of its Agony when it is striving as for Life and Death if Help come not at first Call it prayes again and that more earnestly Faith is very urgent with God and the more slack the Lord seems in answering the more earnest is Faith in plying God with its Prayers It will wrestle with God as Jacob with the Angel it will take no Denyal but will crave still Bless me even me also O send me not away without a Blessing 2. Sometimes God answers in part He speaks as it were out of a Dark Cloud He gives some little Ease but He speaks not full Peace In this manner He speaks to the Woman Go thy way and sin no more He doth not say Go in Peace thy Sin is forgiven thee John 8.11 No no but Go thy way and sin no more Hereby Faith usually gets a little Strength and looks after the Lord with more Hope It begins to plead with God as Moses did O Lord Thou hast begun to shew Grace unto Thy Servant go on Lord to manifest unto me all Thy Goodness Here Faith takes a little hold on the Covenant of Grace It may be the Hand of Faith is feeble shaking and trembling yet it takes a little Hold it receives some Encouragement it finds that its former Seeking is not in vain 3. Sometimes God answers more fully and satisfactorily He applyes some Promise of Grace to the Conscience by His Spirit He lets the Soul feel taste the Comforts of himself or of such and such a Promise more effectually than ever before Fear not Isa 41.10 saith God for I am thy God Here Faith waxeth bold and with a glad Heart entertains the Promise brought Home unto it The Apostle calls this the Embracing of the Promises Now Heb. 11.13 Embracing implies an Affectionate Receiving with both Arms opened So the Soul embraceth the Promise and the Lord Jesus in the Promise and having Him like Simeon in his Arms it layes Him in the Bosom it brings Him into the Chamber of the Heart there to rest and abide for ever And now is the Covenant struck betwixt God and the Soul Now the Soul possesseth God in Christ as her own it rests in Him and is satisfyed with Him it praiseth God for his Mercy as Simeon did when he had Christ in his Arms it commits it self wholly and for ever to that Goodness and Mercy which hath been revealed to it O my Soul Hast thou come thus by little and little to touch the Top of Christ's Golden Scepter Why then Is thy Hand given to God Then art thou entred into a Covenant of Peace Christ's Offering and thy Receiving the Covenant of Grace bears a sweet Agreement an harmonious Conformity 2. God in Christ keeps Covenant with us so we through Christ should be careful and diligent to keep Covenant with God In the Things of this Life a strict Eye is had to the Covenants we make Now it is not enough for us to enter into Covenant with God but we must keep it The Lord never will never hath broken Covenants on His Part but Alas we on our Parts have broken the first Covenant of Works Take heed we break not the second for then there remains not any more place for any more Covenants As the Lord keeps Covenant with us so let us keep Covenant with Him and therein is the Blessing Psal 103.17 18. The Mercy of the Lord is from Everlasting to Everlasting to such as keep his Covenant There is much also in this keeping of the Covenant and therefore give me leave a little to enlarge Sundry Acts of Faith are required to this keeping of the Covenant As thus 1. Faith in keeping the Covenant hath alwayes an Eye to the Rule and Command of God As in Things to be believed Faith looks on the Promise so in Things to be practised Faith looks upon the Command Faith will present no strange Fire before the Lord it knows that God will accept of nothing but what is according to His own Will 2. As Faith takes Direction from the Rule so in keeping of the Covenant it directs us to the right End that is to the Glory of God We are of Him and live in Him and by Faith we must live to Him Rom. 14.7 8. 2 Cor. 5.15 Psal 50.15 Psal 86.12 for Him For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Again He died for all that they which live should not henceforth live unto themselves but unto Him which died for them This God claims as His right and due Thou shalt glorifie Me saith God Yes saith Faith I will glorifie thee for ever 3. Faith in keeping the Covenant shields the Soul against all Hinderances that it meets withal As for instance Sometimes we are tempted on the Right Hand by the Baits and Allurements of the World All these will I give thee saith the World if thou wilt be mine but then Faith overcomes the World by setting afore us better Things than these Sometimes we are tempted on the Left Hand by Crosses Afflictions Persecutions and Sufferings for the Name of Christ but then Faith helps us to overcome and makes us Conquerours through Christ that loved us by setting before us the End of our Faith and Patience Heb. 12.2 It is said of Jesus That for the Joy that was set before Him He endured the Cross and despised the Shame 4. Faith encourageth the Soul that the Lord will have a Gracious Respect unto its keeping Covenant Acts 10.33 In every Nation he that feareth Him and worketh Righteousness is accepted with Him Surely this is no small Encouragement to well-doing What would not a Servant do if he knew his Lord will take it in good part Now Faith assures the Soul there is not one Prayer one Holy Desire or one Good Thought or Word which is spoken or done to the Glory of God but God takes notice of it and accepts it in good part Then they that feared the Lord Mal. 3.16 spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before Him for them that feared the Lord and that thought upon His Name 5. Faith furnisheth the Soul with Strength and Ability to keep the Covenant By Faith we get a Power and Strength of Grace As thus 1. By Faith we look at Christ as having all Fulness of Grace in Himself It pleased the Father Col. 1.19 that in Him should all Fulness dwell All others have but their Measures some more some less according to the Measure of the Gift of Christ but Christ hath received the Spirit John 3.34 not by Measure but in the Fulness of it 2. By Faith we know that whatever Fulness of Grace is in Christ He had it not for Himself
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
the Face of Christ he is not the fairest of ten thousands in their eyes and hence it is that they do not take pleasure long after delight or joy themselves in Christ indeed these affections are the Evidences of our high esteem they that rejoyce not in Christ nor have any longings after Christ they put a very unworthy price upon Christ 7. They have not that sense either of their own wants or of the worlds vanity who are not in the practice of this Duty In this glass we see that man is blind and no Sun but Christ can Enlighten him that man is naked and no garment but Christ's can cloath him that man is poor and no treasure but Christ can make satisfaction for him that man is empty and none but Chrst can fill him that man is distressed perplexed tormented and none but Christ can quiet him Why all this and much more than this appears in this glass of Jesus the soul that looks here cannot but comprehend an end of all other perfection yea the further it looks on the creature the deeper and deeper vanities it discerns But alas there is no observation no sense no feeling either of mans wants or of the worlds vanity or of any sutable good in Christ to them that are not in this Divine and Spiritual contemplation Thus far of their wants that neglect this Duty of looking unto Jesus SECT VI. Motives from our riches in case we are lively in this Duty 2. FOr our riches in case we are lively in this Duty Oh the blessed incomes to such souls we may reckon up here those very particulars which the others wanted 1. That Christ gives Light unto them as the receiving of the Sun gives light to the body so the receiving of the Sun of Righteousness gives light a spiritual heavenly and comfortable light to their souls 2. That Christ gives grace and holiness unto them of his fulness we receive grace for grace As the print upon the wax answers to the seal or as the characters upon the Son answers to the Father so there are certain stamps of the grace of Christ upon the Saints that what good they do it springs not from external motives only as in hypocrites but from Christ working in them an inward principle of new nature and upon this account doth John John 1.17 tell us the Law was given by Moses but grace truth came by Jesus Christ 3. That Christ gives contentation or satisfaction unto them as the pearl satisfied the Merchant in the Parable with treasure so Christ satisfieth the soul with wisdome in the understanding with the sense of his love in the heart with sure and blessed peace in the conscience they that rightly look unto Jesus may say as Jacob did Luke 2.32 I have enough 4. That Christ gives glory unto them he is the glory of Israel he is both the Author and the matter of their glory he is the glory of their justification as the garment is the glory of him that wears it he is the glory of their redemption as the ransomer is the glory of the captive he is the glory of their sanctification as Jordan cleansing him from his leprosie was the glory of Naaman he is their all in all in whom they glory and to whom they give all honour and glory and power and praise 5. That Christ gives peace unto them God is in Christ reconciling the world unto himself he is the Author 2 Cor. 5.29 Ephes 2.14 Acts. 10.36 and the world is the object of this reconciliation Christ is our peace and peace is preached by Jesus Christ they that hear Christ in the Word or that look unto Christ by the eye of faith they have this peace for Christ only in Ordinances is the revealer and procurer and the worker of peace in all the children of peace 6. That Christ procures acceptation with God for them he stands betwixt God and such believers and as they mind him so he is ever mindful of them pleading their cause answering all the accusations of Satan and praying to his Father in their behalf 7. That Christ gives life unto them he that hath the Son hath life 1 John 5.11 he that hath Christ in his heart as a root of life living in him or as a King setting up his throne within him or as a Bridegroom betroathing himself in loving kindness to him he hath life the life of grace and the earnest of the life of glory 8. That Christ gives wisdome unto them Christ hath in him all the treasures of wisdome and therefore he that looks most to Christ is the wisest man in the world he that hath the Sun hath more light than he that hath all other lights in the world and wants the Sun 9. That Christ gives a taste of his goodness unto them they cannot look unto him but he makes them joyful with the feeling of himself and Spirit and hence it is that many times they brake out into Psalms and Hymnes and spiritual songs Ephes 5.19 and make melody in their hearts unto the Lord. O there is a goodness of illumination regeneration sanctification consolation contentation pacification and spiritual freedome flowing from Christ to the souls of his Saints which to carnal men is a sealed Well whose waters their palates never tasted 10. That Christ gives a sincere and inward love of himself unto their hearts No sooner is their eye of faith Looking unto Jesus but presently their hearts is all on fire such a sutableness is betwixt Christ and their souls as is betwixt the hearts of lovers their love to Christ is like the love of Jonathan to David a wonderful love and passing the love of women 2 Sam. 1.26 they love him as the bridegroom to whom their souls are married as the choycest pearl by whom they are inriched as the Sun of consolation by whose beams their souls are comforted as the fountain by whom their hearts are refreshed and their desires every way satisfied 11. That Christ gives the sense of his own love to them they cannot look on Christ but they see him loving and embracing their humble souls they see him binding up their broken hearts they behold him gathering to himself and bearing in the bosom of his love and comforting with the promises of his Word their wounded spirits they behold him like Jacob serving in the heat and in the cold for Rachel serving in manifold afflictions from his cradle to his cross to make a Spouse unto himself 12. That Christ gives the experience of his power to them they that look on Christ do feel the power of Christ inwardly in their souls dissolving the works of Satan casting down his Kingdom and mighty holds within them healing all their spiritual maladies sustaining them in all afflictions filling their souls with all Spiritual and Heavenly might making them strong in knowledg and strong in faith and strong in love and strong in motion and
second person the Mediator did bear unto his Father for this very end saith the Apostle God sent his own Son made of a woman Gal. 4.4.5 6. that we might receive the Adoption of Sons wherefore thou art no more a servant but a Son and if a son then an heir of God through Christ intimating thereby that what relation Christ hath unto God by nature we being found in him have the very same by Grace Rom. 8.29 Exod. 4.22 23 he was Gods Son by nature and we are his Sons by Grace he was in a peculiar manner the first born among many Brethren and in him and for him the rest of the Brethren by grace of Adoption are accounted as first-born Heb. 12.23 Heb. 2.16 2. The nature assumed was the seed of Abraham for verily he took not on him the nature of Angels but he took on him the seed of Abraham Rom. 1.3 Gen. 3.15 Gal. 4.4 elsewhere the Apostle calls it the seed of David He is made the seed of David according to the Flesh and elsewhere he is called the seed of the Woman I will put enmity between thee and the Woman and between thy seed and her seed and when the fulness of time was come God sent forth his son made of a woman no question she was the passive and material principle of which that precious flesh was made and the Holy Ghost the agent and efficient that blessed womb of her was the Bride-Chamber wherein the holy Ghost did knit that indissoluble knot betwixt our humane Nature and his Deity the Son of God assuming into the unity of his person that which before he was not even our humane Nature O with what astonishment may we behold our dust and ashes assumed into the unity of Gods own Person 3. For the reason of this way why did the person assume a Nature or rather why did not the person of the Son of God joyn it self to a perfect person of the Son of man I answer 1. Because then there could not have been a personal union of both natures and so Christ had not been a perfect Mediator 2. Because then the work of each of the Natures of Christ could not have been counted the works of the whole person whereas now by this union of both natures in one person the obedience of Christ performed in the Manhood is become of infinite merit as being the Obedience of God and thereupon God is said to have purchased the Church with his own Blood Acts. 20.28 3. Because if the Person of the Son of God had been joyned to the Person of man there should have been four Persons in the Trinity It is very observable how for the better preservation of the integrity of the blessed Trinity in the Godhead the humane Nature was assumed into the unity of the second person for if the fulness of the Godhead should have dwelt in any humane Person there should then have been a fourth Person necessarily added unto the Godhead and if any of the three Persons besides the second had been born of a Woman there should then have been two Sons in the Trinity whereas now the Son of God and the Son of Man being but one Person he is consequently but one Son and so no alteration at all made in the relations of the Persons of the Trinity but they are still one Father one Son and one Holy Ghost These are the deep things of God and indeed so exceedingly mystical that they can never be perfectly declared by any man Bernard compares this ineffable mystery of the union of two natures with that incomprehensible mystery of the Trinity in unity In the Trinity is three Persons and one Nature in Christ is two Natures and one Person that of the Trinity is indeed the greatest and this of the Incarnation is like unto it they both far exceed mans capacity for his way is in the Sea and his path in the great waters Psal 77.19 and his footsteps are not known 2. For the effects and Benefits of this Hypostatical Union they are either in respect of Christ or in respect of Christians 1. Those in respect of Christ are 1. An exemption of all sin 2. A Collation of all Graces 3. A Communication of all the properties 1. We find that although Christ appeared as a sinner and that he was numbred among the wicked or with the Transgressors Isa 53.12 Isa 53.12 Yet in very Deed and Truth he did no sin neither was any guile found in his mouth 1 Pet. 2.22 1 Pet. 2.22 Heb. 7.36 The Apostle tells us he was holy harmless undefiled and separate from Sinners he assumed the nature of man yet by reason of his pure Conception and of this Hypostatical Union he was conceived and born and lived without sin he took upon him the seed of man but not the Sin of man save only by imputation but on this point I shall not stay 2. The Graces collated unto the humanity of Christ by reason of his union are very many I shall instance in some As 1. That the Manhood hath its subsistence in the second Person of the Trinity whereof it self as of it self is destitute 2. That the Manhood is a peculiar Temple for the Deity of Christ to dwell in it is the place wherein the Godhead shews it self more manifestly and more Gloriously than in any other Creature whatsoever it is true that by his providence he shews himself in all his Creatures and by his Grace in his Saints but he is only most Gloriously eternally according to the fulness of his Deity and by an Hypostatical Union in the humanity of Jesus Christ in him dwelleth all the fulness of the Godhead bodily Some are of opinion that as now in this Life Col. 2.9 No man cometh unto God but by Christ so hereafter in the next life no man shall see God but in the face of Jesus Christ 3. That in the Manhood is a nearer familiarity with the Godhead than any other Creature whether Men or Angels as sometimes he said My Father and I are one i.e. one essence so he may as truly say the Manhood and I are one i.e. one person for ever 4. That the Manhood of Christ according to its measure is a partner with the Godhead in the work of Redemption and Mediation as he is Immanuel in respect of his person so he is Immanuel in respect of his office He must needs be man as well as God that he might be able to send this comfortable message to the Sons of men go to my Brethren John 20 17. and say to them I ascend unto my Father and your Father and to my God and your God I as man am in the work of redemption and in the work of mediation as well as God my Flesh is indeed the Bread of Life 5. That the Manhood of Christ together with the Godhead is adored and worshipped with Divine honour as in like case
is this had not Christ said it how could I have believed it admire O my soul at this aim of Christ the meaning of his exalting himself it was to exalt thee and the meaning of his exalting thee on this manner it is to mâ—nifest to all the World what the Son of God is able to do in raising so poor a creature to so rich a glory O the end of Christ's sitting at God's right hand hereby thâ— Saints are Christ's ass ssors Lord's of the higher house the Kings Peers to judge the World with him Christ divides as it were the throne with them I appoint unto you a Kingdom as my Father hath appointed unto me Luk. 22.29 30. that you may eat and drink at my table in my Kingdom and sit on thrones judging the twelve Tribes of Israel 3. Christ sent down the Holy Ghost that he might dwell in our souls endow us with gifts and graces that he might comfort us seal us unto the day of redemption fit us for glorâ— amongst the many ends for which Christ sent down his holy spirit I shall insist only on these two 1. That he might help us to cry Abba Father and make us to come boldly to the Throne of grace as Chilâ—ren to a Father It is the spirit that takâ—s us by the hand and leads us to the Father when others stand at a distance and cannot come near As a Princes Son is admitted at all times though others are kept our by Oâ—ficers and Guards so though there be never so much darkness and fire and terrour about God yet the adopted child who hath received the spirit of adoption can say make way there and let me come to my Father guards are appointed to keep out strangers but not Sons And no wonder for the spirit makes intercession for us Rom. 8.26 with groanings which cannot be uttered the spirit teacheth us what to pray and how to pray as â—e ought the spirit puts a courage and boldness into the hearts of his Sâ—ints even to admiration this appears in that sometimes they have beset God with his promises that he could no way get off Quicken me according to thy word Psal 119.25.28.29.116.169 And strengthen me acâ—ording to thy word And be mercifull unto me according to thy word And uphold me according to thy word And give me understanding according to thy word And sometimes they have beset God with their challenges of his Justice Faithfulness and Righteousness so David Deliver me in thy righteousness Psal 31.1.35.24.119.40.143.1 And judge me according to thy righteoâ—sness An quicken me according to thy righteousness And in thy faithfulness answer me and in thy righteousness Why this is the â—pirits work he helps our infirmities he imboldens our spirits in their approaches to God surely it is one end of the spirits mission Beâ—ause ye are sons Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts crying Abba Father I will not deny but that bastards strangers without the Covenant having no right to God as their Father may yet petition God as a subdued people do their Conqueror or as Ravens cry to God for food or as some howl upon their beds for Corn and Wine but they cannot pray Hos 7.14 in right Prayer there is not only required gracious ingredients in the action but also a new state of adoption and filiation many speaks words to God who do not pray many tell over their sins who confess not their sins to God many speak good of God who do not praise God thousands claim Fathership in God where there is no Sonship nor ground in the thing it self A new nature is only that best bottom of Prayer that takes it off from being a taking of God's Name in vain Now this is the fruit of the spirit and one of those ends of the spirits mission 2. That he might guide us into all Truth I mean into all necessary Fundamental saving Truths in this respect we have need of the spirit in these dayes He it is that Dictates to us which is the true Religion he it is that transcribes upon our hearts that which was before onely written in our books he it is that not onely reveals truth from without but imprints it also on the soul as a man doth a seal by impressing it on the wax 1 John 5.10 to this purpose saith the Apostle He that believeth on the Son of God hath the witness in himself how in himself I answer 1. In that the Spirit gives him a habit of faith 2. In that the Spirit causeth him to bring it forth into act 3. In that the Spirit stamps on the soul all those other impressions of desire hope love joy or whatever else we call the new nature so that now there is a new nature within him he hath new thoughts new designs new desires new hopes new loves new delights he drives a new trade as it were in this world for another world he is become in Christ a new Creature 2 Cor. 5.17 Old things are passed away and all things are become new And from hence we may soundly argue the truth of our religion Mark this as the Written word is the testimony without us so are these impressions of the spirit the testimony within us by which we may know every necessary truth as it is in Jesus this is the meaning of the Apostle He that believeth hath the witness in himself unbelievers have indeed a testimony without them but believers have a double testimony one with out and one within and this witness within us will go with us which way soever we go it will accompany us through all straits and difficulties The external testimony may be taken from us men may take from us our Bibles our Teachers our Friends or they may imprison us where we cannot enjoy them but they cannot take from us the Spirit of Christ this witness within is a permanent setled habituate standing witness O what an excellent help is here that a poor Christian beyond all the furniture of the most Learned Men that want this testimony of the spirit of Christ surely this advantage will exceedingly furnish us against all temptations to any errour that is plainly contrary to the essentials of religion One of our late Divines puts a case Mr. Baxters Spirits witness to the truth of Christianity If the Devill or any seducer would draw us to doubt whither there be indeed a Christ or whither he did rise again ascend sate down at God's right hand and thence sent down the holy Ghost what an excellent advantage is it against this temptation when we can repair to our own hearts and there find a Christ or a Spirit of Christ within us O saith the sanctified soul have I felt Christ relieving me in my lost condition delivering me from my captivity reconciling me to God and bringing me with boldness into his glorious presence and now
out of our selves otherwise we cannot see his Glory we are in our selves shut up in a dark dungeon and therefore we are called upon to come forth into the clear light of faith and with the Eyes of Faith to behold in daily meditation the Glory of Christ Jesus SECT II. An Exhortation to look off all other things ONe word of Exhortation Christians I beseech you look off all other things especially all evil things I know I am pleading with you for an hard thing I had need of the Rhetorick of an Angel to perswade you to turn your Eyes from off these things nay if I had all were too little it is God only must perswade Japhet to dwell in the tents of Shem and yet let me offer a few considerations venture at a perswading of you Gen. 9.17 and leave the issue with God 1. Consider that all other evil things are in Gods account as very nothing verily every man at his best estate is altogether vanity not only man but every man Psal 39.5 nor every man in his worst condition but every man at his best estate nor every man man at his best estate is little worth but every man at his best estate is vanity emptiness nothing it may be so in part nay but in every part he is wholly totally altogether vanity would any man think that a great rich honourable Man whom we look upon with such high admiring thoughts should be laid thus low in Gods esteem O wonder wonder and yet 't is no such wonder but one day you shall find the experience of this truth your selves Rich men have slept their sleeps and none of the men of might have found their hands Psal 76.5 or as others render it they have found nothing in their hands that is rich men have passed over this life as men do pass over a sleep imagining themselves to have golden mountains and rocks of diamond but when they awake at the day of death they find themselves to have nothing Why Christian wilt thou set thine eyes upon that which is not Prov. 23.5 1. Observe that riches are not they are nothing those things that make men great in the eyes of the world are nothing in the eyes of God 2. Observe that God would not have us so much as set our eyos upon them they are not objects worth the looking on 3. Observe with what indignation he speaks against those that will set their eyes upon these vanities Wilt thou set thine eyes upon a thing which is not q. d. what a vain unreasonable sottish sensless thing is this 2. Consider that all such things if they are any thing they are but trifles deceits thornes miseries uncertain things this is an ordinary theme it is every mans object every mans subject a very easie thing it is to declaim up the vanity misery uncertainty of the creatures Ay but do you make it the matter of your meditation be you serious in it think of it deeply and desire God to be in your thoughts Oh what work will it then make in your breasts O how would it wean your loves and desires off all these things Christians consider all these adjuncts of all sublunary things when the creatures tempt you be not inticed by the beauty of them so as to forget their vanity say Here is a flower faire but fading here is a glass that 's bright but very brittle 3. Consider the difference of these objects Christ and all other things as thus all other things are vanities but Christ is a real solid substantial excellent glorious thing all other things are temporary fading things but Christ is an enduring substance the same yesterday Revel 1.4 and to day and for ever which is and which was and which is to come all other things are thorns vexation of spirit but Christ is full of joy and comfort a most ravishing object Cant. 5.16 all composed of loves or altogether lovely O who would make it his businesse to fill his coffers with pibbles when he may have pearls or gold or silver or precious things what must you look off your sins why see before you the graces of the Spirit of Christ must you look off your idel sinfull company see before you the fellowship of the Father 1 John 1.3 and the Son the Lord Jesus Christ must you look off your pomp and glory see before you the priviledge of adoption you shall be called the sons and daughters of God Rom. 8.13 heirs and co-heirs with Christ must you look off your worldly riches see before you the riches of the graces of Christ must you look off sinful pleasures see before you fulness of joy Psal 16.11 at Christs right hand are pleasures evermore must you look off your own righteousness see before you the righteousness of Christ Jesus O what a vast difference is there betwixt these objects Christ and all other things 4. Consider that Christ looked off heaven and heavenly things for you how much more should you look off the earth and earthly things the world and worldly things for him Christ left the glory the company the pleasures of Paradise for you and he made himself of no reputation he nothing'd himself as it were for you you know the grace of our Lord Jesus Christ 2 Cor 8.9 who though he was rich yet for your sakes he became poor that you through his poverty might be made rich O let that melting love win you to him and wean you off all other things 5. Consider that the rational soul of man is oft too high a birth to spend its strength upon other things the soul of man is of the same nature with Angels it is a kind of divine spark now if a man have a golden mill he would not use it to grind dirt straws and rotten sticks in the soul the mind the thinking faculty of man is too high to be exercised in the things of this earth the soul is of a most excellent capacious nature it is fit to converse not only with Angels but with the eternal God himself with Father Son and Holy Ghost it is of a transcendent being put all the world into the ballance with it and it is nothing in comparison the soul of the meanest gally-slave is more precious than heaven and earth than Sun and Moon and stars and all the hoast of heaven now if a mans soul be of such an high-born nature if the Lord hath put such a spirit into the bosome of man for him to bestow the strength of it upon low base mean and earthly things Oh what an evil is this 9. Consider how short is the time that you have here in this world this is the argument of the Apostle 1 Cor. 7.29.31 because the time is short therefore let us use the world as if we used it not therefore let our hearts be taken off these things yet a few days and you
his if God in Christ hath of his own free love set thee apart to life and salvation then know it for thy self Jâ—b 5 27. it is inward experimental knowledge we speak of 4. Study the purpose of God concerning thy salvation this purpose of God speaks the stability and certainty of they salvation in Christ his purpose is in and from himself who is God and not man and therefore cannot repent Numb 23.19 hath he said and shall he not do it hath he spoken and shall he not make it good 5. Study the decrees of God they are all one with Predestination the book of life the seal of God what hath the Lord decreed predestinated booked sealed thee for salvation Psal 89 15. O how blessed is the people that know this joyful sound they shall walk in the light of they countenance O Lord. 6. Study the Covenant of grace remember how the business of eternity lay thus here is every man lost said God to his Son but thou shalt in fulness of time go and be born of flesh and blood and die for some of them and satisfie my Justice and they shall be thine for a portion and they shall be called the holy people the redeemed of the Lord. To whom the Son answered be it so Lord I will go and fulfil thy pleasure and they shall be mine for ever Observe and be acquainted with this Covenant in that very Dialogue first God demands of his Son that he lay down his life and for his labour he promiseth that he shall be his seed and God shall give him many children Isa 53.10 Heb. 10.5 9. And secondly the Son consents to lay down his life and saith here I am to do thy will O God thou hast given me a body What O my soul that the Father and Christ should transact a bargain from eternity concerning thee that there should be any communing betwixt the Father and the Son concerning thy happiness and salvation Surely this is worthy thy paines Job 3.7 and study O hear it and know thou it for thy good SECT II. Of considering Jesus in that respect 2. VVE must consider Jesus carrying on this work of salvation in that eternity It is not enough to study and know him but according to the measure of Knowledg we have attained we must ponder and muse and meditate and consider of him now consideration is an expatiating and enlarging of the mind and heart on this or that subject consideration is a fixing of our thoughts a stedfast bending of our minds to some spiritual matter till it work on the affections and conversation We may know and yet be inconsiderate of that we do know but when the intention of our mind and heart is taken up about some one known object and other things are not for the present taken notice of this is consideration O that if it were possible we could so consider Jesus in this first period of eternity as that for a while at least we could forget all other things Christians I beseech you be dead to the world be insensible of all other things and look onely on Jesus it is said that men in a phrenzy are insensible of what you do to them because their minds are taken up about that which they apprehend so strongly and if ever there was any object made known to take up the mind of a spiritual man it is this even this not but that other objects may be deeply and seriously minded of men it is reported of Archimedes who was a great Mathematician that when the City was taken wherein he was and the warlike instruments of death clattering about his ears and all was in a tumult yet he was so busie about drawing his lines that he heard no noise nor did he know there was any danger but if such objects as those could take up the intention of his mind so as not to regard other things how much more should this consideration of Christ If a carnal heart a man that minds earthly things be so taken up about them because they are an object suitable to him how much more should a gracious heart that can see into the reality of these things of God Christ from everlasting be so taken up with them as to mind nothing else come then O my soul and set thy consideration on work as thus 1. Consider Jesus in his relation to God how he was the eternal Son of the Father I know in some respects we have little reason thus to look on Jesus as we are sinners and fallen from God there is no looking on an absolute Deity alas that Majesty because perfectly and essentially good is no other then an enemy to sinners as sinners so as we are sinners and fallen from God there is no looking on the Son of God I mean on the Son of God considered in the notion of his own eternal being as coequal and coessential to God the Father Alas our sin hath offended his justice which is himself and what have we to do with that dreadful power which we have provoked But considering Jesus as Jesus which sounds a Saviour to all sinners believing on him and that this Jesus containes the two natures of Christ both the God-head man-hood now we that have our interest in him may draw neer Heb 1.3 and as we are capable behold the brightness of his glory To this purpose the Scriptures have discovered to us God the Son how he is the second person in the Trinity having the foundation of personal subsistence from the Father alone of whom by communication of his essence he is begotten from all eternity when there were no depths I was brought forth before the mountains were setled and before the hills I was brought forth Ante colles genita eram Prov. 8.24 25 before the mountains I was begotten as some or ante colles filiata eram before the mountains I was sonned his son as others translate it why thus O my soul consider Jesus the Son of God but in this consideration be not too curious thou hearest of the generation of the Son and of the procession of the Holy Ghost but for the manner how the Father begets the Son or how the Father and Son do spire and send forth the Holy spirit be not too busie to enquire thou mayest know a little and consider a little but for the depth and main of this great mystery of grace let the generation of the Son of God be honoured with silence I remember one being too curious and too inquisitive Aug. lib 1 confess c. 12. what God was doing on that long Evum of eternity before he made the world it was answered he decreed to make hell for such curious inquisitors Be not therefore too nice in this consideration keep within bounds of sobriety and humility and then as thou art able to comprehend the Scriptures will discover that before God made the world in that long-long
Evum of eternity he was doing these things 1. Some things in relation to himself 2. Some things in relation to his creatures 1. Some things in relation to himself and those things were either proper or common to the three persons 1. The things proper to each of the persons were those internal incommunicable actions of God as 1. To beget and that belongs onely to the Father who is neither made nor created nor begotten of any 2. To be begotten and that belongs onely to the Son who is of the Father alone not made nor created but begotten 3. To proceed from both and that belongs onely to the Holy Ghost who is of the Father and the Son neither made nor created nor begotten but proceeding And these were Gods actions in that eternity before all worlds the Father was begetting God the Son the Son was begotten of God the Father the Holy Ghost was proceeding from God the Father and God the Son But what were these actions of God never in action during all that eternity yes as they are called internal actions so they are permanent look as the Sun doth alwayes beget his beams and both Sun and beams do send forth the heats So the Father from all eternity ever did and now doth and ever will beget his Son and both the Father and the Son ever did and now do and ever will aspire and breath forth the Holy Ghost And therefore Origâ—n saith well Oâ—â—g hâ—â— â—in Jeâ—â—m Heb. .3 Prov. 8.25 Our Jesus is the brightness of Gods glory now the brightness of glory is not once begotten and then afterwards leaves to be begotten but as often as the glory riseth from whence the brightness springeth so often doth the brightness of glory arise Before the hills was I brought forth Some translate thus ante colles generat and not as others generavit me before the mountains were setled he begetteth me Surely the Son of God is ever begetting and the Holy Spirit is ever proceeding 2. The things common to the three persons in that eternity were those internal actions of God wherein the three persons did communicate as 1. That one was in another and possessed one another the Father remaining with the Son the Son with the Father and the Holy Ghost in P ov 8.22 John 1.1 John 14.10 and with them both Thus we read of Christ the Lord possessed me in the beginning of his way before his works of old And in the beginning was the word and the word was with God And I am in the Father and the Father in me 2. That one glorified another John 17 5. the Father glorified the Son and the Son glorified the Father and the holy Ghost glorified both the Father and the Son And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was 3. That one delighted in another the Father delighted in the Son the Son delighted in the Father Prov. 8.30 and the Holy Ghost delighted in them both then I was by him as one brought up with him and I was daily his delight rejoycing alwayes before him I was daily his delight in the Original delights intimating that the Son was variety of delights unto his Father rejoycing alwayes before him Christ speaks in terms very quaint and familiar alwayes rejoycing q. d. greatly sporting it is a Metaphor or simile taken from little ones which sport and play before their parents O see how the Father and the Son rejoyce in one anothers fellowship nay see how they spend that long eternity before the creation in nothing but reioycing and delights The Father delights in his Son and the Son rejoyceth in his Father Consider O my Soul thou hast sometimes had a tickling to know what God was a doing before the Creation why now be sober and satisfied with this knowledge God spent all that time if I may call it time in delighting himself in Jesus why this was Gods work to delight in his Son and he so delighted in him that he desired no other pleasure than the company and beholding of him which accordingly he twice told from heaven while Christ was on earth saying This is my beloved Son in whom I am well pleased in whom I am well pleased The first sound was at his Baptisme Matth. 3.17 and the second at his transfiguration Mat. 17.5 2. Some other things God was a doing in relation to his creatures they will fall in at our next consideration only this by the way As God and Christ rejoyced in the fruition of one another without communicating the notice thereof to any creature so in the next verse we find them rejoycing in the salvation of men Prov. 8 3â— and my delights were with the sons of men Amidst the other considerations O my soul think of this what that God from all eternity should delight in thy salvation why this consideration sets out to purpose the heart and desire of God to save thy soul for 1. Delights arise out of the strongest and choycest desires men are pleased with many things in which they delight not 2 God and Christ are mentioned here to delight in this work and in no other work of theirs not in the Angels not in the world nor in any thing in it 3. This their delight is mentioned next to their delighting in each other 4. This delight is aforehand whilest Gods heart was only in the expectation and his mind but laying the plot of thy salvation all these argue how great a matter this was in Gods esteem and how much his heart was in it even from everlasting O let these fall into thy consideration 2. Consider Jesus meerly in his relation to us consider him in that great transaction betwixt God and him for our salvation And that we may settle our thoughts and dwell here 1. Consider the Project The great God having entertained thoughts within himself to communicate himself out of his aloneness everlasting he layes this plot that all he would do in that respect it should be to the praise of the glory of his grace Ephes 2.6 O my soul consider meditate and muse on this plot of the Almighty it is contained by the Apostle in a very few words do thou weigh them all here is 1. The Praise 2. The glory 3. Of his Grace 1. Praise is a setting forth of this or that by word or deed or gesture it containes in it reverend respect an high esteem a strong admiration 2. Glory is the glorious being or essence of God the glory of God in himself Sometimes we read of the glory of his power that is his glorious essence which is most powerful and sometimes of the glory of his Majesty that is his glorious essence which is most Majestical 2 Thes 1.9 Isa 2.16 Ephes 1.6 and sometimes of the glory of his grace that is his glorious essence which is most gracious and merciful but 3. Why the
have who hath been loved so much or who hath so much come under the power of love as you have Ps 31.23 hath not Christ loved you not only with a love of well-wishing which is from everlasting some call it the love of Election the fountain-love the well-head of salvation but also with a love of complacency hath not Christ shed abroad his love into your hearts and shall he lose by it will not these cords of love draw up your hearts to love him again sure it 's but reason to love him who hath first loved you yea and loved you when you were unlovely and had nothing in you worthy of love Christians then it was that Christ loved you in rags it is meet therefore that you should love him in Robes 6. God and Christ appointed or purposed us unto salvation his love was a sure and setled and firme and constant love the purpose of God according to Election must stand Rom. 9.11 Ps 119 112. So must we love him and cleave unto him for ever I have enclined my heart to perform thy Statutes alwayes even to the end Davids heart was much taken with the Statutes of God and therefore he gives this expression of the fulness of his heart alway and even to the end it is a kind of pleonasme his resolutions were such that he would never depart from his God 7. God and Christ decreed booked and sealed our salvation and so must we put to our seal that God is true i. we must believe in Christ for when we believe we make Christs word good He that believes not makes God a lyar as you have heard in that he frustrates or endeavors to frustrate Christs undertaking in his predestination 8. God and Christ entered into Covenant concerning our salvation So must we enter into Covenant with him we must take him to be our God and give up our selves to be his people Why thus we must in all particulars conform to Christ The sum of all is this we must be like Christ in grace and gracious actings O my soul see to this grace see to this conformity to Jesus Christ in gracious actings and this will enable thee to read thy name written in the Book of Life O abhor repel that Devils dart I am predestinated and therefore I may live as I list how contrary is this to the Apostle Eph. 1.4 he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in love and as the Elect of God put on bowels of mercy kindness humbleness of mind meekness long-suffering forgiving one another Even as Christ forgave you this conformity to Christ in grace is the very effect of our predestination Colos 3 12 13. Ps 45 21 O look unto Jesus and be in grace like unto Jesus why Christ is full of grace a vessel filled up to the lip or very brim thou art fairer than the children of men and grace is poured into thy lips Christ was as it were grace speaking Luk 4.22 Grace sighing weeping dying Heb. 2.9 Grace living again and now dropping or rather raining down floods of grace on his living members Ephes 4.11 Christ is the great Apple-tree dropping down Apples of Life Cant. 2.3 and all that falls from this tree as apples leaves shadows smell blossomes are but pieces of grace fallen down from him who is the fulness of all Cant. 2.1 and hath filled all things Christ is the rose of Sharon and every leaf of this rose is an Heaven every white and red in it is grace and glory every act of breathing out it's smell from everlasting to everlasting is Spotless and unmixed grace why then my soul if thou wilt conform to Christ conform in this Be holy as he is holy John 1.16 of that fulness of grace that is in him do thou receive even grace for grace Christians where are we O that ever men should hear of so much grace and of such acts of grace in that eternity before all worlds and yet no impression of grace upon their hearts O that God and Christ should both be in that business of Eternity that heaven hell justice mercy souls and deep wisdome should be all in that rare piece and yet that men should think more of a Farme an Ox an house a pin a straw or of the bones of a crazy livelihood O look up look up if thou art Christs Consider what he hath done for thy soul why thou art predestinate to be conformed to the Image of Christ Thus far we have Looked on Jesus as our Jesus in that Eternity before all time untill the creation Our next work is to Look on Jesus carrying on the great work of mans salvation in the Creation the beginning of time untill his first coming LOOKING UNTO JESUS From the Creation until his first coming The Third Book Revel 1.8 11. The Lord will give thee for a Covenant of the People Hear ye deaf and look ye blind that ye may see CHAP. I. SECT I. Of Christ Promised by degrees IN this period as in the former we shall first lay down the Object and then direct you how to look upon it The Object is Jesus carrying on the work of mans salvation in that dark time before his coming in the flesh No sooner is the world made the things therein but man was created that way might be made for God to shew his grace in the salvation of his Elect. And now was it that Gods eternal project and counsel fore-knowledge and purpose and decree and Covenant with Christ was to come into execution Indeed at the first there was no need of Christ for man at first was made in holiness the image of God and to bear rule over the rest of the visible creatures though this his state was but of a little standing It was the received opinion in in former times that our first parents fell the very same day in which they were created Augustine amongst the rest writes that they stood but six hours but though we cannot describe the certain time very probable it is that it was but short This we finde that Moses having set down the creation of man without the interposition of any thing else he comes immediatly to the fall and the Devil no doubt took the first occasion he possibly could to bring man to the same damnation with himself Well then long it was not but Adam by his sin deprived himself and all his posterity of the image of God All mankind was in his loynes so by the order and appointment of God all mankind partake with him in the guilt of his sins Hence is the daily continual cry not only of Adam Abraham David Paul but of every Saint O wretched man that I am who shall deliver me from the body of this death But sweet souls stay your complaints here 's Gospel-news In this sad hour of temptation God
and in some of these if not in all of these thou wilt find thy Objections answered removed routed 3. It is sure God is not fast and loose in his Covenant heaven and earth shall pass away before one jot or title of his Word shall fail consider O my Soul he both can and will perform his Word his Power his Love his Faithfulness his Constancy all stand engaged What sweet matter is here for a Soul to dwell upon what needs it go out to other objects whilst it may find enough here but especially what needs it to bestow it self upon vain things O that so much pretious sand of our thoughts should run out after Sin and so little after grace or after this Covenant of grace 5. Jer. 31.33 34 Consider Jesus in that new Covenant or Promise which God made with Israel and Judah I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People and they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their Iniquity and I will remember their Sins no more Oh what an errour is it that there is no inherent righteousness in the Saints there is no grace in the soul of a believer but only in Christ is not this the ordinary Scripture phrase Ezek. 36.27 John 4.14 1 John 2 27. Col. 1.27 Ezek. 1.20 I will put my Spirit within you and the water that I shall give you shall be in you a Well of water springing up into everlasting Life and the anointing which you have received of him abideth in you and Christ in you the hope of glory Observe how the spirit of the Living Creatures was in the Wheels so that when the Spirit went they went and when the Spirit was lifted up they were lifted up even so is the Spirit of Christ acting and guiding and framing and disposing them to move and walk according to his Laws Luk. 17.21 Psal 40.8 The Kingdom of heaven is within you saith Christ and I delight to do thy Will O God saith David yea thy Law is within my heart O my Soul if thou art in Covenant whith God besides the in-dwelling of the Spirit there is a certain spiritual Power or Principle of Grace which Christ by his Spirit hath put into thy heart enabling thee in some measure to move thy self towards God And this Principle is sometimes called a new Life Rom. 6.4 Sometimes a Living with Christ Rom. 6 8. Sometimes a being alive to God Rom. 6.11 Sometimes a revealing of his son in man Gal. 1.15 And somtimes a putting of the Law into our inward parts and a writing of the Law within the heart Jer. 31.33 O consider of this inward Principle it is an excellent subject worthy of thy consideration 2. I will be their God and they shall be my people Consider God essentially and personally God the Father God the Son and God the Holy Ghost God in himself and God in his Creatures this very promise turns over heaven and earth and sea and land and bread and cloths and sleep and the world and life and death into free grace No wonder if God set this promise in the midst of the Covenant as the heart in the midst of the Body to communicate life to all the rest this promise hath an influence into all other promises it is the great promise of the new Covenant it is as great as God is though the heavens and heaven of heavens be not able to contain him yet this Promise contains him God shuts up himself as it were in it I will be their God 2. They shall be my People i.e. They shall be to me a peculiar People Tit. 2.14 The word hath this Emphasis in it that God looks upon all other things as accidents in comparison and his substance is his People they are his very Portion for the Lords Portion is his People Jacob is the Lot of his Inheritance They are his treasure his peculiar treasure Deut. 32.9 Exod 19.5 his peculiar treasure above all People If ye will obey my voice indeed and keep my Covenant then shall ye be a peculiar treasure unto me and above all people for all the earth is mine Observe O my soul all the earth is mine q. d. All people is my people but I have a special interest in my covenanted people they are only my portion my peculiar treasure Blessed be Egypt my People Assyria the work of my hands and Israel mine Inheritance I have made all People Egypt and Assyria and all the world is mine but only Israel is my inheritance the Saints are those that God satisfies himself in the Saints are those that God hath set his heart upon they are children of the high God they are the Spouse that are Married to the Lamb they are nearer God in some respects than the very Angels themselves for the Angels are not in a mystical union so Married to Christ as Gods People are Isa 19.28 O the happyness of Saints I will be their God and they shall be my People 3. They shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. Consider of this O poor Soul thou complainest many a time of thy weakness thou knowest little or nothing why see here a Glorious promise if thou art but in Covenant with God thou shalt be taught of God and then thou shalt know God far more clearly than the Jews of old he will open to thee all his treasures of wisdom and knowledg he will bestow on thee a greater measure of his Spirit so that out of thy belly shall flow Rivers of Living waters John 7.38 We say a good Tutor may teach more in a day than another in a week in a month now the promise runs thus that all thy Children shall be taught of God Isa 54.13 not that private instruction or publick Ministry must be excluded we know these are appointed under the New Testament and are subordinate to the Spirits teaching but that the teachings of God do far surpass the teachings of men and therefore the knowledg of God under the New Testament shall far surpass that under the old herein appears the excellency of Christ's prophetical Office He is such a Prophet as enlightens every man within John 1.9.33 that comes into the World He is such a Prophet as baptiseth with the Holy Ghost and with Fire He is such a Prophet as makes men's hearts to burn within them when he speaks unto them He is such a Prophet as bids his Ministers Luk. 24.32 Mat. 28.19.20 Go teach all Nations and I will be with you and I will
the honour done to the King redounds to the Crown upon his head not that we worship the Manhood alone as meerly a Creature but that we adore the person of Christ which consisteth of the Manhood and of the Godhead 6. That the Manhood hath an extraordinary measure without measure of habitual Graces poured into it in this he excels the very Angels for to them was given Grace only by measure but to the humanity of Christ was given Grace without measure even so much as a Creature is any ways capable of I know it is said that Jesus increased in Wisdom and Stature and in favour with God and Man Luk. 2.52 but this increase or growth in Wisdom is not to be understood in respect of the essence or extension of the habit for that he had from the beginning even from the first moment of his incarnation and he brought it with him out of the womb but in respect of the act and use of it or in respect of his experimental knowledg so he increased and not otherwise Never was there any but Christ whose Graces were no way stinted and that was absolutely full of Grace Divines tell us of a double Grace in Christ the one of union and that is infinite the other of unction which is all one with Grace habitual and that is in a sort infinite for howsoever it be but a finite and created thing yet in the nature of Grace it hath no limitation no bounds no stint but includeth in it self whatsoever any way pertains to Grace or that cometh within the compass of it The reason of this illimited donation of Grace bestowed on the Nature of man in Christ was for that Grace was given to it as to the universal cause whence it was to be derived unto all others he is the Fountain of Grace John 1.16 and of his fulness we receive Grace for Grace 3. For the Communication of the Properties It is a kind of phrase of speech peculiar to the Scriptures when the properties of either Nature of Christ considered singly and apart are attributed to the person of Christ from which soever of the natures they be denominated For the understanding of this observe 1. That words are either abstractive or concretive the former speaks the Nature of things the latter speaks the person that hath that nature as the God-Head and God the Man Hood and Man Holiness and Holy 2. Observe that abstractive Words noting precisely the distinct Natures cannot be affirmed one of the other we cannot say the God head suffered or the Man-hood created but we may truly say that God suffered and man created because the person which these concretive words imply is one and all actions passions and qualities agree really to the person though in respect somtimes of one nature and sometimes of another thus God purchased the Church with his own blood Acts. 20.28 John 3.13 not that the God-head shed blood but the person which was God and thus the Son of man talking with Nicodemus is said to be in Heaven not that the Man-hood was in Heaven while he was on earth but the person of the Son of Man Thus we may say that God was born of a Virgin and that God suffered and God was crucified not simply in respect of his God-head but in respect of his person or in respect of the humane nature which God united to himself because God here is a concrete word and not an abstract and signifieth the Person of Christ and not the divine nature of Christ And thus we may say that the Man Christ is Almighty Omniscient Omnipresent yet not simply in respect of its Man-hood but in respect of the Person which is the same God and Man or in respect of the divine nature of the man Christ Jesus for that here also Man is a concrete word and not an abstract and signifieth the whole person of Christ and not the humane nature but on the contrary we may not say that the God-head of Christ was born of a Virgin or suffered or was crucified nor may we say that the Manhood of Christ is Almighty Omniscient Omnipresent because the Godhead and Manhood are abstract words i.e. such words as note to us the two natures of Christ the one divine the other humane and not the person of Christ And this I think is the mind of Luther and his Followers and yet O wonder what a deal of objections are made to the multiplying of needless and fruitless contentions The Lutherans confess however they hold the ubiquitary presence of the humanity of Christ that his Body is only in one place locally If we ask them saith Zanchius * Zanchius in judicio de dissidio caenae Dominicae whether Christs body be every where they answer that locally it is but in one place but that personally it is every where now if they mean saith he that in respect of Essence his Body is finite and confined to one certain place but in respect of the being of subsistence or of his person it is infinite and every where they say the truth and there is no difference amongst us Happy are the Reconcilers of dissenting Brethren Vnto their Assembly mine honour be thou united 2. The Effects or benefits of this hypostatical union in respect of Christians are their spiritual union and communion with God and Christ 1. There is a spiritual union of Christians with God in Christ O the wonder of these two blessed unions first of the personal or hypostatical union secondly of this spiritual or mystical union in the personal union it pleased God to assume and unite our humane Nature to the Diety in this spiritual union it pleased God to unite the person of every Believer to the person of the Son of God This union is mystical and yet our very Persons natures bodies souls are in a spiritual way conjoyned to the Body and Soul of Christ Eph. 5.30 so that we are members of the Body of Christ and of the Flesh of Christ and of the Bones of Christ and as this conjunction is immediately made with his humane nature 2 Pet. 1.4 so thereby we are also united to the divine nature yea the person of the Believer is indissolubly united to the Glorious person of the Son God Now concerning this union for our better understanding observe these four things 1. It is a most real union it is not a meer notional and intellectual union that consists only in the understanding and without the understanding is nothing it is not an imaginary thing that hath no other being but only in the Brain no no it is a true real essential substantial union In natural unions I confess there may be more evidence but there cannot be more truth spiritual Agents neither have nor put forth less virtue because sense cannot discern their manner of Working even the Load-stone though an earthen substance yet when it is out of sight whether under the
there 's no room for faith in this case these are the hinderances 2. The helps of faith in this sad condition are these 1. A consideration that God is pleased to pass by and to overlook the unworthiness of his poor creatures this we see plain in the very act of his incarnation himself disdains not to be as his poor creatures to wear their own flesh to take upon him humane nature and in all things to become like unto man sin only excepted 2. A consideration that God satisfies Justice by setting up Christ who is Justice it self now was it that mercy and truth met together and righteousness and peace kissed each other now was it that free grace and merit that fulness and nothingness were made one now was it that all things became nothing and nothing all things our nature which lay in rags was enriched with the unsearchable treasures of glory now was it that God was made flesh and so that flesh which was so weak as not able to save its own life was now enabled to save millions of souls and to bring forth the greatest designs of God now was it that truth ran to mercy and embraced her and righteousness to peace and kissed her in Christ they meet yea in him was the infinite exactness of God's Justice satisfied 3. A consideration that God hath set up Christ as a Mediator that he was incarnate in order to reconciliation and salvation of souls but for the accomplishment of this design Christ had never been incarnate the very end of his uniting flesh unto him was in order to the reconciliation of us poor souls alas we had sinned and by sin deserved everlasting damnation but to save us and to satisfie himself God takes our nature and joyns it to his Son and calls that Christ a Saviour This is the Gospel-notion of Christ for what is Christ but God himself in our nature transacting our peace In this Christ is that fulness and righteousness and love and bowels to receive the first acts of our faith and to have immediate union and communion with us indeed we pitch not our faith first or immediately on God himself yet at last we come to him and our faith lives in God as one saith sweetly before it is aware through the sweet intervention of that person which is God himself only called by another name the Lord Jesus Christ and these are the helps of faith in reference to our unworthiness Gods justice and the want of a Mediator betwixt God and us 3. The manner how to act our faith on Christ incarnate is this 1. Faith must directly go to Christ we find indeed in the Bible some particular promises of this and that grace and in proper speaking the way to live by faith it is to live upon the promises in the want of the thing or to apprehend the thing it self contained in the promise but the promises are not given to the elect immediately without Christ no no first Christ and then all other things Encline your ears and come unto me 1. Come unto Christ and then I will make an everlasting Covenant which contains all the promises even the sure Mercies of David As in marriage the woman first consents to have the man and then all the benefits that necessarily follow so the soul by faith first pitcheth upon Christ himself and then on the priviledges that flow from Christ Say Soul dost thou want any temporal Blessing suppose it be the payment of Debts thy dayly Bread Health c. Why look now through the Scripture for promises of these things and let thy faith act thus If God hath given me Christ the greatest blessing then certainly he will give me all these things so far as they may be for my good in the twenty thirst Psalm we find a bundle of promises but he begins thus The Lord is my Shepherd saith David and what then Therefore I shall not want the believing Patriarchs through faith subdued Kingdoms wrought righteousness obtained promises stoped the mouths of Lyons did wonders in the world but what did they chiefly look to in this their Faith Surely to the promise to come and to that better thing Christ himself and therefore the Apostle concludes having such a cloud of witnesses that thus lived and died by faith let us look unto Jesus the Author and finisher of our Faith 2. Faith must directly go to Christ as God in our flesh some think it a carnal apprehension of Jesus Christ to know him as in flesh I confess to know him only so and absolutely so to consider Jesus no other way but as having flesh and going up and down in weakness it is no better than a carnal apprehension but to consider Christ as God in flesh and to consider that flesh as acted by God and filled with God it is not a carnal but a true and spiritual apprehension of Jesus Christ and hither is faith to be directed immediately and in the first place suppose a case of danger by some enemies and I find a promise of protection from my enemies I look on that but in the first place thus I argue if the Lord hath given me Christ God in the flesh to save me from Hell then much more will he save me from these fleshly enemies Thus Juda had a promise that Syria should not prevail against Judah they doubted of this Isa 7.14 but how doth the Lord seek to assure them why thus a Virgin shall conceive and bear a Son and his name shall be Immanuel this seems a strong reason to flesh and blood I knew one turn Infidel and to deny Jesus Christ upon this very argument Ah thought he what a grand imposture is this that Christ's conception and Christ's birth many years after should be a present sign of ruin of Rezin King of Aram and of the preservation of Ahaz King of Judah alas poor soul he was not acquainted with this art of living by faith he might have seen the very same reason elsewhere the yoke of their burthen Isa 9.4 6. and the stuff of their shoulder and the rod of their oppressor shall be broken for unto us a child is born and unto us a Son is given if their faith had not first respected Christ incarnate they could never have expected any temporal deliverance by that promise of deliverance first laid down But in this way they might and so may we You will say what 's this to us they looked for Christ to come in the flesh but now he is come and that time and design is gone and past many a year since I answer no the time is gone but the design is not Christ remains God in the flesh to this very day he came not as once to manifest himself in flesh to satisfie Gods justice in the flesh for sin and so to lay it down again that flesh remains and shall remain nor is it without use for all the spirit and life which the
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
Blessed Object here is matter for it to work upon if thou canst possibly rejoyce in any thing at all O rejoyce in the Lord and again I say rejoyce Is there not cause read and spell what 's the meaning of the Gospel of Christ what is Gospel but Good spell or good tidings and wherein lies the good ridings according to its emency is it not in the glorious incarnation of the Son of God Luke 2.10.11 behold I bring you a Gospel so it is in the Original or behold I bring you good tidings of great joy which shall be to all People for unto you is born this day in the City of David a Saviour which is Christ the Lord. The Birth of Christ to them that have but touched hearts is the comfort of comforts and the sweetest balm and confection that ever was Oh my Soul what ailes thee Why art thou cast down and disquieted within me Is it because thou art a sinner why unto thee is born a Saviour his Name is Saviour and therefore Saviour because he will save his people from their sins Come then and bring out thy Sins and weigh them to the utmost aggravation of them and take in every Circumstance both of Law and Gospel and set but this in the other Scale that unto thee is born a Saviour surely all thy iniquities will seem lighter than vanity yea they will be as nothing in comparison thereof My Soul doth Magnifie the Lord said Mary and my spirit rejoyceth in God my Saviour Luke 1.46.47 Her soul and her spirit within her rejoyced at this Birth of Christ there is cause that every Soul and every Spirit should rejoyce that hath any interest in this Birth of Christ O my soul how shouldest thou but rejoyce if thou wilt consider these particulars 1. God himself is come down into the World because it was impossible for thee to come to him he is come to thee this consideration made the Prophet cry out Rejoyce greatly O thou Daughter of Zion Zâ—ch 9.9 shout O Daughter of Jerusalem behold thy King cometh unto thee he is called a King and therefore he is able and he is thy King and therefore he is willing but in that thy King cometh unto thee here is the marvilous love and mercy of God in Christ Kings do not usually come to visit and wait upon their Subjects it is well if poor Subjects may come to them and be admitted into their Presence to wait on them O but see the great King of Heaven Earth the King of Kings and Lord of Lords stooping and bowing the heavens to come down to thee surely this is good tidings of great joy and therefore rejoyce greatly O Daughter of Zion A little joy is too scant and narrow for this news hearts should be enlarged the doors and gates should be set wide open for this King of Glory to come in as Balaam said of Israel God is with him and the shout of a King is amongst them Num. 23.21 so now may we say God is with us and the shout of a King is amongst us Rejoyce Zion Shout O Daughter of Jerusalem 2. God is come down in flesh he hath laid aside as it were his own Glory whilest he converseth with thee when God manifested himself as on Mount Sinai he came down in Thunder and Lightning and if now he had appeared in Thunder and Lightning if now he had been guarded with an innumerable Company of Angels all having their Swords of vengeance and justice drawn well might poor souls have trembled and have run into corners for who could ever be able to endure his coming in this way but lo poor Soul God is come down in flesh he hath made his appearance as a man as one of us and there is not in this regard the least distance betwixt him and us Surely this is fewel for joy to feed upon O why should God come down so sutably so lowly as in our nature if he would have thy poor soul to be afraid of him doth not this very design intend consolation to thy soul O gather up thy Spirit anoint thy heart with the Oyl of gladness see God himself is come down in flesh to live amongst us he professeth he will have no other life but amongst the Sons of men see what a sweet way of familiarity and entercourse is made betwixt God and us now he is come down in humane frailty 3. God hath took on him our Nature as a vast pipe to his Godhead that it may flow out in all manner of sweetness upon our hearts if God had come down in flesh only to have been seen of us Exod. 33.12 it had been a wonderful condescention and a great mercy if I have found favour in thy eyes said Moses shew me thy way that I may know thee but to come down in flesh and to come down in flesh not only to be seen but to dispatch the great business of our souls Salvation here 's comfort indeed with what joy should we draw water out of this well of salvation Surely the great reason of the shallowness of our Comforts shortness of our Hopes the faintness of our spirits the lowness of our Graces is from the not knowing or the not heeding of this particular Christ in flesh stands not for a Cypher but it is an Organ of life and grace unto us it is a fountain of comfort that can never run dry In this flesh there is laid in on purpose such a fulness of the Godhead that of his fulness we might receive in our measure grace for grace O my soul thou art daily busy in eying this and that but above all know that all the fulness God lies in Christ incarnate to be emptied upon thee this was the meaning of Christ taking on him flesh that through his flesh he might convey to thee whatsoever is in himself as God As for instance God in himself is Good and Gracious and Powerful and All-sufficient and Merciful and what not Now by his being in flesh he suites all this and conveyes all this to thee observe this for thy eternal comfort God in and through the flesh makes all his Attributes and Glory serviceable to thy soul 4. God in our Nature hath laid out the Model and Draught of what he will do unto all his Saints for ever humane nature was never so advanced before what to be glorified above the Angels to be united in a Personal union with the second person of the Godhead surely hence may be expected great matters here 's a fair step for the bringing of our Persons up to the enjoyment of God if God be come down in the likeness of man why then he will bring us up into the likeness of God look what was done to our nature in Christ the very same as far as we are capable shall be done to our persons in Heaven Think of it O my soul why hath God made flesh so
affections will often break out at the window when the door is closed Thus Stephen look'd up to Heaven he sent a Post a greedy pitiful and hungry look up to Jesus Christ out at the window Acts 7.55 at the nearest passage to tell him that a poor friend was coming to him why thus let us look up to Jesus by calling on him now this calling on him contains Prayer and Praise 1. We must pray that all these transactions of Jesus during his Life or during his Ministry upon earth may be ours we hope it is so and we believe it to be so but for all that we must pray that it may be so There is no contradiction betwixt Hope and Faith and Prayer but rather a concatenation Lord I believe yet help my unbelief or Mark 9.24 be it to me according to my Faith how weak soever it will bear that sense 2. We must praise God for all those passages in Christ's life Thus did the multitude they praised God with a loud voice Luke 19.37 38 for all the mighty works that they had seen saying blessed be the King that comes in the name of the Lord peace in heaven and glory in the highest What my Soul hath Christ done all this for thee was he made under the Law to redeem thy soul and adopt thee for his Son to the inheritance of Heaven came he down from heaven and travelled he so many miles on earth to woo and win thy heart spent he so many Sermons and so many Miracles to work thee into Faith O how shouldest thou bless and prize and magnifie his Name how shouldest thou break out into that blessed Hymn To him that loved us Rev. 1.5 6. and hath made us Kings and Priests unto God and his Father to him be Glory and Dominion for ever and ever Amen SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus as he acted for us in his Life Looking to Jesus intends this especially we must look as one looks to his Pattern as Mariners at Sea that they may run a right course keep an eye on that Ship that bears the Light so in the Race that is set before us we must have our eye on Jesus our blessed Pattern This must be our constant Query Is this the course that Jesus steered Or that I may enlarge In this Particular I shall examine these three Queries 1. Wherein we must conform 2. Why we must conform 3. How we must conform to this Life of Jesus For the first wherein we must conform I answer 1. Negatively we must not cannot conform to Christ in those works proper to his Godhead as in working Miracles I deny not but that the works of Miracles were by way of priviledge and temporary dispensation granted to the Apostles and some others but this was but for Ministry and Service not for their Sanctity or Salvation nor must we conform to Christ in those works of mediation as in redeeming souls in satisfying Divine Justice for our sin No man can redeem his Brother Psal 49.7 nor give to God a ransom for him There is but one Mediator between God and man the man Christ Jesus Nor must we conform to Christ in those works of his Government and influence into his Church as in dispensing of his Spirit in quickning of his Word in subduing of his enemies in collecting of his Members all these are personal honours which belong unto Christ as he is Head of the Church and to these works if we should endeavour to conform we should Crack our Sinews dissolve our silver cords and never the nearer Nor need we to conform to Christ in some other Particulars in his voluntary poverty he became poor for our sakes 2 Cor. 8.9 In his Ceremonial performances as in going up to Jerusalem at the Feasts in his perpetual grave deportment we never read that Jesus laughed and but once or twice that he rejoyced in spirit Alas the declensions of our Natures cannot come up to this Pattern nor do I look at these passages as any acts of moral obedience at all 2. Affirmatively or positively we must conform to Christ's life 1. In respect of his Judgment Will Affections Compassions Look we at his Spirit observe what mind was in Jesus Christ and therein do we endeavour to conform Let the same mind be in you saith the Apostle which was in Christ Phil. 2.5 Phil. 2.5 And we have the mind of Christ saith the Apostle 1 Cor. 2.16 1 Cor. 2.16 2. In respect of his Virtues Graces habitual Holiness Mat. 11.29 Learn of me saith Christ for I am meek and lowly in heart Christ was of a meek and gentle Spirit 2 Cor. 10.2 I beseech you by the meekness and gentleness of Christ saith Paul And Christ was of an humble and lowly Spirit Being in the form of God Phil. 2.6 7. he thought it no robbery to be equal with God yet he made himself of no reputation and took upon him the form of a Servant I might instance in all other Graces for he had them all in fulness John 1.16 And of his fulness have all we received Grace for Grace 3. In respect of his words talk spiritual and heavenly Language The very Officers of the Priests could say of Christ Never man spake like this man John 7.46 and sometimes they all wondered at the gracious words which proceeded out of his mouth Luke 4.22 He never sinned in word neither was guile found in his mouth who when he was reviled 1 Pet. 2.22 23 reviled not again The Apostle speaking thus of Christ he tells us that herein Christ left us an example that we should follow his steps Ver. 21. 4. In respect of his Carriage Conversation Close-walking with God The Apostle sets forth Christ as an high Priest who was holy harmless undefiled Heb. 7.26 1 Pet. 2.9 and separate from sinners and in like manner saith Peter Ye are a chosen generation a royal Priesthood an holy nation a peculiar people that ye should shew forth the virtues of him who hath called you out of darkness into his marvellous light that ye should shew forth the virtue i.e. that in your lives and conversations you should express those graces and virtues which were so eminent and exemplary in Jesus Christ that you should not only have them but that you should hold them forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies properly to preach so clearly should we express the virtues of Christ as if our lives were so many Sermons of the life of Christ In respect of all his acts practises duties of moral obedience we find in the life of Christ many particular carriages and acts of obedience to his heavenly Father whereof some were moral and some ceremonial now all these are not for our imitation but only such moral acts as concerning which we have both his pattern and precept Come let us
God of this world blinds the eyes of men O take heed of fixing our eyes on this worlds vanity our own corruptions are also great hinderances to this view of Christ away away with all carnal passions base humours sinful desires unless the soul be spiritual it can never behold spiritual things 3. Let us fix our eyes only on this blessed Object a moving rolling eye sees nothing clearly 1 Pet. 1.12 When the Angels are said to look into these things the word signifies that they look into them narrowly as they who bowing or stooping down do look into a thing so should we look narrowly into the life of Christ our eye of faith should be set upon in a steady manner as if all the world could not move us as if we forgot all the things behind and had no other business in the world but this 4. Let us look wishingly and cravingly there is affection as well as vision in the eye Acts 3.5 as the lame man that lay in Solomon's porch looked wishly on Peter and John expecting to receive something of them so let us look on Christ with a craving eye with an humble expectation to receive a supply of grace from Christ Why Lord thou art not only anoynted with the the oyl of gladness above thy fellows but for thy fellows I am earthly minded but thou art heavenly I am full of lusts but the Image of God is perfect in thee thou art the fountain of all grace an head of influence as well as of eminence thou art not only above me but thou hast all grace for me and therefore O give me some portion of thy meekness lowliness heavenly-mindedness and of all other the graces of thy Spirit Surely thou art an heaven of grace full of bright shining stars Oh that of that fulness thou wouldst give me to receive even grace for grace I pray Lord with an humble expectation of receiving from thee Oh let me feel the dropping of the two-olive trees into the golden candlesticks yea even into my soul 5. Be we assured that our prayer if it be in faith is even now heard never any came to Christ with strong expectations to receive grace or any benefit prayed for that was turned empty away besides Christ hath engaged himself by promise to write his Law in our hearts to make us like himself As he which hath called us is holy 1 Pet. 1.15 so should yea and so shall we be holy in all manner of conversation Oh let us build on his gracious promise Heaven and earth shall pass away before one jot or title of his Word shall fail only understand we his promise in this sence that our conformity must be gradual not all at once We all with open face beholding as in a glass 2 Cor. 3.18 the glory of the Lord are changed into the same Image from glory to glory i.e. from grace to grace or from glory inchoate in obedience to glory consumate in our heavenly inheritance 6. If notwithstanding all this we feel not for the present this conformity in us at least in such a degree let us act over the same particulars again and again the gifts of grace are therefore communicated by degrees that we might be taken off from living upon a received stock of grace and that we might still be running to the spring and drink in there why alas we have a continual need of Christ's letting out himself and grace into our hearts and therefore we must wait at the well-head Christ we must look on Christ as appointed on purpose by his Father to be the Beginner and Finisher of our holiness and we must believe that he will never leave that work imperfect whereunto he is ordained of the Father We may be confident saith the Apostle of this very thing that he which hath begun a good work in us will perform it or finish it until the day of Jesus Christ Phil. 1.6 Oh then be not weary of this work until he accomplish the desires of thy soul I have now done with this subject only before I finish one word more Sometimes I have observed that many precious souls in their endeavours after grace holiness sanctification have been frequent in the use of such and such means duties ordinances wherein I cannot say but they have done well and for their help I therefore composed that piece called Media but of all the ordinances of Christ this Looking unto Jesus is made least use of though it be chief of all It is Christ when all is done that is that great Ordinance appointed by God for grace and holiness and certainly those souls which trade immediately with Jesus Christ will gain more in a day than others in a moneth in a year I deny not other helps but amongst them all if I would make choice which to fall upon that I may become more and more holy I would set before me this glass i.e. Christ's holy life the great examplar of holiness we were at first created after his Image in holiness and this Image we lost through our sin and to this Image we should endeavour to be restored by imitation And how should this be done but by looking on Christ as our pattern by running through the several Ages of Christ and by observing all his graces and gracious actings in this respect I charge thee O my soul for to what purpose should I charge others if I begin not at home and with thee that thou make conscience of this practical Evangelical duty O be much in the exercise of it not only in the day intend Christ but when night comes and thou lyest down on thy bed let thy pillow be as Christ's bosom in which John the beloved Disciple was said to lean there lean thou with John yea lye thou between his breast and Let them lye all night betwixt thy breasts thus mayest thou lye down in peace and sleep Cant. 1.13 Psal 4.8 and the Lord only will make thee to dwell in safety and when day returns again have this in mind yea in all thy thoughts words and deeds even look unto Jesus as thy holy examplar Say to thy self If Christ my Saviour were now upon earth would these be his thoughts words and deeds would he be thus disposed as I now feel my self would he speak these words that I am now uttering would he do this that I am now putting my hand unto O let me not yield my self to any thought word or action which my dear Jesus would be ashamed to own yea if it were possible for thee to be so constant in this blessed duty going and standing sitting and lying eating and drinking speaking and holding thy peace by thy self or in company cast an eye upon Jesus for by this means thou canst not chuse but love him more and joy in him more and trust in him more and be more and more familiar with him and draw more and more grace and vertue and sweetness
in his graces sufferings death 1. In the graces that most eminently shined in his bitter passion his life indeed was a gracious life John 1.16 he was full of grace And of his fulness have all we received and grace for grace but his graces shined most clearly and brightly at his death as a Lilly amongst the Thorns seems most beautiful so his graces in his sufferings shew most excellent I shall instance in some of them As 1. His humility was profound what that the most high God that the only begotten and eternal Son of God should vouchsafe so far as to be contemned and less esteemed than Barabbas a murtherer that Christ should be crucified upon a cross betwixt two thieves as if he had been the ring-leader of all malefactors O what humility was this 2. His patience was wonderful in respect of this the Apostle Peter sets Christ as a blessed example before our eyes If when ye do well and suffer for it ye take it patiently 1 Pet. 2.20 21 23. this is acceptable with God for even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Who when he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously O the patience of Christ 1 John 4.10 3. His love was fervent Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins This love is an examplar of all love it is the fire that should kindle all our sparks Be ye followers of God saith the Apostle as dear children Eph. 5.1 2. and walk in love as Christ also hath loved us and hath given himself for us an offering and sacrifice to God for a sweet smelling savour Some observe that in the Temple there were two Altars the brazen and the golden the brazen Altar was for bloody Sacrifices the golden Altar was for the offering of Incense now the former was a type of Christ's bloody offering upon the cross the latter of Christ's sweet intercession for us in his glory in regard of both the Apostle tells that Christ gave himself both for an offering and sacrifice of a sweet smelling savour unto God O what love was this 4. His mercy was abundant he took upon him all the miseries and debts of the world and he made satisfaction for them all he acted our redemption immediately in his own person he would not intrust it to Angels but he would come himself and suffer nor would he give a low and base price for our souls he saw the misery was great and his mercy should be more great he would buy us with so great a ransome as that he might over-buy us and none might out-bid him in the market of our souls O we under-bid and under-value the mercy of God who over-valued us we will not sell all to buy him but he sold all he had and himself too to buy us indeed if he had not done it we had been damned and to save our souls he cared not what he did or suffered O the mercy of Christ 5. His meekness was passing great in all the process of his passion he shewed not the least passion of wrath or anger he suffered himself gently and quietly to be carried like a sheep to the Butchery and as a Lamb before shearer is dumb so opened he not his mouth a Lamb is a most meek and innocent creature John 1.29 and therefore is Christ called the Lamb of God which taketh away the sins of the world And he was a brought as a Lamb to the slaughter why a Lamb goes as quietly to the shambles Isa 53.7 as if it were going to the fold or to the pasture-field where its Dam seedeth and so went Christ to his Cross O the meekness of Christ 6. His contempt of the world was to admiration he tells them John 18.36 John 6.15 his Kingdom was not of this world When a Crown was offered him and forced upon him he refused it but above all behold the Bed where the Bridegroom lieth and sleepeth at noon-day here 's but an hard flock and narrow room O blessed head of a dear Redeemer how is it that thou hast not a pillow where to rest thy self He hangs on the Cross all naked few Kings do so he hath no Crown for his head but one of thorns he hath no delicates but Gall and Vinegar he is leaving the world and he hath no other Legacies to give his friends but spiritual things Peace I leave with you John 14.27 my peace I give unto you not as the world giveth give I unto you He had so contemned the world that he had not a Legacy in all the world to give Not as the world giveth give I unto you 7. His obedience was constant He became obedient unto death Phil. 2.8 John 5.30 even the death of the Cross He sought not his own will but the will of him that sent him There was a command that the Father laid on Christ from all eternity O my Son my only begotten Son thou must go down and leave Heaven and empty thy self and die the death even the death of the Cross and go and bring up the fallen sons of Adam out of Hell Mankind like a precious Ring Glory fell off the Finger of Almighty God and was broken all in pieces and thereupon was the command of God that his Son must stoop down though it pain his back he must lift up again the broken Jewel he must restore it and mend it and set it as a Seal on the heart of God all which the Lord Jesus did in time he was obedient till death and obedient to death even to the death of the Cross Son thou must die said God why Father I will do it said Christ and accordingly he freely made his Soul an Offering for sin Now in all these Graces we must conform to Christ Learn of me Mat. 11.29 Eph. 5.2 for I am meek and lowly And walk in love as Christ also hath loved us It is as if Christ had said mark the steps where I have trode and follow me in humility in patience in love in mercy in meekness in contempt of the world in obedience unto death in these and the like Graces you must conform unto Christ 2. We must conform to Christ in his sufferings if he call us to them Phil. 3.10 this was the Apostle's Prayer that I may know him and the power of his Resurrection and the fellowship of his sufferings it was his desire that he might experimentally know what exceeding joy and comfort it was to suffer for Christ and with Christ Concerning this the other Apostle speaks also Christ suffered for us 1 Pet. 2.21 leaving us an example that we should follow his steps But the Text that seems so pertinent and yet so difficult
suffered 5. For what end he suffered 6. With what mind he suffered Every one of these will make some discoveries either of his Graces or of his gracious actings in our behalf and who can tell how far this very Look may work on us to change us and transform us into the very image of Jesus Christ 3. Let us humbly bewail our defect exorbitancy irregularity and inconformity either to the graces sufferings or death of Christ As thus Lo here the profound humility wonderful patience fervent love abundant mercy admirable meekness constant obedience of Jesus Christ Lo here the tortures torments agonies conflicts extream sufferings of Christ for the spiritual immortal good of the preciouâ— souls of his redeemed ones Lo here the death of Christ see how he bowed the head and gave up the Ghost why these are the particulars to which I should conform But Oh alas what a wide vast utter distance disproportion is there betwixt me and them Christ in his sufferings shined with graces his graces appeared in his sufferings like so many stars in a bright winter's night but how dim are the faint weak Graces in my Soul Christ in his sufferings endured much for me I know not how much by thine unknown sorrows and sufferings felt by thee ' but not distinctly known to us said the ancient Fathers of the Greek Church in their Liturgy have mercy upon us and save us his sorrows and sufferings were so great that some think it dangerous to define them but how poor how little are my sufferings for Jesus Christ I have not yet resisted unto blood and if I had what were this in comparison of his extream sufferings Christ in his sufferings died his passive obedience was unto death even to the death of the Cross he hung on the Cross till he bowed his head and gave up the Ghost Rom. 6.10 he died unto sin once But alas how do I live in that for which he died To this day my sin hath not given up the Ghost to this day the death of Christ is not the death of my sin O my sin is not yet crucified the heart-blood of my sin is not yet let out Oh wo is me how unanswerable am I to Christ in all these respects 4. Let us quicken provoke and rouze up our Souls to this conformity let us set before them exciting Arguments ex gr The greatest glory that a Christian can attain to in this world is to have a resemblance and likeness to Jesus Christ Again the more like we are to Christ the more we are in the love of God and the better he is pleased with us It was his voice concerning his Son This is my beloved Son in whom I am well pleased and for his sake if we are but like him he is also well pleased with us Again a likeness or resemblance of Christ is that which keeps Christ alive in the world As we say of a child that is like his Father This man cannot die so long as his Son is alive So we may say of Christians who resemble Christ that so long as they are in the world Christ cannot die he lives in them and he is no otherwise alive in this nether world than in the hearts of Gracious Christians that carry the picture and resemblance of him Again a likeness to Christ in his death will cause a likeness to Christ in his Glory If we have been planted together in the likeness of his death Rom. 6.5 we shall be also in the likeness of his Resurrection As it is betwixt the Graft and the Stock the Graft seeming dead with the Stock in the winter it revives with it in the Spring after the Winter's death it partakes of the Spring 's resurrection so it is betwixt Christ and us if with Christ we die to sin we shall with Christ be raised to Glory being conformed to him in his death we shall be also in his resurrection Thus let us quicken and provoke our souls to this conformity 5. Let us pray to God that he will make us conformable to Jesus Christ Is it Grace we want let us beg of him that of that fulness that is in Christ we may in our measure receive grace for grace Is it patience or joy in sufferings that we want let us beg of him that as he hath promised he will send us the comforter that so we may follow Christ chearfully from his cross to his crown from earth to heaven Is it mortification our souls pant after this indeed makes us most like to Christ in his sufferings and death why then pray we for this mortification But how should we pray I answer 1. Let us plainly acknowledge and heartily bemoan our selves in God's bosom for our sins our abominable sins 2. Let us confess our weakness feebleness and inability in our selves to subdue our sins we have no might may we say against this great company that come against us 2 Chr. 20.12 neither know we what to do but our eyes are upon thee 3. Let us put up our request begging help from heaven let us cry to God that vertue may come out of Christ's death to mortifie our Lusts to heal our Natures to stanch our bloody issues and that the Spirit may come into helps us in these works Rom. 8.13 for by the Spirit do we mortifie the deeds of the body 4. Let us press God with the merits of Christ and with his promises through Christ for he hath said Sin shall not have dominion over us for we are not under the Law but under Grace Rom. 6.14 Rom. 8.2 and Paul experienced it The Law of the Spirit of Life in Christ hath freed me from the Law of sin and death 5. Let us praise God and thank God for the help already received if we find that we have gotten some power against sin that we have gotten more ability to oppose the lusts of the flesh that we are seldom overtaken with any breaking forth of it that we have been able to withstand some notable temptations to it that the force of it in us is in any measure abated that indeed and in truth vertue is gone out of the death of Christ Oh then return we praises to God let us triumph in God let us lead our captivity captive and sing new songs of praises unto God and even ride in triumph over our corruptions boasting our selves in God and setting up our Banners in the name of the most High and offering up humble and hearty thanks to our Father for the death of Christ and for the merit vertue and efficacy of it derived unto us and bestowed upon us 6. Let us frequently return to our looking up unto Jesus Christ to our believing in Christ as he was lifted up How we are to manage our Faith to draw down the vertue of Christ's death into our souls I have discovered before and let us now be in the practice of those rules certainly
not I hearken after him but he speaks not I call but he answers not O my Lord if I had never known thee I could have lived without thee but this is my misery not so much that I am without thee as that I have lost thee many are well without thee because they never enjoyed thee the children of beggars count it not their misery that they are not Princes but oh the grief when the children of Princes shall be turned to beggars O my Lord once I had thee but now I have lost thee yea I have lost thee every jot and piece and parcel of thee O ye Apostles Where is the dead body of my Lord O Sir Angel tell me if you saw his torn his macerated crucified body O grave O death shew me is there any thing of Christ's body though but a few dead ashes in your keeping no no all is gone I can hear nothing of what I would hear death is silent the graâ—e is empty the Angels say nothing to the purpose the Apostles are fled and they I know not who have taken away my Lord and I know not where they have laid him 2. After this Christ himself appears but first as unknown and then as known 1. As unknown She turned her self back and saw Jesus standing John 20.14 15. and knew not that it was Jesus Jesus saith unto her Woman Why weepest thou whom seekest thou she supposing him to be the Gardiner c. In this Apparition of Christ unknown I shall only take notice of Christ's queâ—â—ion anâ— Maries inquisition his question is in these words Woman Why weepest thou whom seekest thou 1. Why wâ—epest thou This very question the Angels asked her before and now Christ asks it again sure there is something in it and the rather we may think so because it is the first opening of his Mouth the first words that ever came from him after his rising again Some say that Mary Magdalen represents the state of all mâ—nkind before this day viz. One weeping over the grave of another as if there were no hope and now at his resurrection Christ comes in with weep not Woman Why weepest thou q. d. there is no cause of weeping now Lo I am risen from the dead and am become the first-fruits of them that sleep And yet we may wondâ—r at the question Why should Christ demand of Mary why she wept but a while since shâ— saw him hanging on a tree with his head full of thorns his eyes full of tears his ears full of blasphemies his mouth full of gall his whole person mangled and disfigured and doth he ask her Woman Why weepest thou scarce three dayes since she beheld his arms and legs racked with violent pulls his hands and feet bored with nails his side and bowels pierced with a spear his whole body torn with stripes and gored in blood and doth he ask her Woman Why weepest thou she saw him on the cross yielding up his soul and now she was about to anoint his body which was the only hope she had alive but his body is removed and that hope is dead and she is left hopeless of all visible help and yet doth he ask her Woman Why weepest thou O yes though it may be strange yet it is not a question without cause she weeps for him dead who was risen again from the dead she was sorry he was not in his grave and for this very cause she should have been rather glad she mourns for not knowing where he lay when as indeed and in truth he lay not any where he is alive and present and now talks with her and resolves to comfort her and therefore Woman Why weepest thou 2. Whom seekest thou she seeks Christ and Christ asks her Woman Whom seekest thou We may wonder at this also if she seek Christ Why doth she not know him or if she know Christ Why doth she seek him still O Mary Is it possible thou hast forgotten Jesus there is no part in thee but is busie about him thy eye weeps thy heart throbs thy tongue complains thy body faints thy soul languisheth and notwithstanding all this Hast thou now forgotten him What are thy sharp eyes so weak sighted that they are dazled with the Sun and blinded with the Light O yes a shower of tears comes betwixt her and him and she cannot see him or it may be Her eyes were holden that she should not know him Luke 24.16 or it may be he appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some other shape such as resemble the Gardiner whom she took him for howsoever it was She saw Jesus standing but knew not that it was Jesus and therefore saith Jesus to her Woman Why weepest thou whom seekest thou There is a double presence of Christ felt and not felt the presence felt is when Christ is graciously pleased to let us know so much and this is an heaven upon earth The presence not felt is that secret presence when Christ seems to draw us one way and to drive another way So he dealt with the Woman of Canaan he seemed to drive her away but at the same time he wrought in her by his Spirit an increase of faith and by that means drew her to himself Thus may a soul suppose Christ lost and seek and weep and weep and seek and yet Christ is present 2. For Maries enquiry She supposing him to be the Gardiner said unto him Sir If thou hast born him hence tell me where thou hast laid him and I will take him away In the words we may observe first her mistake 2. Her speech upon her mistake 1. Her mistake She supposing him to be the Gardiner O Mary hath Christ lived so long and laboured so much and shed so many showers of blood to come to no higher preferment than a Gardiner this was a very strange mistake and yet in some sence and a good sence too Christ might be said to be a Gardiner As 1. It is he that gardens all our souls that plants in them the seeds of righteousness that waters them with the dew of grace and makes them fruitful to eternal life 2. It is he that raised to life his own dead body and will turn all our graves into a garden-Plot Thy dead men shall live together Esa 26.19 with my dead body shall they arise awake and sing ye that dwell in dust for the dew is as the dew of herbs and the earth shall cast out the dead Besides there is a mystery in her mistake As Adam in the state of grace and innocency was placed in a garden and the first office allotted to him was to be a Gardiner so Jesus Christ appeared first in a garden and presents himself in a Gardiners likeness And as that first Gardiner was the Parent of sin the ruine of mankind and the Author of death so is this Gardiner the ransome for our sins the raiser of our ruines and the restorer of our
for condemnation even so by the righteousness of one the free gift came on all men unto justification 7. That he might regenerate us and beget us anew by his resurrection Joh. 17.19 blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again by the resurrection of Jesus Christ from the dead And this he doth Rom. 15.18 two wayes 1. As our pattern platform Idea or exemplar like as Christ was raised from the dead even so we also should walk in newness of life 1 Pet. 1.3 and likewise reckon ye also your selves to be alive unto God through Jesus Christ our Lord. 2. As the efficient thereof for when we were dead in sin he hath quickened us together with Christ Rom. 6.13 and ye are risen with him through the faith of the operation of God who hath raised him from the dead Ver. 11. O the power of Christ's resurrection in this respect if we saw a man raised from the dead how should we admire at such a wondrous power but the raising of one dead soul is a greater work than to raise a Church-yard of dead bodies Eph. 2.5 Col. 2.12 8. That he might sanctifie us which immediatly follows after the other but yield your selves unto God as those that are alive from the dead Rom. 6.13 and your members as instruments of righteousness unto God In our regeneration we are risen with Christ and it is the Apostles argument Col 3.1 2. if ye then be risen with Christ seek those things which are above set your affections on things above and not on things on the earth We usually reckon two parts of Sanctification viz. Mortification and Vivification now as the Death of Christ hath the special influence upon our Mortification so the Resurrection of Christ hath the special influence on our Vivification Eph. 2.5 6. he hath quickened us together with Christ and hath raised us up together with Christ O my Soul Look to this main design of Christ in his rising again and if thou hast any faith O set thy Faith on work to draw this down into thy Soul But here is a question how should I manage my Faith or how should I act my Faith to draw down the vertue of Christ's resurrection for my Vivification I answer 1. Go to the Well-head look into the resurrection of Jesus Christ This one act contains in it these particulars As 1. That I must go out of my self to something else this is that check that lyes upon that work of Grace to keep out pride that Faith sees the whole good of the soul in a Principle extraneous even the springs of Jesus Christ Alas if this Vivification were in me or in my power what swellings and excrescencies of pride should I quickly nourish God therefore hath placed it in another that I may be kept low and that I may go out of my self to seek it where it is 2. That I must attribute wholly Gal. 2.20 freely joyfully all that I am to Jesus Christ and to the effectual working of his Grace 1 Cor. 15.10 I live yet not I but Christ liveth in me And by the Grace of God I am what I am and I laboured more abundantly than they all yet not I but the grace of God which was with me The life of grace springs only from the life and resurrection of Jesus Christ and therefore as I must deny my self so I must attribute all to him from whom it comes 3. I must lye at his feet with an humble expectation of and dependency upon him and him alone for the supplies of grace this was the Apostles practice O that I may be found in him O that I may know him and the power of his resurrection O that by any meanes I might obtain unto the resurrection of the dead he lay at Christs feet with an humble expectation to feel the Power of Christ's resurrection in raising him first from the death of sin to the life of grace after from death of nature to the life of glory 2. Lay to these springs thy mouth of Faith it is not enough to have all the treasuries of grace all the actings of Christ for thee layd before thee but thou must act thy faith upon that object O then go to Christ's resurrection and believe make a particular application of those glorious effects of Christ's resurrection upon thy soul Say Lord thou dyedst that I might dye to sin and thou wast raised from the death that I might be raised to newness of life Come Lord and quicken my dying sparks give me to lay hold on Christ's resurrection give me to adhere to it and to rest upon it and to close with it I see without faith I am nere a whit the better for Christs resurrection and thy commands are upon me open thy mouth wide and I will fill it why Lord I believe help thou my unbeliefe This faith is necessary to our vivification as well as Christ Psal 81.10 Christ is the fountain of life but faith is the meanes of life Mark 9.24 the power and original of life is intirely reserved to Jesus Christ but faith is the radical band on our part whereby we are tyed unto Christ and live in Christ and thus saith Christ himself I am the resurrection and the life Is that all no he that believeth in me though he were dead yet he shall live And I am the bread of life Is that all Joh. 11.25 no he that cometh to me shall never hunger and he that believeth on me shall never thirst John 6.35 Isa 66.11 3. Suck and be satisfied milk out and be delighted Christ's resurrection is a brest of consolation there is in it abundance of life and glory and therefore we should not believe a little but much the word suck is as much as to exact on Christ draw hard from Christ the more we exercise faith the more we have of Jesus Christ and of Vivification there is a depth in Christs resurrection that can never be fadomed when the soul hath as much as its narrow hand can grasp whole Christ is too big to be inclosed in mortal arms onely the longer our arm of faith is the more we shall grasp of him and therfore suck and pull and draw harde And to this purpose 1. Pray for an increase of faith complain to Christ of the shortness of thy arm tell him thou canst not believe as thou wouldst thou canst not get in so much of Christ into thy soul as thou desirest thy Vivification is very poor and small Oh when Christ hears a soul complain of drawfishness in faith and grace then is he ready to let out of his fulness even grace for grace 2. Act thy faith vigorously on Christ's resurrection for a further degree of quickning activity and lively abillity of grace Christ is an ever-flowing fountain and he would have
whence all those rivers of living waters flow And therefore saith the Evangelist expresly This spake he of the Spirit which they that believe should receive of what Spirit even of the Holy Ghost which in full measure was not yet given because that Christ was not yet glorified it is the same spirit which believers receive whence all these rivers of living waters flow but those rivers flow not from habital grace nor from any of the graces of the Holy Ghost but from the Holy Ghost himself Again When the Spirit of truth is come he will guide you into all truth John 16 1â— and he will shew you things to come Now the habits of grace cannot guide or teach or shew a man things to come the habits of grace cannot speak and hear as it is there written He shall not speak of himself but whatsoever he shall hear that shall he speak This can be no other than the spirit in his own Person this is the Comforter that hears and speaks and guides into all truth and shews us things to come Again The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Besides the grace of the Spirit which is the love of God the Holy Ghost Rom. 5.5 or the Spirit it self is said to be given unto us And Ye are not in the flesh but in the Spirit Rom. 8.9 If so be that the Spirit of God dwell in you Here 's a plain distinction betwixt the new man our being in the Spirit and the Spirit dwelling in us Now if any man have not the spirit of Christ i.e. the same holy Spirit which dwelleth in our head and Saviour Jesus Christ he is none of his But if the spirit of him that raised Jesus from the dead dwell in you v. 11. he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you This Spirit cannot be meant of habitual grace for habitual grace did not raise up Jesus from the dead no no it was the same Spirit that dwelt in Christ and that dwels in us Again Know ye not that ye are the Temple of God 1 Cor. 3.16 1 Cor. 6.19 and that the Spirit of God dwelleth in you And know ye not that your body is the Temple of the holy Ghost which is in you now gifts and graces are not properly said to dwell in Temples this belongs rather to persons than qualities and therefore it is meant of the holy Ghost himself Ye are the Temples of the living God surely graces are not the living God 2 Cor. 6.16 But ye are the Temples of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people 2. The arguments to confirm this are such as these 1. Actions are ascribed to the Holy Ghost as given unto us or dwelling in us Joh. 16.8 13. Rom. 8.15 16 When the spirit is come he will reprove the World of sin And when the spirit of truth is come he will guide you into all truth And yea have received the spirit of adoption whereby ye cry Abba Father And this spirit beareth witness with our spirits that we are the Children of God These actions are usually given to the Holy Ghost I mean to that Holy Ghost which we receive and dwelleth in us it reproves it guides it helps it satisfies it witnesseth now actiones sunt suppositorum actions are of persons and not of qualities habitual grace cannot reprove or guide or teach or help our infirmities these are the actions of the Spirit himself in his own person 2. The spirit it self is the bond of our mistical union with Jesus Christ and therefore it is the Spirit it self that dwelleth in us Look as it is in our body there is head and members yet all are but one natural body because they are animated and quickned by one and the self-same soul so it is in the mistical body Christ is our head and we are his members and yet both of us are but one mystical body by reason of the self-same Spirit dwelling in both And hence it is said that Christ dwelleth in us by his spirit 2 Cor. 13.5 John 6.26 Know ye not that Christ Jesus is in you except ye be reprobates he that eateth my flesh and drinketh my blood dwelleth in me and I in him And I live saith Paul yet not I Gal. 2.20 but Christ liveth in me How in me not corporally for in that sense The Heavens must receive him untill the time of the restitution of all things but spiritually according to the testimony of the Apostle Acts 3.21 because ye are sons God hath sent forth the spirit of his Son into your hearts Gal. 4.6 This is the mystery that should be known among the Gentiles the glorious mystery yea the rich and glorious mystery Col. 1.2 the Apostle gives it all these Epithetes the riches of the glory of this mystery which is Christ in you the hope of glory 3. As Satan keeps his residence in wicked men working them unto all manner of sin and holding them captive to do his will so the spirit of God coming and thrusting him out of possession dwelleth in us leading us into all truth replenishing us with all graces and enclining us to all holy Obedience There is little question but whilest men remain in the state of infidelity the strong man Satan keeps possession and dwelleth in them though not after a gross and sinsible manner as in Demoniacks yet invisibly and spiritually ruling and reigning in them and making them his slavâ— to do his will and therefore by the same reason when a stronger than he cometh even the good spirit of God he casts him out and takes possession and dwells and reigns and rules in our souls and bodies If the spirit it self dwell not in us then how would there be three that bear witness the Apostle tells us 1 John 5.8 There are three that bear witness in earth or in our hearts the Spirit the water and blood now by water is meant sanctification it is our sanctification that bears witness with us that we are the Children of God and this sanctification consists either in the habit of grace or in the actings of grace if therefore the spirit of Christ in a believer were nothing else but grace then it were all one with the testimony of water but there are three that bear witness there 's the testimony of the spirit of blood and of water not only justification and sanctification which are but two witnesses but the spirit is superadded and that also bears witness in our Consciences that we are the Children of God and that Jesus Christ is the Son of God Christians think me not tedious in these proofs these are not speculative notional poynts that tend not to edification but are
the holy One and ye know all things But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and hence it is that this holy spirit is called the Spirit of wisdom Eph. 1.17 and revelation in the knowledge of God 2. The Spirit of Christ is the spirit of adoption it brings our souls into that blessed estate that we are the Children of God Rom. 8.15 Gal. 4.6 Ye have not received the Spirit of bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father Zach. 12.10 Rom. 8.16 3. The spirit of Christ is a spirit of prayer I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered It is not said that the spirit teacheth us words and fluent phrases but it teacheth us to pray in the heart and spirit with sighs and groans 4. The spirit of Christ is a spirit of sanctification the Apostle having told the Corinthians that they had been notorious sinners 1 Cor. 6.11 Rom. 1.4 saith further that they were washed and sanctified by the spirit of God Hence the holy spirit is called The spirit of holiness because he makes us holy who were in our selves corrupt and sinful If we have thiâ— spirit it inclines our hearts to the things above it mortifies our lusts it brings us nearer unto God the spirit therefore that is impure and encourageth men in sin and cries up carnal Liberty is certainly none of the spirit of Christ and by this one sign many carnal pretenders of our times may be justly convicted 5. The Spirit of Christ is a spirit of love God is love and he that dwelleth in love dwelleth in God 1 John 4.16 Gal. 5.22 and God in him as the spirit is love so it begets love in the hearts of his people The fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance All these graces are the fruits of the spirit but the first grace in the link is love by his spirit we are taught to love God not only for his benefits but in respect of his nature for his goodness mercy justice holiness and all other his saving attributes by his spirit we are taught to love any thing that hath but the stamp and image of God upon it but as touching brotherly love 1 Thes 4.2 ye need not that I write unto you for ye your selves are taught of God to love one another the most of the Heretical spirits of these times do hereby shew that they have not the Spirit their very religion lyeth in rayling at ministers and reproaching those that are not in their way this is far from the Spirit of love that is in God's Children certainly where there is malice hatred strife bitter-envyings raylings revilings for such kind of persons to lay claim to the Spirit of unity it is a piece of impudent vanity and a false suggestion from their own corrupt erring spirit or from the spirit of error himself who is an hater reviler and the accuser of the brethren 6. The Spirit of Christ is a leading Spirit Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God But what is this leading of the Spirit I Answer 1. It is a drawing of the soul Christ-ward Cant. 1.4 Draw me saith the Spouse and we will run after thee There must be a drawing of the soul in every duty to Jesus Christ I say to Jesus Christ for a man may be furnished with eminent gifts and with suitable assistance in the laying out of those gifts from the Spirit and yet he may be without the leadings of the spirit gifts exercised cannot suppress corruptions in a man 's own heart and hence they that used their gifts are called workers of iniquity Mat. 7.23 Jer. 30.21 gifts do not carry out the heart towards Christ but graces do I will cause him to draw near and he shall approach unto me for who is this that engaged his heart to approach unto me saith the Lord. 2. It is a giving liberty to the soul to walk in the wayes of Christ 2 Cor. 3.17 Where the spirit of the Lord is there is liberty I mean not a liberty to sin but to duty nor yet every liberty to duty for a man may exercise himself in the external part of all duties and yet be without the leadings of the spirit but I mean such a liberty as when a soul accounts it an high favour from the Lord if he will but use him in any services for himself when it finds more delectation in these than in any other wayes Psal 119.34 173 174. Rom. 7.22 Rom. 8.2 I have chosen the way of truth saith David and therein is my delight And I delight in the law of God after the inner man saith Paul for the law of the spirit of life in Jesus Christ hath made me free from the law of sin and death 3. It is a corroberating or strengthening of the soul against all those impediments that would hinder it in the wayes of Christ Isa 63.11 12 13 14. Israel is said to be led by the spirit of the Lord and how did he lead them but by dividing the waters before them and by keeping them that they should not stumble many times God's holy ones are beset with temptations they find their hearts full of deadness hardness unbelief and all manner of distempers now if at such a time the mountains have been made planes if at such a time corruptions have been born down and their hearts have been let out towards Christ certainly these are the leadings of the spirit Rom. 8.13 14. If ye through the spirit do mortifie the deeds of the body ye shall live for as many as are led by the Spirit of God are the Sons of God the particular for argues mortification to appertain unto the leadings of the spirit There is in the Saints a constant opposition between the works of the flesh and the works of the spirit Gal. 5.17 18. now when the works of the flesh are kept underneath and prevailed against then a soul enjoyeth the leadings of the spirit I know such oppositions are not in any but Saints carnal men would wonder that any should complain for want of strength unto duties why they can easily come up to them and be in the exercise of them but alas this arises either from Satans not molesting them in the performance of duty because they look not
a man would read he must have all these or more than one of these so God hath appointed us three necessary means for our illumination and direction the Word the Ministry and the Spirit What God hath joyned let no man separate if any will foolishly go and set one of these against another when God hath set them all together and made them all necessary assigning to each a several part in the work of our illumination they may abuse God and themselves and go without the light while they despise the necessary causes of it God's evidences must not be separated much less must one be pleaded to the neglect of all the rest as the work within us is not the first testimony but a secondary confirming testimony so doth it not make the first unnecessary or void besides that by the external testimony we must convince other men which by the witness within us we cannot do But this only by the way 2. For the encouragement of our Faith to believe in Christ as in reference to his Ascension Session and Mission of his Spirit 1. Consider of the excellency of this Object what is it but Christ Christ in his Ascendant Culminant Regnant Power Christ in his Marching Conquering Triumphing Postures in his Free and Large and Magnificent Gifts When he Ascended on high he led Captivity Captive and gave Gifts unto Men. O the Glory O the Excellency of Christ in these Respects Verily they are enough to tire out Men and Angels with the only Act of wondering and surveying of their vastness Here is Gospel-Work for all Eternity to dig into this Gold-Mine to roul and turn this Soul-delighting precious Stone to behold enquire and search into these depths and heights of Christ exalted and I believe this is the satiety the top and prime of Heavens Glory to see and wonder at the vertues of him that sits on the Throne at the right hand of God to be filled but never Satiate with the Glory of Christ What Christ ascended Christ set down in Glory and Christ sending down his Holy Spirit here 's a Compendium of all Glories here is one for an heart to be taken with made up of nothing but of several Mysteries of Glory 2. Consider the Power Vertue and Influence of this Object into our souls Salvation oh what a stately Tower have we here erected to see Heaven on Faith may stand as it were on this Mount and see it self in glory Oh the flowings the rich emanations of Grace and Glory that come from hence come let us draw the Well is deep all the drops and dewings that fall on Men or Angels are but as chips in comparison of that huge and boundless body of the fulness of Grace that is in Christ one Lilly is nothing to a boundless and broad Field of Lillies Christ is in these respects the Mountain of Roses oh how High how Capacious how Full how Beautiful how Green could we but smell him who feeds among the Lillies till the Day break and the shadows fly away could we but dive into the Golden Veins of these unsearchable riches of Jesus Christ we should say It is good to be here Oh it 's good to gather up the fragments that fall from Christ his Crown shines with Diamonds and Pearls oh why do we toyl our selves in gathering sticks when to morrow we shall be out of this World and go to Christ come where is our mouth of Faith let us lay to it here let us suck and be satisfied with these Breasts of consolation let us milk out and be delighted with the abundance of his Glory 3. Consider of the suitableness of these Objects to our several conditions you may remember the first cry Was it not love enough for Christ to come down and to visit us here but that he must go up and take us with him no no his love was so great and vast that for our sakes he moves up and down this ravished the Spouse Behold he comes leaping upon the Mountains and skipping upon the Hills Cant. 2.8 Cant. 2.8 Gregory that measured his leaps thus gives them be first leaps from his Fathers Mansion to his Mothers Womb from her Womb to the Cratch from his Cratch to his Cross and from his Cross to his Grave from his Grave up again to Heaven great leaps indeed that shewed both his readiness to love and willingness to save infinite love can never be out-tired with greatest actions But another cries how should I believe that Christ is exalted and that by vertue thereof I shall be exalted when I see my self in a forlorn condition forsaken of God Psal 62.9 and abject amongst Men Alas Man at his best is altogether Vanity yea Men of low degree are Vanity and Men of high degree are a Lye to be laid in the Ballance I am altogether lighter than Vanity how then should I believe any such condition is a Worm a fit or a capable Subject to wear a Crown Yes the Lord is great and he can do great things He raiseth up the Poor out of the Dust 1 Sam 2.8 9. and lifteth up the Beggar from the Dunghil to set them among Princes and to make them inherit the Throne of Glory for the Pillars of the Earth are the Lords and he hath set the World upon them he will keep the Feet of his Saints Why there is my sadness cryes another He will keep the Feet of his Saints if I were but a Saint I could believe this Power but alas I am unholy an unsanctified piece of Clay I am a sinner a sinner of the Gentiles chief of sinners I deserve to be thrown down to Hell rather than to be invested with Glory and to sit in Heaven True but yet the Holy Ghost is given to make thee holy of thy self thou art vile and most vile but hath not the Holy Ghost entred in and took possession of thy Spirit hath he not washed thee with water yea throughly washed away thy blood hath he not anointed thee with oyl and covered thee with silk and decked thee with gold and silver and made thee comely through his comeliness which he put upon thee Why this is the office of the holy Ghost and if thou hast but the in-dwelling of the Spirit this is thy state I know there is a part of thee unregenerate and it will be so whiles thou art on earth but withall there is in thee a new nature another nature there is something else within thee which makes thee wrestle against sin and shall in time prevail over all sin and this is the Spirit of Christ sanctifying of thee Being sanctified saith the Apostle by the holy Ghost Rom. 15.16 Other complaints might be thus brought in but if we understand the meaning the design of Christ in his Ascension Session and mission of his Spirit how might a true faith answer all oh believe believe thy part in Christ's Ascension Christ's Session Christ's Mission of
I need not doubt of my acceptance at the Throne of Grace when Jesus Christ is accepted for me and that I stand in such a relation to Jesus Christ Oh what joy is in this 2. How should it heighten my joyes and enlarge my comforts when I do but consider that Christ is set down at God's right hand Why now he hath the keys of Heaven delivered into his hands Mat. 28.18 All power is given unto him in heaven and in earth and now he can do what he will God the Father hath given away as it were all his Prerogatives unto Jesus Christ John 5.22 All judgment is committed to the Son for the Father judgeth no man Now he is in a Capacity of acting out all his love and the Father's desire to me in the most glorious way he is highly advanced and thereby he hath the advantage to advance me and to glorifie me God hath given into his hands all the treasures and riches of Heaven in bidding him sit down at his right hand he told him that he would have no more to do with the world but that Christ should have all and that Christ should bestow all he had amongst his Saints and that this should be the reward of his death and when once his Saints were come about him and sate with him in his glory 1 Cor. 15.24 why then Christ should resign up again his place And deliver up the Kingdom to God even the Father Oh what joy may enter into this poor dark dungeon disconsolate soul of mine whiles I but think over these glorious passages of my Christ in glory 3. How should it heighten my joyes and fill me with joy unspeakable and full of glory when I do consider that Christ hath sent down his holy Spirit into my heart when sorrow had filled the Apostles hearts John 16.7 because he had told them I must go away he comforts them with this If I go not away the Comforter will not come unto you but if I depart I will send him unto you The spirit is the Comforter and where he comes he fills souls with comforts O what comfort is this to know that the spirit of Christ is my Inmate that my soul is the Temple the Receptacle the House and dwelling of the spirit of God that Christ is in me of a truth and that not only by the infusion of his grace but by the in-dwelling of his spirit surely it is some comfort to a sickly man that he hath a Physitian alwayes in the house with him and to a woman that is near her travail that the Midwife is in the house with her but what comfort is it to a poor soul that the spirit of Christ is alwayes in him John 14.16 I will send you another Comforter said Christ that he may abide with you for ever Christ in his bodily presence went away Mat. 28.20 but Christ in his spirit continues still Lo I am with you alwayes even unto the end of the world he is with us and which is more he is in us for our comfort Col. 1.27 Christ in you the hope of glory Not Christ in Sermons which we hear nor Christ in Chapters which we read nor Christ in Sacraments which we receive nor Christ in our heads by high notions nor Christ in our mouths by frequent glorious expressions but Christ in our hearts by his spirit is unto us the hope of Glory The grounds of our comforts in this respect is 1. Christ's Presence it is said of Paul that after a sad shipwrack the sight of some Christian brethren so cheated him Act. 28.15 that upon the sight of them he thankâ—d God and took courage it is said of Caesar that he cheared the drooping Mariners in a storm by minding them of his presence You carry Caesar how much more should the in-being of Christ solace Saints Lo I am with you O my soul was it not a cordial to the Disciples in a storm that Christ was with them whom the winds and waves obeyed chear up now for if the Spirit be in thee Christ is with thee 2. Christ's Complacency if his Spirit dwell in us how should he but be well pleased with us a man cannot properly be said to dwell in a prison in which he taketh no delight Psal 132.14 the Spirits in-dwelling imports a delight of Christ in such a soul Here will I dwell for I have desired it or delighted in it saith God of Zion though many times drooping Christians viewing their own beggarliness and vileness judge themselves worthy to be detested and deserted and would relinquish themselves if they possibly could yet Christ looketh to the poor and contrite soul as a meet habitation for himself to dwell in Isa 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit 3. Christ's Communications union is the ground of our communion with Christ and the nearer our union the greater is our communion if Christ were only in a believer by the habit of grace the union would not be so great but if Christ be in us by his spirit the union is nearer and therefore the communion will be greater O my soul remember this in all thy straits there can be no creature-want or danger whatsoever wherein the improvement of this in-dwelling of the Spirit may not refresh thee art thou sick the Physitian both of soul and body is within thee art thou sad the Comforter himself that supplies the stead and room of Christ inhabits in thee art thou in exile in banishment imprisonment at greatest distance from thy dearest Friends see Paul's refreshment when they were ready to pull him in pieces and threw him into the Castle even the night following the Lord stood by him and said be of good chear Paul Acts 23.11 Christ will stand by thee nay Christ by his Spirit dwelleth in thee and will speak to thee comfortable words in thy greatest pressures 4. Christ's Witnessings if his Spirit dwell in us we may then be assured of future glory Christ in you the Hope of Glory 'T is a sweet note of a Divine upon it Col. 1 27. Mr. Ash in his Sermon of Christ the riches of the Gospel Acts 8.13 Mat. 27.3 Heb. 12.17 Heb. 6.5 6. Heb. 10.29 The existency of Christ's Spirit in Believers giveth existence to their hopes of Glory The Spirit in us is God's earnest of Glory the Spirit in us doth prepare us for participation in that Glory I look upon this in-dwelling of the Spirit as that which no Hypocrite in the World can lay any claim unto as for gifts or graces an Hypocrite may attain them or somthing like them it is said of Simon Magus that he believed it is said of Judas that he repented and of Esau that he sought his birth-right with tears it is said of some that they partook of the Heavenly Gift and of the Powers of the
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
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
only Psal 68.18 John 1.16 but for us He received Gifts for Men said the Psalmist not for Himself meerly but for Men Of His Fulness we receive Grace for Grace saith John His Wisdom to make us wise His Meekness to make us meek and His Patience to make us patient 3. By Faith we look at Christ as Faithful to distribute such Grace unto us as He received for us Heb. 4.2 He is Faithful in all the House of God He is Faithful in dispensing all the Treasures of Grace committed unto Him for His Churches Good He keeps nothing back His Faithfulness will not suffer Him to keep that to Himself which He hath received for us Psal 68.18 Hence as the Psalmist saith He received Gifts for Men so the Apostle renders it He gave Gifts unto Men As he receives so he gives Ephes 4.8 being faithful in all that is committed to Him 4. By Faith we seek God and beg Performance of his Promises according to our need Do we want Wisdom Meekness Patience or any other Grace Faith carries us by Prayer unto the Fountain and in this way waits and expects to receive the Grace we want As the Child by sucking the Breast draws forth Milk for its own Nourishment and thereby it grows in Strength so do we by the Prayer of Faith suck from Christ and from the Promise of Grace and by that means derive Strength to our inner Man to fulfil the Covenant which we have made with God 6. As Faith strengthens us so if at any times by occasion or temptation we fail in our Covenant-keeping Faith recovers us and restores us again to our former Estate I do not say the Covenant can be broken betwixt God and Us we may offend God and fail in the Service of God but till we refuse God and leave God and chuse another Master Lord and Husband besides God there is no Dissolution of the Covenant of Grace Now this a true Believer cannot do He may fall and fall often yet he doth not fall but he rises again he may turn aside but yet he returns again into the way of the Covenant What a sweet Point is this Christians We may and sometimes we do walk weakly in keeping of Covenants our feet slip and we step aside out of God's Path yet Faith brings us back again to God It casts Shame on our Faces that after all the Grace shewed us we should so ill requite God It reminds us of those Promises Return unto Me and I will return unto you Ye have done all this Wickedness Zech. 1.3 1 Sam. 12.20 22. yet turn not aside from following the Lord For the Lord will not forsake his People for his Great Names sake because it hath pleased the Lord to make you his People In the minding of these and such other Promises Faith doth encourage us to return unto God to take words unto our selves and to plead the Covenant of his Grace towards us This VVork of Faith brought Peter back to Christ whereas Judas wanting this Faith lies down in desperate Sorrow never able to rise up or to recover himself O my Soul Art thou acquainted with these Acts of Faith enabling thee in some good measure to keep Covenant with God Then is there a sweet Conformity betwixt Thee and Jesus 3. God in Christ hath highly honoured us as we are his People so we through Christ should honour Him highly as He is our God This is the main End of the Covenant and I shall end with this O my Soul be like to God bear the Image and Resemblance of God thy Father in this Respect He hath humbled Himself to advance thee O then humble thy self to advance Him endeavour every way to exalt his Name We are willing to be in Covenant with God that we may set up our selves that we may sit upon Thrones and possess a Kingdom But we must think especially of setting up the Lord upon his Throne Ascribe Greatness to our God saith Moses Deut. 32.3 make it a Name and a Praise unto Him that he hath vouchsafed to make us his People and to take us into Covenant with Himself Honour Him as he is God but honour Him more abundantly as he is our God Who should Honour Him if his People will not The World knows Him not The Wicked will not seek after God Psal 10.4 God is not in all his Thoughts And Shall God have no Honour Shall He that stretched out the Heavens and laid the Foundations of the Earth and formed Man upon it have no Glory O yes The Lord Himself answers This People have I formed for My Self Isa 43.21 they shall shew forth My Praise Surely God will have Praise from his own People whom he hath taken unto Himself He will be glorifyed in all those that come near Him Lev. 10.3 But How should we honour God I answer 1. We must set Him up as chief and highest in our Esteem Kings acount not themselves honoured if they be not set above other Men And hence God's People have used such Expressions concerning God as do single Him forth beyond the Comparison of all Creatures Thus Moses Who is like unto Thee amongst the Gods Who is like unto Thee Exod. 15.11 2 Sam. 7.22 glorious in Holyness fearful in Praises doing Wonders Thus David Thou art Great O Lord God for there is none like Thee neither is there any God besides Thee according to all that we have heard with our Ears Thus Solomon Lord God of Israel 1 King 8.22 there is no God like unto Thee in Heaven above or in the Earth beneath who keepest Covenant and Mercy with Thy Servants Thus Micah Who is a God like unto Thee Micah 7.18 which passest by the Transgressions of the Remnant of thine Heritage And thus should we rise up in our Thoughts and Apprehensions of God until we come to an Holy Extasie and Admiration of God 2. We must count it our Blessedness and highest Dignity to be a People in Covenant with God Are we Honourable Yet esteem this as our greatest Honour that God is our God Are we low and despised in the World Yet count this Honour enough that God hath lifted us up to be his People Christians if when we are counted as things of nought we can quiet our selves in this that God is our God if when we are persecuted imprisoned distressed we can say with Jacob I have enough because the Lord hath Mercy on me and hath taken me into Covenant with Him surely then we do bear Witness of God before Heaven and Earth that He is better to us than Corn or Wine or Oyl or whatsoever this World affords 3. We must lie under the Authority of every Word of God and we must conform our selves to the Examples of God that is we must labour to become Followers of God and imitate his Virtues It is a part of that Honour which Children owe to their Parents
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