 36.6 Mountains of God i.e. Great mountains Psal 80.10 Cedars of God i.e. very high Cedars So here the trump of God i.e. A very great sound like the sound of a trumpet It is said in the Law there were thunders and lightnings Exod. 19.16 and a thick cloud upon the mount and the voyce of the trumpet exceeding loud so that all the people that was in the camp trembled and if there was trembling at the giving of the Law oh what trembling will be at the general Assize when sinners shall be condemned for breaking of it 3. No sooner the shout made but the Saints arise it is true the Saints that are alive need no resurrection but upon them will this trumpet have its effect Somthing like death shall ceaze upon them and they shall be changed The order of this is given in by the Apostle from the Lord This we say unto you by the Word of our Lord 1 Thes 4.15.16 17. that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep for the Lord himself shall descend from Heaven with a shout with the voyce of the Archangel and with the Trump of God and the dead in Christ shall rise first then we which are alive and remain shall be caught up together with them into the clouds The first that shall be called are the Saints that sleep and then the Saints that are alive shall be immediatly changed Oh what a day will this be what a strange sight to see all the dead ever since the beginning of the World rise out of their graves for the wicked I believe they shall rise like Toads from their holes in a black swarthy ugly colour A question is amongst the Schools whether Reprobates shall rise again with all their deformities which they had in this life as some of them being blind halt lame maimed deaf dum c. Whether now they shall rise in the self-same condition for my part I conceive that whereas God the author of nature will at that day restore humane nature that therefore there shall be no defects of natural parts certainly nothing shall be wanting in the damned which may impede the sense of torment in any part now a defect of any member would hinder these universal torments that must ceaze on every part of the bodies of the damned in Hell their bodies therefore shall be whole onely the bodies of such shall be foul ugly heavy lumpish bodies as opposed to the glorious qualities of the bodies of