life neither in thought word or deed that being endowed with the Power of Miracles he lovingly employed it in curing the lame and blind and deaf and dumb in casting out devils in healing the sick in restoring the dead to life that as he lived so he dyed for being unjustly condemned mocked stripped whipped crucified he took all patiently praying for his persecutors and leaving to them when he had no temporal thing to give them a legacy of love of life of mercy of pardon of Salvation When the Sermon is done and the Burial is finished let every Mourner go home and begin a new life in imitation of Jesus Christ O my soul that thou wouldst thus meditate and thus imitate that so thy meditation might be fruitful and thy imitation real I mean that thy life and death might be conformable to the life and death of Jesus Christ But of that hereafter SECT III. Of desiring Jesus in that Respect 3. LEt us desire after Jesus carrying on the work of our salvation in his death Jesus Christ to a fallen sinner is the chief object of desire but Jesus Christ as crucified is the chief piece of that object Humbled souls look after the remedy and they find chiefly in Christ crucified and hence are so many cryes after bathings in Christ's blood and hiding in Christ's righteousness active and passive Indeed nothing doth so cool and refresh a parched dry and thirsty soul as the blood of Jesus which made the poor woman cry out so earnestly I have an husband and Children and many other comforts but I would give them all and all the good that ever I shall see in this world or in the world to come to have my poor thirsty soul refreshed with that precious blood of the Lord Jesus Christ But what is there in Christ's blood or death that is so desirable I answer 1. There is in it the person of Christ he that is God-man man-God Heb. 1.3 The brightness of his father's Glory and the express Image of his Person it is he that dyed every drop of his blood was not only the blood of an innocent man but of one that was God as well as man God with his own blood purchased the Church Acts 20.28 now surely every thing of God is most desirable 2. There is in it a worth or price Christ considered under the notion of a sacrifice is of infinite worth now this sacrifice saith the Apostle he offered up Heb. 9.28 Heb. 9.28 He offered up not in Heaven as the Socinians would have it in presenting himself before God his Father but upon earth viz. in his Passion upon the Cross No wealth in heaven or earth besides this could redeem one soul and therefore the Apostle sets this against all corruptible things as silver and gold the things so much set by amongst the men of this world Ye were not redeemed with corruptible things as silver 1 Pet. 1.18 and gold but with the precious blood of Christ as of a Lamb without blemish and without spot 3. There is in it a merit and satisfaction the Scripture indeed doth not expresly use these words but it hath the sense and meaning of them As in that text Ephes 6.7 He hath made us accepted in the beloved to whom we have redemption through his blood I know there is a different notion in these words for merit doth properly respect the good that is to be procured but satisfaction the evil that is repelled but in Christ we stand not on these distinctions because in his merit was satisfaction and in his satisfaction was merit A great controversie is of late risen up Whether Christ's death be a satisfaction to Divine justice But the very words redeeming and buying do plainly demonstrate that a satisfaction was given to God by the death of Jesus Tit. 2 14. 1 Cor. 6.20 Rev. 5.9 He gave himself for us that he might redeem us ye are bought with a price and what price was that why his own blood Thou wast slain and hast redeemed us to God by thy blood i.e. by thy death and Passion Mat. 20.28 1 Tit. 2.6 This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ransome which Christ gave for his Elect The Son of man came to give his life a ransome for many or as the Apostle He gave himself a ransome for all the word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an adequate price or a counterprice as when one doth or undergoeth something in the room of another as when one yields himself a Captive for the redeeming of another out of Captivity or gives up his own life for the saving of another man's life so Christ gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome or counterprice submitting himself to the like punishment that his redeemed ones should have undergone The Socinians tell us that Christ's sufferings and death were not for satisfaction to God but in reference to us that we might believe the truth of his Doctrine confirmed and sealed as they say by his death and that we might yield obedience to God according to the pattern that he hath set before us and that so believing and obeying we might obtain the remission of Sins and eternal Life But the Scripture goes higher in that mutual compact and agreement betwixt God and Christ we find God the Father imposing and Christ submitting to this satisfaction Isa 53.6 1. The Father imposeth it by charging the sins of his Elect upon Jesus Christ The Lord hath laid on him the iniquity of us all not the sins themselves not the evill in them or fault of them but the guilt and penalty belonging to them this God laid upon his Son and charged it upon him he charged it as a Creditor chargeth the debt upon the Surety requiring satisfaction 2. Christ undertook it He was oppressed Ver. 7. and he was afflicted or as some translate It was exacted and he answered i.e. God the Father required satisfaction for sin and Jesus Christ was our Surety answered in our behalf Ver. 12. He bear the Sins of many he bear them as a porter that bears the burthen for another which himself is not able to stand under he bear them by undergoing the punishment which was due for them he bear them as our Surety submitting himself unto the penalty which we had deserved and by that means he made satisfaction to the justice of God Surely Christs death was not only for confirmation of his Doctrine but for satisfaction to God 4. There is in it not only a true but a copious and full satisfaction Christ's death and blood is superabundant to our sins The grace of our Lord was exceeding abundant 1. Tim. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was over-full redundant more than enough Many an humble soul is apt enough to complain Oh if I had not been so great a sinner if I had not committed such and such transgressions there might have been
respect 4. LET us hope in Jesus as carrying on the great work of our salvation for us in his second coming Hope is of good things to come hope is an act of the will extending it self towards that which it loves as future onely the future good as it is the object of hope is difficult to obtain and therein it differs from desire for desire looks at future good without any apprehension of difficulty but hope respects the future good as it is gotten with difficulty Lazy hopes that will not be in use of means though difficult are not true hopes we see many desirable things set before us of which we may say Oh that we had our part and portion of them but shall we go on and search and find out the truth whether we have any part or portion in them or whether we have any hopes of any such thing oh this is worthy our pains come then let us yet make a further progress let us not only desire that it may be thus and so but let us say on some sure and certain grounds we hope it is thus and so we hope Christ will come again John 14.3 and receive us to himself that where he is there we may be also Heb. 9.12 Indeed there is the Christians stay and comfort such an hope is a sure Anchor that will hold the ship in a storm onely because our souls lie upon it we had need to look to it that our hopes be true the worst can say They hope to be saved as well as the best but I fear the hopes of many will be lamentably frustrated Our Saviour brings in many pleading with confidence at the last day for life who shall be rejected with miserable disappointment Many shall say to me at that day Lord Lord c. and I will confess unto them I never knew them depart from me Now to clear this point that our hopes are of the right stamp and not counterfeit hopes I shall lay down some signs whereby we may know that Christ's coming is for us and for our good and for the grace that is to be given us at the revelation of Jesus Christ 1 Pet. 1.3 4. 1. If we are born again then will his glorious coming be to glorifie us Blessed be the God and Father of Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope to an inheritance incorruptible Whoever hath the true hope of Heaven John 3.3 he is one that is begotten again so our Saviour Except a man be born again he cannot see the Kingdom of God Many things may be done as Herod heard John the Baptist and did many things but except a man be born again those many things are in God's account as nothing When Peter had told Christ that he and his fellow-disciples had forsaken all Math. 19.28 and followed him Then Jesus said verily I say unto you that ye which have followed me in the regeneration when the Son of man shall sit in the Throne of his glory ye shall also sit upon twelve Thrones Judging the twelve Tribes of Israel q. d. Peter you have forsaken all and followed me but know that bare forsaking is not enough but you who have felt the Work of God regenerating your souls upon which ye have followed me ye shall sit upon twelve Thrones In those who are alive at the last day there will be a change and this change will be to them instead of death 1 Cor. 15.51 Behold I shew you a mystery we shall not all sleep but we shall all be changed Certainly in those who at the last day shall sit on Thrones with Christ there must be a change likewise in this life i.e. a new spirit and a new life must be put into them Oh what a change is this suppose a rational soul were put into a beast what a change would be in that Creature suppose an angelical nature were put upon us what a change would there be in us oh but what a change is this when a man is born again of water and of the spirit I must tell you that the highest degree of glory in Heaven is not so different from the lowest degree of grace here as the lowest degree of grace here is different from the highest excellency of nature here because the difference betwixt the highest degree of the glory of Heaven and the lowest degree of grace is only gradual but the difference that is betwixt the lowest degree of grace and the highest excellency of nature is a specifical difference Oh there 's a mighty work of God in preparing souls for glory by grace and this change must they have that must sit on Thrones Come then you that hope for glory try your selves by this is there a change in your hearts words and lives is there a mighty work of grace upon your spirits are you experienc'd in the great mystery of regeneration why here 's your evidence that your hopes are sound and that you shall sit upon Thrones to judge the world Heb. 9.28 2. If we long for his coming then will he come to satisfie our longings Blessed are they that hunger and thirst for they shall be satisfied how satisfied but in being saved Christ was offered to bear the sins of many and unto them that look for him shall he appear the second time without sin to salvation unto them that look for him or long for him shall he appear the second time unto salvation it is very observable how this looking for Christ is in Scripture a frequent description of a true believer in Christ Who are true sincere and sound Christians but such as live in a perpetual desire and hope of Christs blessed coming 2 Pet. 3.12 they are ever looking for and hasting unto the coming of the day of God Here are two signs in one verse looking for and hasting unto true believers are not only in a posture looking for the coming of Jesus Christ but also as it were going forth to meet Jesus Christ with burning Lamps Luther could say Mat. 6.10 That he was no true Christian neither could he truly recite the Lord's prayer that with all his heart desired not this day of the coming of Christ. It is true that whether we will or no that day will come but in the Lord's prayer Christ hath taught us to pray that God would accelerate and hasten the day of his glorious coming thy Kingdom come i.e. the Kingdom of glory at the Judgment as well as the Kingdom of grace in the Church It is true that the day of the Lord is a terrible day the Heavens and Earth and Sea and Air shall be all on a bone-fire and burn to nothing nevertheless we according to his promise look for new Heavens and a new Earth we that have laid hold upon God and laid hold on him by the right handle according to his promises we look for
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
our hearts are as it were Seas of corruptions yet we must daily cleanse our selves of them by little and little Christ could not have been a fit Saviour for us unless first he had been sanctified neither can we be fit Members unto him unless we be in some measure purged from our sins and sanctified by his Spirit To this purpose is that of the Apostle I beseech you Brethren by the Mercies of God that ye present your Bodyes a living Sacrifice Holy acceptable unto God Rom. 12.1 In the Old Testament they did after a corporal manner slay and kill Beasts presenting them and offering them unto the Lord but now we are in a spiritual manner to crucify and mortifie the flesh with the affections and lusts all our inordinate passions all our evil affections of anger love joy hatred are to be crucified and all that is ours must be given up to God there must be no love in us but of God and in reference to God no Joy in us but in God and in reference to God no fear in us but of God and in reference to God and thus of all other the like passions O that we would look to Jesus and be like unto Jesus in this thing if there be any Honour any Happiness any Excellency it is in this even in this we are not fit for any holy duty or any religious approach unto God without sanctification 1 Thes 4.5 this is the Will of God saith the Apostle even your Sanctification All the commands of God tend to this and for the comfort of us Christians we have under the Gospel promises of sanctification to be in a larger measure made out unto us Zech. 14.20 21. In that day there shall be upon the Bells of the Horses Holiness unto the Lord yea every pot in Jerusalem and Judah shall be Holiness unto the Lord every Vessel under Christ and the Gospel must have written upon it Holiness to the Lord thus our spiritual services figured by the Ancient Ceremonial services are set out by a larger measure of holiness than was in old time it is a sweet resemblance of Christ to be holy Acts 4.27 for so he is stiled the holy Child Jesus he was sanctified from the womb and sanctified in the womb for our imitation for their sakes I sanctifie my self saith Christ that they also might be sanctified John 17.19 3. Christ the son of man is by nature the son of God so we poor sons of men must by Grace become the sons of God even of the same God and Father of our Lord Jesus Christ Gal. 4.4 5 7. for this very end God sent his own Son made of a woman 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 This intimates that what relation Christ hath unto the Father by nature we should have the same by Grace by nature he is the only begotten Son of the Father and as many as received him saith John John 1.14 V. 12. to them he gave power to become the Sons of God even to them that believe on his Name It is true Christ reserves to himself the preheminence Rom. 8.29 he is in a peculiar manner the first born among many Brethren yet in him and for him all the rest of the brethren are accounted as first borns Exod. 4.22 23. So God bids Moses say unto Pharoah Israel is my son even my first born And I say unto thee let my Son go that he may serve me and if thou refuse to let him go behold I will slay thy Son even thy first-born And the whole Church of God consisting of Jew and Gentile is in the same sort described by the Apostle to be the General Assembly and Church of the first-born enrolled in Heaven Heb. 12.23 Rom. 8.17 by the same reason that we are sons we are first-borns if we are Children then are we heirs heirs of God and joynt-heirs with Christ O who would not endeavour after this priviledg who would not conform to Christ in this respect 4. Christ the Son of God was yet the Son of Man there was yet in him a duplicity of Natures really distinguished and in this respect the greatest Majesty and the greatest humility that ever was are found in Christ so we though sons of God must remember our selves to be but sons of men our priviledges are not so high but our poor conditions frailties infirmities sins may make us low who was higher than the Son of God and who was lower than the son of man as he is God he is in the bosom of his Father as he is man he is in the Womb of his Mother as he is God his Throne is in Heaven and he fills all things by his emmensity as he is man he is circumscribed in a cradle I mean a Manger a most uneasy Cradle sure as he is God he is cloathed in a robe of Glory as he is man he is wrapped in a few course swadling bands as he is God he is encircled with millions of bright Angels as he man he is in company of Joseph and Mary and the Beasts as he is God he is the eternal Word of the Father all-sufficient and without need as he is man he submits himself to a condition imperfect inglorious indigent and necessitous well let this mind be in you which was also in Christ Jesus Phil. 2.5 6 7 8. who being in the form of God thought it not robbery to be equal with God but he made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of men and being founded in fashion as a man he humble himself he that thought it no robbery to be equal with God humbled himself to become man we should have found it no robbery to be equal with Devils and are we too proud to learn of God what an intolerable disproportion is this to behold an humble God and a proud man who can endure to see a Prince on foot and his Vassal mounted shall the Son of God be thus humble for us and shall not we be humble for our selves I say for our selves that deserve to be cast down amongst the lowest Worms the damnedst Creatures What are we in our best condition here on earth had we the best natures purest conversations happiest indowments that accompany the Saints pride overthrows all it thrust proud Nebuchadnezzer out of Babel proud Haman out of the Court proud Saul out of his Kingdom proud Lucifer out of Heaven poor man how ill it becomes thee to be proud when God himself is become thus humble O learn of me saith Christ for I am meek and humble and lowly in spirit Math. 11.29 and you shall find rest unto your souls 5. The two natures of Christ though really distinguished yet were they inseparably joyned and made not
is taken for the Preaching of the Gospel or for the preaching of the Kingdom of Grace and Mercy of God in Christ unto men q. d. O Sirs look about you there 's now a discovery made of the Glory and Grace of God in another way than ever formerly and therefore prepare for it Repent 5. Sometimes it is taken for the Gosspel of Christ as it is Published and Preached unto all Nations Observe I do not only say for the Gospel as it is Preached but as it is Preached to the Gentiles or among all Nations and this shews how proper and pregnant an Argument this was to inforce the Doctrine and Practice of Repentance upon the Jews because the calling of the Gentiles was near at hand which would prove their rejection and casting off if they did not repent Oh how seasonable is this Sermon to us Christians hath not the Kingdom of Heaven approacht unto us Take the Kingdom of Heaven for the Kingdom of Glory are we not near to the door of Glory to the Confines of Eternity What is our Life but a Vapour that appeareth for a little time and after it vanisheth away We know not but ere the Sun have run one Round our souls may be in that World of souls and so either in Heaven or Hell Or take the Kingdom of Heaven for the Church of Christ and what expectations have we now of the flourishing state of Christ's Church here upon Earth Then shall the Children of Israel and Judah be gathered together for great shall be the day of Jezreel Hos 1.11 A time is at hand that Israel and Judah shall be called together that the fulness of the Gentiles shall come in and what is this but the great day of Jezreel Oh then what manner of Persons ought we to be How Spiritual How Heavenly-minded Arise arise shake off thy dust for thy Light is coming and the glory of the Lord is rising upon thee Or take the Kingdom of Heaven for the Preaching of the Gospel of Grace Mercy and Goodness of God in Christ what Preachings are now in comparison of what have been formerly How doth the Lord set forth his free Love and free Grace in the Churches of Christ No question but many former ages have enjoyed their discoveries in some sweet measure and yet after-ages wonder that they have known no more and how much of the Kingdom of Heaven do Saints find in this Age as if there were a new manifestation of God unto the World And yet I must tell you that the Ages to come shall know more of this Kingdom there shall be further and further openings of this great Mystery of Grace unto the Sons of Men. Mark the Apostle That in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ Eph. 2.7 Eph. 2.7 How is this Had not God revealed grace enough in the former ages Or had not God revealed Grace enough in that present Age Did he not then call in the Gentiles were not many thousands converted at one only Sermon What a deal of that Grace had Paul himself received He tells us that the Grace of our Lord Jesus Christ was exceeding abundant to him-wards 1 Tim. 1.14 and is there yet more Grace to be revealed O yes herein lies the Mystery of Grace that he hath reserved exceeding riches of Grace for the Ages to come Grace that never saw Light before and I believe there is yet a fuller Magazine of the Riches of his Grace for latter Ages even for the Ages to come to be discovered that ever was yet Oh then repent repent Why For the Kingdom of Heaven is at hand The very openings of Gods Love and Grace unto Souls is a Way and Motive to draw our Souls unto God Or take the Kingdom of Heaven for the preaching of the Gospel to all Nations Jews and Gentiles what fears and jealousies may this breed in us as well as the Jews O boast not against the Branches it may be thou wilt say The Branches were broken off that I might be graffed in well because of unbelief they were broken off and thou standest by Faith be not high-minded but fear For if God spared not the natural Branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which felt severity but towards thee goodness if thou continue in his goodness otherwise thou shalt be cut off But I will not dwell on this my design is to consider of Jesus and of the transactions of Jesus in reference to our souls health now John's Sermons were only a preparative to the manifestation of Jesus he was only the Forerunner of Christ and not Christ himself as himself witnesseth SECT III. Of the Baptisme of Jesus 2. FOr the Baptism of Christ He that formerly was circumcised would now be baptized he was circumcised to sanctifie his Church that was and he was baptized to sanctifie his Church that should be we find him in both Testaments opening a way into Heaven This was the first appearing of Christ in reference to his Ministerial Office he that lay hid in the counsel of God from all eternity and he that lay hid in the womb of his Mother for the space of forty weeks and he that lay hid in Nazareth for the space of thirty years now at last he begins to shew himself to the World and He comes from Galilee to Jordan Mat. 3.13 to John to be baptized of him The day was but a little broke in John the Baptist but Christ the Son of Righteousness soon entred upon our Hemisphere indeed now was the full time come that Jesus took his leave of his Mother and his Trade to begin his Fathers work in order to the Redemption of the World For the clearer understanding of Christs Baptism we shall examine these Particulars 1. What Reason had Christ to be Baptised 2. How was it that John knew him to be Christ 3. Wherein was the glory of Christs Baptism 4. What was the Prayer of Christ at or after his Baptism 5. Why was it that the Holy Ghost descended on Jesus 6. Upon what account was it that the Holy Ghost should reveal himself at this time and why in the form of a Dove rather than some other form 1. What reason had Christ to be Baptized we find John himself wondering at this I have need to be Baptized of thee Mat. 3.15 and comest thou to me Many Reasons are given for Christs Baptism As 1. That by this symbole he might enter himself into the Society of Christians just like a King to endear himself to any City of his Subjects he condescends to be made a free-man of that City 2. That he might bear witness to the Preaching and Baptism of John and might reciprocally receive a Testimony from John 3. That by his own Baptism he might sanctifie the water of Baptism to his own Church 4.
6.1 2. Isaiah describe thus I saw also the Lord sitting upon a Throne high and lifted up and his train filled the Temple about it stood the Seraphims They were God's Train and they filled the Temple And hence David addresses to God were said to be in the presence of Angels Before the Gods will I sing praises to thee I will worship towards thy Holy Temple Psal 128.1 2. The Septuagint translates it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Angels I know in the time of the Gospel we do not so fix God's presence to our Temples or places of publick assembling for the worship of his Name but to our Church-assemblies in such places why may we not Were the Rudiments of the Law worthy of an attendance of Angels and are the Churches of the Gospel destitute of so glorious a Retinue Did the blessed Spirits wait upon the Types and do they decline the Office at the ministration of the substance Is the Nature of Man made worse since the Incarnation of the Son of God Or have the Angels purchased an exemption from their Ministry since Christ became our Brother in the flesh We have little reason to think so the Apostle treating of a comely and decent demeanor to be observed in Church-assemblies and in particular of women's being covered or veiled there he enforces it from this presence of Angels 1 Cor. 11.10 Chrys hom 16. in 1 Cor. hom 15. in Heb. For this cause ought the Woman to have a covering on her head because of the Angels namely which are there present Upon this ground Chrysostome reproves the irreverent behaviour of his Auditory The Church saith he is not a Shop of Manufactures or Merchandize but the place of Angels and of Archangels the Court of God and the Image and Representment of Heaven it self I know thou seest them not but hear and know that Angels are every where and especially in the House of God where they attend upon their King and where all is filled with incorporeal powers By this time I hope we know what is the meaning of Christ's presence in Church-assemblies to wit the presence of his Spirit and the presence of his Angels Vse And if it be so would not a perswasion of this presence of Christ in our Church-Assemblies be a special means or motive to bring all into order Sometimes I wonder at the irreverent carriage of some Hearers Laughing Talking Prating Sleeping in our congregations what is this a demeanour beseeming the presence of Angels and the Spirit of Christ wouldst thou carry thy self thus in the presence of a Prince or of some earthly Majesty Chris ibid. If thou goest but into a Kings Palace as Chrysostome speaks thou composest thy self to a comliness in thy habit look gate and all thy guise and dost thou laugh I may add dost thou any way carry thy self undecently in God's Presence some there are that in the very midst of Ordinances the Devil usually rocks them asleep but Oh! dost thou not fear that thy damnation sleeps not how justly might Christ come against thee in his wrath and whip thee out of the Temple into Hell surely we should do well to behave our selves in such a presence with the thoughts and apprehensions of Heaven about us our business here is an errand of Religion and God himself is the object of our worship how then should our actions bear at least some few degrees of a proportionable address to God and Christ and the Spirit of Christ what is Christ's Presence in his Spirit and his Angels here Oh let us walk with God as Enoch did Gen. 5.22 let us do all we do as in the Presence of Christ and his Holy Angels And now was the first passeover after Christ's Baptism as it is writtten John 2.23 and the Jews Passeover was at hand and Jesus went up to Jerusalem This was the first year of Christs Ministry whereof the one half was carried on by his Prodromus or fore-runner John the Baptist and the other half betwixt his Baptism and this first Passeover was carried on by himself And now hath Christ three years to his death according to the method propounded I shall come on to the second year and to his actings therein in reference to our Souls Salvation CHAP. II. SECT I. Of the second Year of Christ's Ministry and of his Acts in general for that Year NOW was it that the Office of the Baptist was expired and Christ beginning his Prophetical Office he appears like the Sun in succession of the Morning-Star he takes at John and preacheth the Sum of the Gospel Faith and Repentance Repent ye and believe the Gospel Mark 1.15 Now what this Gospel was the sum and series of all his following Sermons expressed and declared it is fully contained in the new Covenant of which we have spoken for what is the Gospel but a Covenant of Grace wherein all the imperfections of our works are made up by the perfection and Grace of Jesus Christ the Gospel is not a Covenant of works i.e. it is not an agreement upon the stock of innocence requiring strict and exact obedience without any allowance of Repentance no no be Holy saith the Gospel and where that fails Repent and believe By this time the work in his hand was grown high and pregnant and Jesus saw it Convenient to chuse more Disciples with this Family he goes up and down the whole Galilee Preaching the Gospel of the Kingdom healing all manner of Diseases curing Demoniacks cleansing Leapers giving strength to Paraliticks and to lame People It is not my purpose to enlarge on all the Sermons Miracles Conferences or Colloquies of Christ with men I am not for large Volumes and I suppose with John that if all the Acts of Christ should be written with Commentaries on them that even the world it self could not contain the Books that should be written John 2.25 In this year therefore I shall contract and limit my self to the Consideration of Christ in these two particulars As first to his Preaching 2. To his Miracles both these relate to the use and exercise of his Prophetical Office SECT II. Of Christ's Sermons this Year 1. HIs Preaching this year was frequent and amongst others his Sermons now it was that he delivered the first Sermon Repent for the Kingdom of Heaven is at hand 2. Now was it that he delivered that spiritual and mystical Sermon of Regeneration at which Nichodemus wonders John 3.4 how can a man be born when he is old Can he enter the second time into his Mothers womb and be born But Jesus takes off the wonder in telling him this was not a work of flesh and blood but of the Spirit of God for the Spirit bloweth where it listeth and is as the wind certain and notorious in the effects but secret in the Principle and manner of production Then Christ proceeds in his Sermon telling him yet of higher things as of
ruddy Cant. 5.10 the chiefest of ten thousands As in the fairest beauty there is a mixture of these two colours white and ruddy so in Christ there is a gracious mixture and compound of all the graces of the Spirit there is in him a sweet temper of gentleness purity righteousness meekness humility and what not In him are hid all the treasures of Wisdom and Knowledge Col. 2.3 and I may add of all other gifts and graces not a grace but it was in Christ and that in an higher way than in any Saint in the World and therefore he is called fairer than all the children of men Observe There was more habitual grace in Christ than ever was or is or shall be in all the Elect whether Angels or Men. He received the Spirit out of measure there was in him as much as possibly could be in a creature and more than in all other creatures whatsoever As the Sun is the Prince of Stars as the Husband is the head of the Wife as a Lion is the King of the Beasts so is this Sun of Righteousness this Head of the Church this Lion of the Tribe of Judah the chiefest of ten thousands if we look at any thing in Heaven or Earth that we observe as eminently fair by that is the Lord Jesus in respect of his inward beauty set forth in Scriptures he is the Sun of Righteousness the bright Morning-Star the Light of the World the Tree of Life the Lilly and the Rose fairer than all the Flowers of the Field than all the precious Stones of the Earth than all the Lights in the Firmament than all the Saints and Angels in Heaven You will say What 's all this to us Certainly much every way the Apostle tells you That the Law of the Spirit of Life which is in Jesus Christ Rom. 8.2 hath freed me from the Law of sin of Death let us enquire into these words the law of the Spirit of life the Spirit of life is here put for life as else where After three dayes an half Rev. 11.11 the Spirit of life coming from God shall enter into them Now life is that whereby a thing acteth and moveth it self and it is the cause and beginning of action and motion and this Spirit of life or life it self being here applied to Christ it is that in Christ which is the beginning and cause of all his holy actions and what was that but his Original holiness or the holiness of his humane Nature But why is the holiness of Christs nature called the Spirit of life I answer 1. Because it was infused into his manhood by the Spirit of God The holy Ghost shall come upon thee therefore also that holy thing which shall be born of thee Luke 1.35 shall be called the Son of God 2. Because it is a most exact and absolute and perfect holiness the Scripture-phrase setting out things in perfection or fulness usually adds the word Spirit unto them as the spirit of pride the Spirit of truth and the Spirit of error so then the meaning of the Spirit of life is all one with the most absolute and most perfect purity and holiness of the nature of Christ It is briefly as if the Apostle had said the law of the Spirit of life or the power of the most absolute and perfect holiness of the nature of Christ hath freed me from the law of sin and death hath acquitted me from the power of my sinful nature and from the power of death due to me in respect of my sinful and corrupt nature We might draw from hence this conclusion that The benefit of Christ's habitual righteousness infused at his first conception is imputed to believers to their justification As the obedience of his life and the merit of his death so the Holyness infused at his very conception hath its influence into our justification it is by the obedience of his life that we are accounted actually holy and by the purity of his conception or habitual grace that we are accounted personally holy But I must not stay here Thus much of the Holiness of Christ's Nature SECT IV. Of the Holiness of Christ's Life Rom. 5.19 2. FOr the holiness of Christs life the Apostle tells us that by the obedience of one many shall be made righteous here 's the obedience of Christ and its influence on us 1. The obedience of Christ is that whereby he continued in all things written in the book of the Law to do them Matth. 5.17 John 8.29 Acts 3.14 Observe Christ's life was a visible commentary on Gods Law For proof Think not that I am come to destroy the Law or the Prophets saith Christ but to fulfil them And the Father hath not left me alone saith Christ for I do alwayes those things that please him Hence Christ in Scripture is called Holy and Just and the Holy One Acts 2.27 The most Holy Dan. 9.24 by his actual holiness Christ fulfilled in act every branch of the Law of God he walked in all the Commandments of God he performed perfectly both in thought word and deed whatsoever the Law of the Lord required I do not cannot limit this obedience of Christ to this last year of his Ministry for his whole life was a perpetual course of obedience he was obedient unto death Phil. 2.8 saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even until his death and yet because we read most of his holy actings this year and that this was the year wherein both his active and passive obedience did most eminently shine and break forth the year wherein he drew up all the dispersions of his precepts and cast them into actions as into sums total therefore now I handle it and I shall make it out by the passages following only in this one year As 1. Now he discovered his charity in feeding the hungry as at once five thousand men with five Loaves and two Fishes John 6.9 10 11. John 6.9 10 11. and at another time four thousand men with seven Loaves and a few small Fishes Matth. 15.32 Matth. 15.32 2. Now he discovered his self-denial and contempt of the World in flying the offers of a Kingdom when the people were convinc'd that he was the Messiah from that miracle of feeding five thousand men with five Loaves presently they would needs make him a King but he that left his Fathers Kingdom for us he fled from the offers of a Crown and Kingdom from them John 6.15 as from an enemy When Jesus perceived that they would come and take him by force to make him a King he departed again into a Mountain himself alone 3. Now he discovered his mercy in healing the Womans Daughter that had an unclean spirit Mar. 7.26 27. the Woman was a Greek a Syrophenician by Nation and in that respect Christ called her a Dog and yet Christ gave her the desire of her soul O the
the injury we have done unto God as our Judge and the other is a performance of a service which we owe unto God as our Maker O then how large and full and comprehensive is this life of Christ 2. Consider the excellency the glory of this Object Christ's life is glorious and hence it is that the righteousness of Christ is the most glorious garment that ever the Saints of God did wear It is Marlorat's saying Marlorat Rev. 12.1 that the Church which puts on Christ and his righteousness is more illustrious than the Ayr is by the Sun John thus sets her out in his Vision And there appeared a great wonder in heaven a woman cloathed with the Sun and the Moon under her feet I take this to be a lofty Poetical description of Christ's imputed righteousness imagine a garment were cut out of the Sun and put upon us how glorious should we be O but the righteousness of Christ is much more glorious No wonder if the Church cloathed with the Sun tread the Moon under her feet i.e. if she trample on all sublunary things which are uncertain and changeable as the Moon I count all things but dung saith Paul that I may win Christ Phil. 3.8 9. and be found in him not having my own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith When Paul compares Christ's righteousness with the glory of the world then is the world but dung O the glory O the excellency of the righteousness of Christ 3. Consider the suitableness of this object Christ's life and the virtue of it is most suitable to our condition Thus I might apply Christ to every condition if thou art sick he is a Physitian if thou fearest death he is the way the truth and the life if thou art hungry he is the bread of Life if thou art thirsty he is the water of Life But not to insist on these words It is the daily complaint of the best of Saints O my sins I had thought these sins had been wholly subdued but now I feel they return upon me again now I feel the springs in the bottom fill up my soul again Oh I am weary of my self and weary of my life Oh what will become of me In this case now Christ's life is most sutable his righteousness is a continual righteousness it is not a Cistern Zech. 13.1 but Fountain open for thee to wash in as sin abounds so grace in this gift of righteousness abounds much more Christ's life in this respect is compared to changes of Garments Thou criest O what shall become of me Oh I feel new sins and old sins committed afresh why but these changes of garments will hide all thy sins Zech. 3.4 if thou art but cloathed with the robes of Christ's righteousness there shall never enter into the Lords heart one hard thought towards thee of casting thee off or of taking revenge upon any new occasion or fall into sin Why here is the blessedness of all those that believe Oh then believe Say not would Christ be incarnate for me would he lead such a life on earth for my soul Why yes for thy soul never speak of thy sins as if they should be any hinderance of thy Faith If the wicked that apply this righteousness presumptiously can say Let us sin that grace may abound and so they make no other use of Grace but to run in debt and to sin with a licence how much rather mayest thou say on good ground Oh let me believe Oh let me own my portion in this righteousness of Christ that as my sins have abounded so my love may abound that as my sins have been exceeding great so the Lord may be exceeding sweet that as my sins continue and encrease so my thankfulness to Christ and glory in God and triumph over sin death and the grave may also encrease Why thus be encouraged to believe thy part in the Lord Jesus Christ SECT VI. Of Loving Jesus in that respect 6. LEt us love Jesus as carrying on the great work of our salvation for us during his Life Now what is Love but a motion of the Appetite by which the Soul unites it self to what seems fair unto it And if so O what a lovely Object is the Life of Christ who can read over his Life who can think over his worthiness both in his person relations actions and several administrations and not love him with a singular love That which set the Daughters of Jerusalem in a posture of seeking after Christ was that Description of Christ which the Spouse made of him My Beloved is white and ruddy Cant. 5.10 11.12 13 14 15. the chiefest of ten thousands his head is as the most fine Gold his Locks are bushy and black as a Raven his eyes are as the eyes of Dovâ—s by the Rivers of water washed with milk and finely set his cheeks are as a bed of Spices and sweet flowers his lips like Lillies dropping sweet smelling myrrhe c. By these are intimated unto us the government of Christ the unsearchable counsels of Christ the pure nature of Christ without any impurity or uncleanness the gracious promises of Christ the soul saving instructions of Christ the holy actions and just administrations of Christ the tender affections and amiable smilings of Christ the gracious inward and wonderful workings of Christ so that he is altogether lovely or he is composed of loves from top to toe there is nothing in Christ but 't is most fair and beautiful lovely and desirable Now as this Description enflamed the Daughters of Jerusalem so to act our loves towards the Lord Jesus Christ take we a copy of the Record of the Spirit in Scriptures see what they say of Christ John 5.39 this was his own advice Search the Scriptures for they are they which testifie of me O my soul much hath been said to perswade thee to Faith and if now thou believest thy part in those several actings of Christ why let thy Faith take thee by the hand and lead thee from one step to another from his Baptism to his Temptations from his Temptations to his Manifestations and so on Is not here fewel enough for Love to feed upon Canst thou read the history of Love for such is the history of Christ's Life and not be all on a flame Come read again there is nothing in Christ but 't is lovely winning and drawing as 1. When he saw thee full of filth he goes down into the waters of Baptism that he might prepare a way for the cleansing of thy defiled and polluted soul 2. When he saw the Devil ready to swallow thee up or by his baits to draw and drag thy soul down to hell he himself enters into the List with the Devil and he overcomes him that thou mightest overcome and triumph with Christ in his Glory 3. When he
man have a quarrel against any even as Christ forgave you so also do ye 1 Pet. 1.15 16. And as he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy Against this some object how can we be holy as Christ is holy first the thing is impossible and secondly if we could there would be no neeâ— of Christ But I answer to the first the thing if rightly understood is not impossible we are commanded to be holy as Christ is holy not in respect of equality as if our holiness must be of the same compass with the holiness of Christ but in respect of quality our holiness must be of the same stamp and truth as the holiness of Christ as when the Apostle saith That we must love our neighbor as our self the meaning is Rom. 13.9 not that our love to our neighbor should be Mathematically equal to the love of our self for the Law doth allow of degrees in love accordingly to the degrees of relation in the thing beloved Rom. 12.9 Do good unto all men specially to those of the houshold of faith love to a friend may safely be greater than love to a stranger or love to a wife or child may safely be greater than to a friend yet in all our love to others it must be of the self same nature as true as real as cordial as sincere as solid as that to our selves We must love our neighbor as our selves i.e. unfeignedly and without dissimulation Again I answer to the second Christ is needful notwithstanding our utmost holiness in two respects 1. Because we cannot come to full and perfect holiness and so his grace is requisite to pardon and cover our failings 2. Because that which we do attain unto it is not of or from our selves and so his spirit is requisite to strengthen us unto his service We must be holy as Christ is holy yet still we must look at the holiness of Christ as the sun and root and fountain and that our holiness is but as a beam of that sun but as a branch of that root but as a stream of that fountain For the third how we must conform to this life I answer 1. Let us frame to our selves some Idea of Christ let us set before us the life of Christ in the whole and all the parts of it as we find it recorded in God's Book It would be a large picture if I should draw it to the full but for a taste I shall give it in few lines Now then setting aside the consideration of Christ as God or as Mediator or as Head of his Church 1. I look at the mind of Christ at his judgment will affections such as love joy delight and the rest and especially at the compassions of Jesus Christ O the dear affections and compassions which Christ had towards the sons of men this was his errand from Heaven and while he was upon the earth he was ever acting it I mean his pitifulness Luke 4.18 Psal 147.3 I mean his affections and compassion in healing broken hearts so the Psalmist He healeth the broken in heart and bindeth up their wounds it is spoken after the manner of a Chirurgion he had a tender heart towards all broken hearts he endeavoured to put all broken bones into their native place again nor speak I thus only of him in respect of his office but as he was man he had in him such a mind that he could not but compassionate all in misery O what bowels what stirrings and boylings and wrestlings of a pained heart touched with sorrow was ever upon occasion in Jesus Christ Matth. 14.1 Mark 6.34 peruse these texts and Jesus went forth and saw a great multitude and he was moved with compassion towards them and he healed their sick And Jesus when he came out saw much people and was moved with compassion towards them because they were as sheep not having a shepherd Mark 1.40 41. And there came a leper to him and kneeling down to him and saying to him if thou wilt thou canst make me clean and Jesus moved with compassion put forth his hand and touched him saying I will be thou clean Then Jesus called his disciples unto him Mat. 15.32 and said I have compassion on the multitude And for the two blind men that cried out Have mercy on us O Lord thou son of David Matth. 20.34 Luke 15.20 it is said that Jesus stood still and he had compassion on them and touched their eyes And the poor prodigal returning When he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him How sweet is this last Instance that our sense of sinful weakness should be sorrow and pain to the bowels and heart of Jesus Christ you that are Parents of young Children let me put the case if some of you standing in the relation of a Father should see his Child sweat and wrestle under an over-load till his back were almost broken and that you should hear him cry Oh I am gone I faint I sinck I dye would not your bowels be moved to pity and would not your hands be stretched out to help or if some of you standing in the relation of a Mother should see your sucking Child fallen into a pit and wrestling with the water and crying for help would you not stir nor be moved in heart nor run to deliver the Child from being drowned Surely you would and yet all this pity and compassion of yours is but as a shadow of the compassions and dear affections that were and that are in the heart of Jesus Christ O he had a mind devoid of sin and therefore it could not but be full of pity mercy and tender bowels of compassion 2. I look at the grace in Christ O he was full of grace yea full of all the graces of the Spirit Cant. 1.13 14. A bundle of Mirrh is my well-beloved to me My Beloved is unto me as a cluster of camphire in the vineyards of Engedi a bundle of Myrrh and a cluster of camphire denote all the graces of the Spirit as many flowers are bound together in a nosegay so the variety of the graces of the Spirit concenter'd in the heart of Jesus Christ ex gr Matth. 21.5 1. In him was meekness He cometh unto thee meek he had a sweet command and moderation of his anger Num. 12.3 he was meek as Moses nay though Moses was very meek and very meek above all the men that were upon the face of the earth yet Christ's meekness exceeded Mose's as the body doth exceed the shadow 2. In him was humility he saved not the world by his power but by his humility in his incarnation Christ would be humble and therefore he was born of a poor Virgin in a common Inn in his
Christs absence we may Weep with them that weep so upon his return we may spring out in joy and rejoyce with them that rejoyce So much of the first Apparition SECT VI. Of Christ's Apparition to his ten Disciples ON this day some reckon five apparitions but of them five as we have seen the first so I shall now only take notice of the last Then the same day at evening being the first day of the week when the doors were shut Joh. 20.19 20. where the Disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you and when he had so said he shewed unto them his hands and his feet In these words we have the apparition of Christ with all its circumstances As 1. When he appeared 2. Where he appeared 3. To whom he appeared 4. How he appeared So necessary was it to confirm this point that not a needfull circumstance must be wanting And first is layd down the time then the same day at evening being the first day of the week How exact is the Evangelist in this circumstance of time it was the same day the same day at evening and yet lest the day might be mistaken it was the same day at evening being the first day of the week 1. It was the same day i.e. the very day of rising he could not endure to keep them in long suspence the Sun must not down before the Sun of Righteousness would appear The same day that he appeared to Peter to the two Disciples going to Emmaus to the woman coming to the sepulchre and to Mary Magdalen as we have heard the very same day he appears to the ten Oh what a blessed day was this it was the day of his resurrection and the day of these several apparitions 2. It was the same day at evening Both at morn noon and evening Christ shewed himself alive by many infallible proofs Early in the morning he appeared to Mary and presently after to the three Maries who touched his feet and worshiped him About noon he appeared to Simon Peter in the afternoon he travelled with two of his Disciples almost eight miles to the Castle of Emmaus and in the evening of the same day he returned invisible from Emmans to Jerusalem At all times of the day Christ is prepared and preparing grace for his people 3. It was the same day at evening being the first day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in one of the Sabbaths but the Greek words are an Hebraism and the Hebrews use often by one to signifie the first as in Gen. 1.5 the evening and the morning were one day i.e. the first day And whereas the Greeks found one of the Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood either properly for Sabbaths or else figuratively signifying the whole week and this acception was usually with the Jews so the Evangelist brings in the Pharisee speaking Luke 18.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the Sabbath i.e. in the week for it is impossible to fast twice in one day and hence the translatour renders it thus primo die hâ—bdomadis on the first day of the week In which is a discovery of his mercy Christ took no long day to shew himself to his Apostles nay he took no day at all but the very first day When Joseph shewed himself unto his brethren he would not do it at first and yet he dealt kindly and very kindly with them O but Christ's kindness is far above Joseph's for on the first day of the week the very same day that he arose from the dead he appears unto them Thus for the time 2. For the place it is laid down in this passage where the Disciples were assembled Now if we would know where that was the Evangelist Luke speaks expresly it was in Jerusalem Luke 24.33 but in what house of Jerusalem it is unknown only some conjecture that it was in the house of some Disciple wherein was an upper room This upper room according to the manner of their buildings at that time was the most large and capacious of any other Mede Churches and the most retired and free from disturbance and next to heaven as having no room above it Mede tells us expresly this was the same room wherein Christ celebrated the passover and instituted the Lords supper and whereon the day of his resurrection he came and stood in the midst of his Disciples the doors being shut and where eight dayes after the Disciples being within he appeared again to satisfie the incredulity of Thomas Joh. 20.26 Act. 1.12 13. and where the Apostles met after Christ was ascended Then returned they unto Jerusalem from the Mount called Olivet and when they were come in they went up into an upper room where abode both Peter and James and John and the rest If this be true it should seem that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this upper room first consecrated by Christ at his institution and celebration of the Lords supper Nicephor l. 8. Et. hist cap 30 Psal 87.2 Jeron in Epitaphio Paulae Epist 27. was thenceforth devoted to be a place of prayer and holy assemblies and for certain the place of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was afterwards inclosed with a goodly Church known by the name of the Church of Syon to which Jerome made bold to apply that of the Psalm The Lord loveth the gates of Syon more than all the dwellings of Jacob. Now of this upper room the doors are said to be shut and the reason by way of adjunct is for fear of the Jews they were shut up as men invironed and beleaguered with enemies and here a question is raised whether Christ could enter the doors being shut the text is plain that he came in suddenly and because of his sudden presence the doors being shut they were terrifyed Luke 24.37 Aug. Serm. 59. and afrighted and supposed that they had seen a spirit The ancients speaking of it tell us that he entered while the doors were shut and yet he was no phantasme but he had a true body consisting of flesh and bones Now Aug. in Serm. Pasch Just quest 17. Qui intravit per ostia clausa non erat phantasma c. Cryst how such a body consisting of crass parts should enter into the room and no place at all open is a great question but 't is generally answered that it was by miracle As by miracle he walked on the sea Mat. 10.25 and as by miracle he vanished out of their sight Luke 24.31 so by miracle he came in the doors being shut I know it is against the nature of a body that one should pass through another both bodies remaining entire and it is an axiome in Phylosophy that penetration of bodyes is meerly impossible yet for my part I shall not dispute the power of the Allmighty this answer is
Christ was not David's Lord meerly as man but as God And 2. He sits at God's right hand as man too hereby his Humanity was exalted and a Power is give to Christ as man He hath given hiw power to execute judgment John 5.27 in as much as he is the Son of man In the administration of his Kingdom the man-hood of Christ doth concur as an Instrument working with his God-head Hence this Session at God's right hand is truly and properly attributed to Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only to the one nature of Christ whether Divine or Humane Or it is attributed to Christ as Mediator in which respect he is called an high Priest Heb. 8.1 We have such an high Priest who is set on the right hand of the Throne of the Majesty in the heavens And in which respect he is called a Prince Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour Now Christ is not a Priest and a Prince meerly according to one Nature whether Divine or Humane I deny not but Christ had a natural Kingdom with his Father as God before the foundation of the world but this Kingdom as God-man Christ had not before his Asension into heaven So then Christ sitteth at the right hand of God by a mediatory action which he executeth according to both natures the word working what pertaineth to the word and the flesh what appertaineth to the flesh Christ is Mediator as God and man and glory hath redounded unto him as God and man and living in this glory he ruleth and governeth his Church as God and man he ascended indeed into heaven in his humanity only but he sitteth at the right hand of God as Mediator in respect of both natures The Lutherans attribute this Session at God's right hand only to the humane nature of Christ they say this Session is nothing else but the elevating of his humane nature to the full and free use of some of the divine properties as of omnipotency omniscience omnipresence the ground of this error is that they suppose upon the union of the two Natures in Christ a real communication of the divine properties to follow so that the humane nature is made truly omnipotent omniscient omnipresent not by any confusion of properties nor yet by any bare communion and concourse of it to the same effect each nature working that which belongeth to it with commuion of the other for this we grant but by a real donation by which the divine properties so become the properties of the humane nature that the humane nature may work with them no less than the Divine nature it self for the perfecting of it self Against this opinion we have these Reasons 1. The union cannot cause the humane nature to partake more in the properties of the Divine than it causeth the Divine to partake in the properties of the humane 2. If a true and real communication did follow of the Divine Attributes it must needs be of all the Attributes as of eternity and infiniteness seeing these are the Divine Essence which can no way be divided 3. Infinite perfections cannot perfect finate natures no more than reasonable perfections can make perfect unreasonable creatures 4. To what end should created gifts serve which Christ hath received above measure if now more noble properties should enter and be conferred on Jesus Christ other reasons are given in but I willingly decline all controversal points SECT VI. Of the Reasons why Christ doth sit on God's right hand 4. WHy doth Christ sit at the right hand of God his Father in glory I answer 1. On Christ's part that He might receive power and dominion over all the creatures Math. 28.18 All power is given unto me in heaven and in earth he speaks of it as done because it was immediatly to be performed Christ at his Session received a power imperial over every Creature that he hath Power over the Angels is plain both by the reverence they do him and by their obedience towards him at the name of Jesus every knee must bow good Angels and evil Angels must yield signs of subjection to Jesus Christ if the Saints shall judge the Angels how much more shall Christ Oh what Power hath Christ himself this way and as for the excellencies on earth they all receive their power from Christ and are at his dispose it is Jesus Christ that is Crowned with Glory and Honour and all things are put under his feet Heb. 27.8 And hence it is that when the Apostle speaks of Christs session at the right hand of God he tells us he is far above all Principalities and Powers on earth Eph. 1.21 and Mights and Dominions in Heaven yea that Angels and Authorities 1 Pet. 3.22 and Powers are made subject unto him 2. On our part many reasons may be given As 1. That he might be the Head of his Church I mean not head in a large sense for one who is in any kind before another for so Christ is the head of Angels and God is the head of Christ and to this we have spoken before But in a strict sense for one that is in a near and communicative sort conjoyned with another as the Head is conjoyned with the Body and Members and so is Christ the head of his Church Look as the King hath a more intimate and amiable Superiority over the Queen then over any other of his Subjects so is it here in Christ our King he is more amiably tempered and more nearly affected to his Spouse and Queen the Church of God then to any other whomsoever And to this purpose he sits at Gods right hand that having now fulness of Grace and Glory in himself he might be ready to communicate the same to his Church who are as the members of his body that he might give them Grace here and Glory hereafter when he shall deliver up his Kingdom to his Father and be all in all 2. That he might be the object of divine adoration then especially it was said and accomplished Let all the Angels of God Worship him Heb. 1.6 and let all men Honour the Son as they Honour the Father After Christ's Session John 5 23. Stephen looken up into Heaven and saw the Glory of God and Jesus standing on the right hand of God and then he Worshipped and called upon God saying Lord Jesus receive my Spirit It is true Acts 7.59 that the ground of this divine adoration is the Union of the two natures of Christ and therefore the Magi worshipped him at his Birth and as soon as ever he came into the World the Angels of God Worshipped him but because by his Session at God's right hand the Divine Nature was manifested Heb. 1.6 and the Humane Nature was exalted to that dignity and glory which it never had before therefore now especially and from this time was the honour and
the Church against her enemies and at last destroy all the enemies of the Church Such is the power of Christs Session that by it he holds up his Saints in the midst of their enemies so that the gates of hell shall not prevail against them true indeed that many times they are used as Lambs amongst Wolves but so Christ orders that the blood of Martyrs should be the Seed of the Church hereby his Church like a tree settles the faster and like a Torch shines the brighter for the shaking And as for the enemies of his Church there is a day of reckoning for them he that sitteth in the Heavens shall laugh the Lord shall have them in derision The day is a coming that he will speak unto them in his wrath and vex him in his sore displeasure Psal 2.4 5. In the mean while Christ is galling and tormenting them by the Scepter of his Word and at last he will put them all under his feet The Lord said to my Lord sit thou at my right hand until I make my enemies thy foot-stool Psal 110.1 1 Cor. 15.25 For he must reign till he hath put all his enemies under his feet that the enemies of Christ must be made his foot-stool notes the extream shame and confusion which they shall everlastingly suffer in victories amongst men the party conquered goes many times off upon some honourable terms or at worst if they are led captive they go like men but to be made a stool for the conqueror to insult over this is extremity of shame and as shame so it notes burthen which the wicked must bear the foot-stool bears the weight of the body so must the enemies of Christ bear the weight of his heavy and everlasting wrath such a weight shall they bear that they would gladly exchange it for the weight of rocks and mountains rather would they live under the weight of the heaviest creature in the world then under the fury of him that sitteth upon the Throne And withal it notes an equal and just recompence to the wicked the Lord useth often to fit punishments to the quality and measure of their sins committed he that on earth denyed a crumb of bread was in hell denyed a drop of water and thus will Christ deal with his enemies at the last day here they trample upon Christ in his Word in his ways in his members Isa 51.23 Heb. 10.29 Isa 63.18 Heb. 6.6 they make the Saints bow down for them to go over yea they have laid their bodies as the ground and as the street to them that went over they tread under foot the Son of God the blood of the Covenant they tread down the sanctuary and put Christ to shame and therefore their own measure shall be returned into their own bosome they shall be constrained to confess with Adoni-hezek as I have done so God hath requited me yea Judg. 1.7 this shall they suffer from the meanest of Christs members whom they here insult over the Saints shall be as Witnesses and as it were co-assessors with Christ to judge the wicked both men and Angels and tread them under their feet they shall take them captives whose captives they were and shall rule over their oppressors Isa 14.2 all they that despised them shall bow themselves at the soles of their feet 6. That he might send down the holy Ghost to this purpose Christ told his Disciples whiles he was yet on earth that he must ascend into heaven and Reign there it is expedient for you that I go away for if I go not away John 16.7 the Comforter will not come unto you but if I depart I will send him to you Christ is now in heaven and sits at Gods right hand that he may send us his Spirit by whose forcible working we seek after heaven and heavenly things where now Christ sits But on this I shall insist larger it being our next subject SECT VII Of the time when the holy Ghost was sent 3. FOr the mission of his Spirit no sooner was Christ set down at God's right hand but he sends down the holy Ghost It was an use amongst the Ancients in days of great joy and solemnity to give gifts and to send presents unto men Nehem. 8.12 thus after the wall of Jerusalem was built it is said that the people did eat and drink and send portiâ—ns and at the feast of Purim they made them days of feasting and joy Eph. 9.22 and of sending portions one to another and Gifts to the poor Thus Christ in the day of his Majesty and Inauguration in that great and solemn Triumph when he ascended up on high he led captivity captive and did withall give gifts unto men Eph. 4.8 Concerning this mission of the Spirit or these gifts of Christ to his Church I shall discover the accomplishment as it appears in these Texts And when the day of Pentecost was fully come they were all with one accord in one place and suddenly there came a sound from heaven as of a rushing mighty wind Act. 2.1 2 3 4. and it filled all the house where they were sitting and there appeared unto them cloven tongues like as of fire and it sate upon each of them and they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Out of these words I shall observe these particulars the time when the persons to whom the manner how the measure what and the reasons why the holy Ghost was sent 1. For the time when the holy Ghost was sent it is said when the day of Pentecost was fully come this was a Feast of the Jews called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fifty days because it was ever kept on the Fiftyeth day after the second of the Passeover We find in Scripture sundry memorable things reckoned by the number of fifty As fifty days from Israels coming out of Egypt unto the giving of the Law And the fiftyeth year was that great feast of the Jubilee which was the time of forgiving of debts and of restoring men to their first estates And fifty days were in truth the appointed time of the Jews Harvest their harvest being bounded as it were with two remarkable days the one being the beginning the other the end thereof the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeover the end was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftyeth day after Levit. 23.10 Levit. 23.17 called the Pentecost upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they offered a sheaf of the first-fruits of their harvest upon the Pentecost they offered two wave-loaves the sheaf being offered all the after-fruits throughout the Land were Sanctified and the two loaves being offered it was a sign of the harvest finished and ended and now we find that as there were fifty days betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pentecost so there were fifty days betwixt
Students beat out their brains on lesser subjects what endeavours have there been to dive into the secrets of Nature what volumes have been written of Physicks Metaphysicks Mathematicks and is not this subject Christ is not every of these subjects Christ's Ascension Christ's Mission of the holy spirit of more worth and value and benefit than all those come study that piece of the Bible wherein these are written there is not a line or expression of Christ in the Scripture but 't is matter enough for a whole Age to comment on thou needest not to leave old principles for new discoveries for in these very particulars thou mightest find successive sweetness unto all eternity SET II. Of considering Jesus in that respect 2. LEt us consider Jesus carrying on this work of our salvation for us in these particulars We must not only study to know these things but we must meditate on them till they come down from our heads to our hearts Meditation is the poize that sets all the wheels within a going it were to small purpose to bid us desire hope believe love joy c. if first we did not meditate in meditation it is that the understanding works that the will is inclined to follow that devotion is refreshed that saith is encreased hope established love kindled and therefore begin here O my soul it is a due consideration that gives both life and light and motion to thy actings in all proceedings And to take them in order 1. Consider of Christ's Ascension into Heaven Methinks souls should put themselves into the condition of the Disciples Acts 1.10 When they looked stedfastly towards heaven as Christ went up What shall he ascend and shall not we in our contemplations follow after him gaze O my soul on this wonderfull object thou needest not fear any check from God or Angel so that thy contemplation be spiritual and divine No sooner had Christ finished his work of redemption here on earth but on the Mount called Olivet he assembles with his Disciples where having given them commands he begins to mount and being a little lifted up into the Ayr presently a Cloud receives him into her lap Herein is a clear demonstration of his Godhead Clouds are usually in Scriptures put for the House or Temple or Receptacle of God himself How often is it said that The glory of the Lord appeared in the cloud Exod. 16.10 19 9.-24.16.-34.5 Isa 19.1 psal 104.3 And that He came to Moses in a thick cloud and that he called unto Moses out of the midst of the cloud and that the Lord descended in the cloud Is not the Cloud God's own Chariot Behold the Lord rideth on a swift cloud and O Lord my God thou art very great saith David great indeed and he proves it thus Who maketh the clouds his Chariot Jesus Christ in his ascension to heaven enters by the way into a cloud this was his chariot led by thousands and ten thousands of his Angels psal 68.17 18 The Chariots of God are Twenty thousand even thousands of Angels the Lord is among them in Sinai in the holy place thou hast ascended on high thou hast led captivity captive thou hast received gifts for men Some are of opinion that not only thousands of Angels led this chariot but that many of the Saints which slept and rose with Christ at his resurrection now ascended with him and compassed about this glorious cloud English Annotations on Eph. 4.8 whence they give this for the meaning of the text that when he went up through the ayr and ascended up on high he led captivity captive that is he led a certain number of captives namely the Saints that were long held in captivity of death whose bodies arose at Christ's resurrection and now they accompanied Christ at his triumphant march into heaven However he was attended be not too curious O my soul in this the bright cloud that covered his body discovered his Divinity and therefore here is thy duty to look stedfastly towards heaven and to worship him in his ascension up into heaven O admire and adore But stay not thy contemplation in the cloud he ascends yet higher through the Ayr and through the Clouds and through that sphere or element of fire and through those Orbs of the Moon Mercury Mars of the Sun Jupiter Venus Saturn and through that azure Heaven of fixed Stars and through that first moveable and through those condence and solid waters of the Christaline Heaven nor stood he still till he came to those doors and gates of the Empyreal Heaven called The heaven of heavens in all this triumphant glorious march some tell us of an heavenly harmony made by those Choristers of Heaven Cypr. in Serm. Ascens Psal 4.5 the blessed Angels Some going before and some going after they chant his praises and sing Hallelujahs and that is the meaning of the Psalmist God is gone up with a shout the Lord with the sound of a Trumpet In this meditation pass not over thy duty which immediately follows Sing praises unto God Ver. 6. Psal 68. â— sing praises sing praises unto our King sing praises Sing unto God sing praises to his Name extol him that rideth upon the heavens by the Name â—ah and rejoyce before him Thou hast great cause O my soul to praise him and to rejoyce before him especially if thou considerest that Christ ascended not for himself but also for thee it is God in our nature that is gone up to heaven whatever God acted on the person of Christ that he did as in thy behalf and he means to act the very same on thee Christ as a publick person ascended up to heaven thy interest is in this very ascension of Jesus Christ and therefore dost thou consider thy Head as soaring up O let every Member praise his Name let thy Tongue called thy glory glory in this and trumpet out his praises that in respect of thy duty it may be verified Christ is gone up with a shout the Lord with the sound of a Trumpet And yet stay not by the way but consider further Christ being now arrived at Heavens doors those heavenly spirits that accompanied him began to say Psal 24.7 Lift up your heads O ye gates even lift up your selves yea everlasting doors and the King of glory shall come in to whom some of the Angels that were within not ignorant of his person but admiring his majesty and Glory said again Who is the King of Glory and then they answered The Lord strong and mighty the Lord mighty in battel Ver. 8. Rev. 21.12 and thereupon those Twelve gates of the Holy City of new Jerusalem opened of their own accord and Jesus Christ with all his ministring Spirits entred in O my soul how should this heighten thy joy and enlarge thy comforts in that Christ is now received up into glory every sight of Christ is glorious and in every sight thou shouldst wait
Christ's intercession why this is the most perfect and consummate act of Christ's Priestly office this argues thy Christ to be a perfect Mediator and being a perfect Mediator no condition can be desperate And being made perfect saith the Apostle he became the Author of eternal salvation unto all them that obey him Heb. 9.5 now therefore lead up thy faith to this blessed object and thou hast under consideration the whole of Christ and the total of Christ's actings in this world from first to last in respect of mediation this is the Coronis the up-shot the period the consummation the perfection of all 8. Faith in going to Christ as interceding for us it is principally and mainly to look to the purpose end intent and design of Christ's intercession now the ends of Christ as in the reference unto us are these 1. That we might have communion and fellowship with the Father and the Son I pray for these that as thou Father art in me and I in thee John 17.21 they also may be one in us 2. That we might have the gift of the Holy Ghost I will pray the Father John 14.16 17. and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth 3. That we might have protection against all evil John 17.15 I pray saith Christ that thou wouldst keep them from the evil Some may object are not the faithful Subject to evils corruptions and temptations still how then is that part of the intercession of Christ made good unto us I answer the intercession of Christ is presently available only it is conveyed in a manner suitable and convenient to our present condition so as there may be left room for another life and therefore we must not conceive all presently done it is with us as with Malefactors doomed to death suppose the Supreme power should grant a pardon to be drawn though the grant be of the whole thing at once yet it cannot be written but word after word and line after line so the grant of our protection against all evil is made unto Christ at first but in the execution thereof there is line upon line and precept upon precept here a little and there a little we know Christ prayed for Peter I have prayed for thee that thy faith fail not yet Peter's faith did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally fail and in that respect Peter was protected Heb. 4.14 16. 4. That we might have free access to the Throne of Grace So the Apostle Seeing then we have a great high-Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Heb. 10.23 and come boldly to the Throne of grace And again Having therefore boldness to enter into the holiest by the blood of Jesus and having an high Priest over the House of God let us draw near with a true heart in a full assurance of faith 5. That we might have the inward interpellation of the Spirit which is as it were the Eccho of Christ's intercession in our heart Rom. 8.26 The Spirit maketh intercession for us with groanings which cannot be uttered It is the same Spirit groans in us which more distinctly and fully in Christ John 17.13 prayeth for us These things I speak in the world saith our Saviour that they might have my joy filled in themselves q. d. I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their own hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their souls the quality of that intercession which I make for them in the Heaven of Heavens certainly there is a dependance of our prayer on Christ's prayer as it is with the Sun though the body of it abide in the Heavens yet the beams of it descend to us here on earth so the intercession of Christ though as tyed to his person it is made in Heaven yet the groans and desires of the touched heart as the beams thereof are here on earth 6. That we might have the sanctification of our services of this the Levitical Priests were a type Exod. 28.38 Rev. 8.3 For they bear the iniquity of the holy things of the children of Israel that they might be accepted and he is the Angel of the Covenant who hath a golden Censer to offer up the prayers of the Saints Some observe a three-fold evil in man of every of which we are delivered by Christ First an evil of state or condition under the guilt of sin Secondly an evil of nature under the corruption of sin Thirdly an evil in all our services by the adherency of sin for that which toucheth an unclean thing is made unclean thereby Now Christ by his righteousness and merits justifieth our persons from the guilt of sin and Christ by his Grace and Spirit doth in measure purifie our faculties from the corruption of sin and Christ by his incense and intercession doth cleanse our services from the adherency of sin so that in them the Lord smells a sweet favour and both we and our services find acceptance with God 7. That we might have the pardon of all sin It is by vertue of Christ's intercession that a Believer sinning of infirmity hath a pardon of course for Christ is his Advocate to plead his case or if he sin of presumption and the Lord give repentance he hath a pardon at the hands of God the Father by vertue of this intercession in a way of justice And to this end rather is Christ called an Advocate than a Petitioner 1 John 2.1 If any man sin we have an Advocate with the Father The work of an Advocate differs from the work of a Petitioner an Advocate doth not meerly petition but he tells the Judge what is Law and what ought to be done and so doth Christ O my Father saith Christ this soul hath indeed sinned but I have satisfied for his sins I have payed for them to the full now therefore in a way of equity and justice I do here call for this mans pardon If this were not so our estate would be most miserable considering that for every sin committed by us after repentance we deserve to be cast out of the love and favour of God our Father for ever and ever 8. That we might have continuance in the state of grace I have prayed for thee that thy faith fail not Luke 22.32 Some that dissent from us in the point of perseverance object that in our Saviour's Prayer for Peter there was somewhat singular but we say that in this Prayer there is nothing singular which is not common to all the faithful and unto such as are given unto Christ of the Father they
the forehead of such favours I have a merciful and compassionate Mediator in heaven O I am much tempted sayes another that I cannot pray had I now the key of prayer I could then unlock the cabinet where all God's treasures lye and take out what I pleased but alas my prayers are dull and weak and dry and without spirit and life I cannot pray If so be humbled for it and yet know this that when thou canst not pray Christ then prayes for thee and he prayes that thou mayst pray And tell me hast thou no experience of this truth hath not sometimes thy spirit been enlarged in prayer hast thou not sometimes felt thy heart warmed or savingly affected hast thou not sometimes in prayer been lifted up above thy self and above the world conclude then My Intercessor above hath sent me this gift and Spirit it is not I but Christ's Intercession that by an admirable and secret operation hath given me the Spirit to help my infirmity these are the intercessions of the Spirit of Christ and they are the very Eccho of the intercessions of Christ in his own person O but I labour under such and such corruptions sayes another and the Devil is busie exceeding busie and he exceedingly prevails how am I overcome with these corruptions and with these and these sins It may be so and yet do not altogether despond for Jesus Christ is at God's right hand and there he sits till all his enemies be made his foot-stool and what are not thy sins his enemies O be of good comfort for Christ will prevail it is one piece of his prayer that he puts up for thee John 17.15 To keep thee from evil and surely he will either keep thee from it or keep thee in it that in the issue thou shalt have the victory Ver. 12. Isa 55 3. Those that thou gavest me I have kept saith Christ and none of them is lost if he undertake for thee thou art safe and sure His Covenant is everlasting even the sure mercies of David and therefore if yet thou dost not certainly thou shalt feel the vertue of Christ's intercession sin must be subdued hell-gates shall not prevail against thee he will not quench thy sparks until he bring forth judgment unto victory Oh but I am in a suffering condition sayes another and there is none that regards or takes pity on me all my friends have dealt treacherously with me among all my Lovers there is none to comfort me they have heard that I sigh and there is none to refresh me I stand for Christ but there is none stands by me I own him but there is none owns me Bleeding Christian bear up is not Christ's intercession a sufficient answer to this case alas thou wouldst be pitied for all thy weaknesses why know that compassion is natural to Jesus Christ he is a merciful high Priest and can be no other to thee God ordained him to officiate in such a Tabernacle as wherein thou dwellest he was in all things like unto thee sin only excepted it may be thou art in want and so was Christ he had no house thou art persecuted and so was Christ sin loads thee and so it did Christ A Christians condition needs compassion and Christ knows how much and it is his work continually to lay it open above O my Father thus and thus it is with the Militant Church not a Member in it but he is under sin and affliction see here the tears hearken to the sighs and groans and chatterings and mournings of my Doves below I present here their persons and performances and oh that they may find acceptance through my merit Some speak of Heavens Musick some tell us of Saints and Angels singing and warbling in lively notes the praises of Christ in Heaven and if any such thing be certainly it is ear-tickling heart-ravishing musick O the melody O the joy of Saints to hear such heavenly ayres with heavenly ears but be it as it will be of this I am confident that Heaven it self yields no such musick as is the intercession of Jesus Christ this if any thing in Heaven do it makes melody in the ears of God and of all celestial Spirits Saints or Angels And O my soul suppose thy self within the compass if now thou couldst but hear what thy Jesus is saying in thy behalf Is not this a brand newly pluck'd out of the fire was not this poor soul but the other day in a state of nature defiled with sin within a step of hell and did not I send my Spirit to recall him was not this precious blood shed for the redemption of him and what though sin stick and cleave to him to this day yet have I not given thee charge to take away his filthy garments from him and to cloath him with changes of rayment even with the shining robes of mine own righteousness O my Father let this soul live in thy sight O cast him not away for whom I have suffered and done all this I cannot rest satisfied without his society I am not right till he is with me in glory he is my darling my purchase my portion my delight and therefore let him be saved Is not this enough to cause thy very heart to leap in thy bosom Bonaventure fondly reports that Francis hearing an Angel a little while playing on an Harp he was so moved with extraordinary delight that he thought himself in another world O but suppose thou shouldst hear the voice of Jesus thy Intercessor thus pleading for thee wouldst thou not be cast into an extasie would not this fill thee with joyes unspeakable and full of glory Come realize this meditation certainly if thou art Christ's he is thus or in some other manner interceding for thee as sure as Christ is in Heaven he is pleading with his Father in Heaven on thy behalf O the joyes the joyes the joyes that I should now feel Tell me is it not a comfort for a poor beggar to be relieved at a rich man's door we are all beggars in regard of Heaven and Jesus Christ doth not only come forth and serve us but he takes us poor beggars by the hand and leads us in to his heavenly Father Oh what comfort is here SECT VIII Of praying to and praising of Jesus in that respect 8. LEt us pray and praise our Jesus in this respect 1. Let us pray or sue our interest in this intercession it is a question amongst the Schools whether we may conveniently pray to Jesus to pray to his Father in our behalf And thus far is granted that we may pray to Christ to make us partakers of his intercessions and to mingle our prayers with his prayers that they may find acceptance with God his Father 1 Cor. 11.6 But that we may use such a form as ora pro nobis O Christ pray for us it is looked upon as inconvenient in this respect 1. Because cause we have no
Sermons when the Word came home didst not thou deny us the seals which might have been for confirmation of our souls salvation didst thou not estrange thy self from us in respect of any inward intimate and familiar society which thou affordest to others doth not the event plainly shew that all thy tears prayers words and works as in reference to us were hypocrisie flattery deceit dissimulation Oh cursed be the day that ever we lived under such a Ministry or that ever we heard of Jesus Christ Nay then saith the Minister it is time for us to part such were your invectives on earth and now they are and will be your language in Hell but have I not answer'd these cavils many a time have I not told you that the Word would harden some and soften others the fault being in your selves have I not cleared it that the seals are not to be set upon blanks and that confirmation could not be without a work of conversion to lead it and were we not commanded in the name of our Lord Jesus Christ to withdraw our selves from every brother that walketh disorderly did not the wise man tell us he that toucheth pitch shall be defiled therewith 2 Thes 3.16 and he that hath fellowship with a proud man shall be like unto him can a man take fire in his bosome and his cloaths not be burnt can a man go upon hot coales and his feet be not burnt Prov. 26.27 28. as for other cavils the Lord be judge betwixt you and us nay the Lord hath been Judge betwixt you and us lo here we stand on the right hand of Christ so here we sit on our Throne to judge you and that world of wicked men and Angels let Christ be glorious Psal 109.17.18 and let his sentence stand and let that word of Judgment never be reversed he that loveth cursing let it come upon him and he that cloatheth himself with cursing as with a garment let it come into his bowels like water and like oyl into his bones no more but adieu souls adieu Reprobates adieu for ever you must descend but we must ascend Go you to Hell whiles we mount upwards to Heaven and Glory At this last word down they go the evil Angels falling like lightning and evil men haled and pulled down with them from the presence of God and Christ and Angels and all the blessed ones even from their fathers mothers wives husbands children ministers servants lovers friends acquaintance who shall then justly and deservedly abandon them with all detestation and derision and forgetting all nearness and dearest obligations of nature neighbourhood alliance any thing will rejoyce in the execution of divine justice Oh the shrikes and horrid crys that now they make filling the air as they go Oh the wailings and wringing of hands Oh the desperate roarings Oh the hideous yellings filling heaven and earth and hell But I shall follow them no further no sooner do they fall into the bottomless pit but presently it shuts her mouth upon them and there I must leave them SECT VII Of Christ and his Saints going up into heaven and of the end of this World 7. FOR Christ and his Saints going up into heaven and so for the end of this world no sooner are the Reprobates gone to their place but the Saints ascend now Christ ariseth from his judgment-seat and with all the glorious company of heaven he marches towards the heaven of heavens Oh what a comely march is this what songs of triumph are here sung and warbled Christ leads the way the Cherubims attend the Seraphims wait on Angels Arch-angels Principalities Powers Patriarches Prophets Priests Evangelists Martyrs Professors and Confessors of God's Law and Gospel following attend the Judge and King of Glory singing with melody as never ear hath heard shining with Majesty as never eye hath seen rejoycing without measure as never heart conceived O blessed train of Souldiers O goodly Troop of Captains each one doth bear a palm of Victory in his hand each one doth wear a Crown of Glory upon his head the Church Militant is now Triumphant with a final overthrow have they conquered Devils Death and Hell and now must they enjoy God Life and Heaven sometimes I have with much wonder and admiration beheld some Regiments passing our streets but had I seen those Roman Armies when they returned Victors and made their solemn Triumphs in the streets of Rome oh then how should I have then admired never was the like sight to this of Christ and his Army in this World O the comely march they make through the sky and through the Orbs and through all the Heavens till they come to the Heaven of Heavens were ever so many glistering Suns together in one day was ever so many glories together on this side the Kingdom of glory Cant. 6.10 not to speak of Christ or his Angels O who is she that looketh forth as the morning fair as the Moon clear as the Sun and terrible as an Army with Banners are not in the head of these Regiments Adam and Abel and Noah and Abraham and Isaac and Jacob and all the Patriarchs and all the Prophets and all the Apostles And if thou art a Saint that readest this art not thou one Son appointed by God amongst the rest to follow Christ here 's enough to fill thy heart with joy before-hand as sure as yond Sun now shines in the Firmament shalt thou that believest pass by that Sun in its very orb and by reason of thy glory it shall lose it shine oh then what spreading of beauty and brightness will be in the heavens as all the Saints go along what lumps of darkness shall those glittering Stars appear to be when all the Saints of God shall enter into their several orbs and spheres and thus as they march along higher and higher till they come to the highest at last heaven opens unto them and the Saints enter their Masters joy what is there done at their first entrance I shall discover another time only for a while let us look behind us and see what becomes of this neather World No sooner Christ and his company in the Empyreal heaven but presently this whole world is set on fire To this prophane Authors seem to assent As 1. Philosophers especially the Stoicks were of this mind Humor primordium exitus ignis said Seneca Moisture was the beginning and fire shall be the end of this World And speaking of the Sun Moon and Stars mark says he whatsoever now shines in comely and decent order shall at last burn together in one fire 2. The Poets grant this Lucan speaking of those whom Cesar left unburned at the Battel of Pharsalia Hos Caesar populos si nunc non urserit ignis uret cum terris If fire shall not now burn these when Heaven and Earth and all shall burn then must they burn Ovid in like manner Esse quoque in fatis quo mare
now shall pass away with a great noise 11 12. that the Elements shall melt with fervent heat and that the earth also and the works therein shall be burnt up and doth he not infer thereupon in the eleventh and twelfth verses that all these things shall be dissolved and in the thirteenth verse that we are therefore to look for new heavens and a new earth dissolution mends not a fabrick but destroyes it how then should that which is dissolved be said to be reserved and let stand surely if Peter had thought of this refining only some words of his would have intimated so much The end of these creatures was for man's use and man using them no more to what end should they be reserved to say for a monument of what hath been or for the habitation of the Saints or for an out-let for the Saints descending sometimes from the highest heavens to solace themselves here below are but groundless surmises and deserve no answer at all 2. Positively by new heavens and a new earth is meant the heaven of heavens and place of glory Now these heavens are termed new not in regard of their new making but of our new taking possession of them for our new habitation and they are called heavens and earth because they come in stead of that heavenly covering and that earthly habitation which we now enjoy so that the Text may well bear this paraphrase we look for new heavens i.e. the supreme court of God's presence and a new earth i.e. a new habitation for us which shall infinitly exceed the commodities and happiness of these heavens and earth which we now enjoy thus John in his Revelations Rev. 21.1 And I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more Sea This new heaven and new earth is the place or habitation prepared for the blessed Saints and people of God A new heaven where the Moon is more glorious then our Son and the Sun as glorious as he that made it for it is he himself the Son of God the Son of righteousness the Son of Glory a new earth where all their waters are milk and all their milk honey where all their grass is corn and all their corn is Manna where all their glebe and clods of earth are Gold and all their Gold of innumerable Carats where all their minutes are ages and all their ages Eternity where every thing is every minute in the higest exaltation as good as can be Of these new heavens and this new earth I can never say enough not know enough till I come there to inhabit it Something only we shall discover of it in our next Sections for now are the Saints entred in with Jesus Christ Vse Only one word of use Christians what 's the matter that we are so busie about this world why look about you not one of these visible objects shall that day remain or have a being those houses wherein we dwell these Temples wherein we meet this Town this Country this Isle and the Seas and waters that surround it shall be all on fire and consume to nothing the Sea shall be no more and time shall be no more or if we look higher yond Sun and Moon and Star shall be no more that glorious Heaven which rolls over our heads shall be rolled together as a scrol Isa 34.4 Isa 51.6 and all the hoast shall fall down as a leaf falleth from the Vine and as a falling Fig from the Fig-Tree the heavens shall vanish away like smoak saith Isaiah comminuentur in nihilum as Hierome reads it they shall be battered into nothing Alas alas what do we toyling all the day it may be all our life for a little of this little almost nothing earth you that have an hundred or two hundred or a thousand Acres if every acre were a Kingdom all will be at last burnt up so that none shall say here was Preston or here was London or here was England or here was Europe or here was the Globe of Earth on which men troad let others bâ—ast as they will of their inheritances but Lord give me an inheritance above all these visibles heaven shall remain when earth shall vanish that Empyreal Heaven those seats of Saints those mansions above prepared by Jesus Christ shall never end but for my riches lands possessions moveables goods real or personal they will end in smoak in nothing what wilt thou set thine eyes upon a thing that is not Prov. 23.5 upon this the primitive Christians took joyfully the spoiling of their goods it was but a loss a little before the time and they knew in themselves that they had in heaven a better and an enduring substance O let this be our care here we have no abiding City but O let 's seek one to come even that one that will abide for ever and ever Amen SECT VIII Of Christ's surrendring and delivering up the Kingdom to God even the Father 8. FOR Christ's surrendring and delivering up the Kingdom to God even the Father no sooner is he in heaven but these things follow 1. He presents the Elect unto his Father of this the Apostle speaks you hath he reconciled in the body of his flesh through death to present you holy and unblameable Col. 1.12 22. and unproveable in his sight to this end Christ dyed that he might wash us and cleanse us by his blood and then that he might present us without spot unto his Father We may imagine Christ as going to his Father with his bride in his hand and saying thus O my Father here is my Church my Spouse my Queen here are the Saints concerning whom I covenanted with thee from Eternity concerning whom I went down from heaven and dyed on earth and ascending up I have interceded these many hundred years concerning whom I went down to Judge the World and having sentenced them to life eternal I now bring them in my hand to give them the possession of thy self These are they whom thou gavest me in the beginning of the World and now I restore them to thy self at the end of the World for they are thine Thus he presents them to his Father Indeed we read that Christ presents the Saints to himself as well as to his Father Eph. 5.25.27 Christ loved the Church and gave himself for it that he might present it to himself a glorious Church not having spot or wrinkle but this I take it was done before when first a Soul believes it is contracted to Christ when the soul is sentenced to glory then is the solemnity and consummation of the Marriage then doth Christ present the Soul to himself and I know not but that the Ministers of Christ may have a part in this matter for I have espoused you to one husband said Paul to his Corinthians that I may present you as a chast Virgin to
That he might give an example himself of the performance of that which he enjoyned others 5. That he might receive Testimony from Heaven that he was the Son of God 6. That he might fulfil all Righteousness not only the Moral but the Figurative Ceremonial and Typical Some think that the Ceremony to which our Saviour looked at in these words was the washing of the Priests in water when they entred into their Function Exod. 29.4 Lev. 8.6 And Aaron and his Sons thou shalt bring to the door of the Tabernacle of the Congregation and shalt wash them with water And surely this was the main reason of Christs being Baptized that by this Baptism he might be installed into his Ministerial Office 2. How did John know him to be Christ It is very probable he had never seen his Face before they had in their Infancy been driven to several places and they were designed to several imployments and never met as we may well conceive till now besides the Baptist speaks expresly I knew him not John 1.33 but he that sent me to Baptize with water the same said unto me on whomsoever thou shalt see the Spirit descending and abiding on him the same is he that Baptizeth with the Holy Ghost Now this descent of the Holy Ghost was not till after Baptism how then did he know him to be Christ The Answer is given by some thus that John knew Christ in some measure before his Baptism but he knew him not so fully as after when the Holy Ghost had descended on him Others thus that John knew Christ before his Baptism by a present revelation and after Baptism by a present sign it is not unlikely but John knew Christ at his first arrival by revelation for if whiles he was in his Mothers womb he knew Christ being yet unborn how much more might he know and acknowledg him now at his Baptism Thus Samuel knew Saul and thus John might know Christ But for that knowledg he had after Baptism it was a further confirmation of that same knowledg that he had before Baptism and that not so much for his own sake as for the Peoples John 1.34 I saw and bear record that this is the Son of God 3. Wherein was the Glory or excellency of Christs Baptism The Ancients give many Encomiums to it and in some respects prefer it to the Birth of Christ Aug. Serm. 36. thus Augustine Many great Miracles were at Christ's Birth but they were far greater at his Baptism the Holy Ghost overshadowed him in the Womb but he brightly shone on him in the River then was the Father silent not a word from him but now a loud voice is heard from Heaven This is my beloved Son in whom I am well pleased then was the Mother under suspition because she was found with Child without a Father but now is the Mother greatly honoured in that the Holy Child is Fathered by God himself then was Christ hid to the world and this made John the Baptist say there stands one amongst you whom ye know not He was before his Baptism as the Sun in a Cloud or a Pearl in a shell or a Gold-mine in a Field but now he appears in publick and to manifest his Glory the Heavens open and from the Heavens the Holy Ghost descends and alights upon his sacred head and God the Father gives a voice from Heaven declaring his Divinity to the world If the Jews require a sign here is not one but many signs at once which as Beams do discover a Sun so they discover this Sun of Righteousness to be risen amongst them and herein was the Glory of Christ's Baptism 4. What was the Prayer of Christ at or after his Baptism The Evangelist Luke Luke 3.21 speaks of his Prayer It came to pass that Jesus being Baptized and Praying the Heavens were opened This was the manner of those that were Baptized assoon as they were Baptized to come out of the water and Pray and some think that these words Mat. 3.36 they were Baptized of him in Jordan confessing their sins hath reference to this if so then Christ having no sins to confess of his own the tenour of his prayer must needs be to some other purpose But to what purpose some say to the same purpose as his Prayers were usually as in John 17. that his Father would preserve his Church in Vnity and Truth and that he would Glorifie his Church that they also might be one even as he and his Father are one and especially that many might be converted by his Ministry which he was now beginning Others think that this Prayer at this time was for that which followed upon his very prayer i.e. that the Holy Ghost might descend and that the Father would Glorifie the Son by a Testimony from Heaven Indeed the Text hath laid his Prayer and the opening of the Heavens so close together as that it seems to point out what was the tenour of his Prayer by the consequent of it Before the Heaven was mured up no Dove to be seen no Voice to be heard but streight upon it as if they had but waited the last word of his prayer all of them follow and in another place we find the like return upon the like prayer John 12.28 Father Glorify thy Name then came there a voice from Heaven saying I have both Glorified it and I will Glorifie it again one reason more if we consider that Christ was now to enter upon the great Work of our Redemption and the preaching of the Gospel it will be no less strange to conceive that he prayed for the visible sealing of him to that Work and Office by the coming of the Holy Ghost John 6.27 To this purpose is that of the Evangelist for him hath God the Father sealed it is a Phrase borrowed from them who give their Commissions under hand and seal and this is certain that upon his Prayer God sent the holy Spirit who sealed him or allowed and confirmed him to the Office of our Redemption and therefore very probable it is that his Prayer might tend to that purpose but herein take heed of excluding what was mentioned in the former opinion for my part I suppose Christs prayer was both for himself and all Believers that the holy Ghost might now be joyned to the water and that all others as should ever after believe in his Name as afterwards he enlargeth his Prayer might have the Holy Ghost descend upon them John 17.20 5. Why was it that the Holy Ghost descended on Jesus I answer for these reasons 1. That John the Baptist might be satisfied for this Token was given John when he first began to preach John 1.33 that upon whom he should see the Spirit descending and remaining on him the same is He which Baptizeth with the Holy Ghost It was a sure sign to the Baptist whereby to know the Christ whose Harbinger and
respects as Angels and men are called gods but simply absolutely essentially and without any restriction Sometimes we read in Scripture that Men or Angels Exod. 7.1 good and bad are called Gods And the Lord said to Moses see I have made thee a God to Pharoah And thou shalt be instead of God to Aaron Thus Nebuchadnezzer is called the mighty one Exod. 4.16 Ezek. 31.11 2 Cor. 4.4 Exod. 22.28 Psal 82.6 Psal 138.1 or the God of the Heathens and Satan is called the god of this world Thus Magistrates are called gods thou shalt not revile the gods I have said yee are gods Angels are called gods before the gods will I sing praises unto thee but in all these there is some restriction or improper speech Moses is called Pharoah's God and Aaron's God not absolutely but with restriction to Pharoah and Aaron Nebuchadnezzer is called the god of the heathen and Satan the god of this world not absolutely but with restriction to the heathen and this world Magistrates are called gods and good Angels are called gods Heb. 1.5 not absolutely but in respect of some offices or excellency which they partake of from God Only Jesus Christ is called God without any restriction Ver. 8 Rom. 8.32 and not only in respect of some office or similitude but absolutely essentially properly as being from all eternity God of God as being God of the substance of the Father before all worlds What is Christ only God as an Angel is God Joh. 2.16 1 John 5.20 I challenge here all blasphemers in the world Vnto which of the Angels said he at any time thou art my Son this day have I begotten thee Or unto which of the Angels said he at any time Thy Throne O God is for ever and ever or to which of the Angels said he at any time Thou art my Son my own Son my only begotten Son unto which of the Angels said he at any time this is the true God the great God who is over all God blessed for ever Amen Tit. 2.13 Rom. 9.5 unto which of the Angels are those divine Attributes given as of eternity immutability omnipotency omniscience omnipresence and yet are all these given to Christ for eternity I was set up from everlasting from the beginning or ever the earth was for immutability Prov. 8.23 Heb. 1.15 Mat. 11.27 John 2.25 Mat. 28.20 thou art the same and thy years shall not fail For omnipotency all things are delivered unto me of my Father For omniscience he needed not that any should testifie of man for he knew what was in man For omnipresence lo I am with you alway unto the end of the world Men Brethren and Fathers I am forced to make this defence of the divinity of Christ because of the blasphemy of those Arians Photinians Eunomians now again raked out of hell O who would think that such a generation of men should be amongst us in this Island where the Gospel hath shined so brightly for so many years we maintain Christ is God and Christ is Lord we say with Thomas my Lord and my God Ah say blasphemers Christ is God and Christ is Lord as Magistrates and Angels are called Gods and Lords I hope I have said enough to difference betwixt Christ and them howsoever I conclude with the Apostle Though there be that are called Gods whether in heaven or in earth as there be Gods many and Lords many yet to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 1 Cor. 8.5 6. 3. He acknowledgeth Christ to be his Lord and his God And Thomas answered and said unto him my Lord and my God Now his saith broke out from the things seen and felt he is raised up to believe things neither seen nor felt he sees the prints and skars in the manhood of Chrst and now he believes that Christ is God yea that Christ is his God my Lord and my God Observe here that faith gives the soul a propriety in God and Christ As God loves some with a special and peculiar love so faith answers God and Christ's particular love by a particular application my Lord and my God and my Christ Faith is an apropiating an applying an uniting grace in the actings of faith on God or on Christ as God we may observe these steps 1. It sees God in his Glory and Majesty in his Greatness and Goodness and all other his attributes it sees God as the infinite fountain of all good and it considers what an infinite dreadful thing it were to be separated from this God it sees God and the sight makes a deep impression on that very soul the love of that God is more to the soul than all the world and the least displeasure of that God is more trouble to that soul than all the miseries that all creatures under heaven are able to bring upon it 2. It discovers the reality of this Glory and Majesty of this greatness and goodness of God Before any faith is planted in a soul the very use of reason may come to understand much of God and Christ but in comparison it looks upon God and Christ as notions conceits and imaginary things only faith convinces the soul throughly of the certainty and truth of such things where true faith is the things we believe are more certain to us than things we see or feel or handle faith is so sure in its apprehensions of God and Christ that it will venture soul and body the loss of all upon that account it will bear any hardship yea it will venture the infinite loss of eternity upon them 3. It enables the soul to cast it self upon God in Christ for all the good and happiness it ever expects Alas saith the soul I have formerly rested on worldly things I looked upon them as the only real sure excellences that I had to enjoy but now I find they are vain things deceitful things no better than reeds of Egypt vanity of vanities and nothing is real sure excellent on this side God and Christ Cant. 6.2 and therefore I will rely upon him and none but him it is only God is an all-sufficient good it is only Christ that is the rock that will never fail on him will I role my self unto him will I make an absolute resignation of all I will betrust him with all I have and all I am I will commit all unto him for ever and ever 4. As faith relyes all upon God in Christ so it apropriates all God and all Christ unto it self I am my beloved's and my beloved is mine there is a mutual propriety betwixt Christ and the Church and betwixt Christ and the soul Christ hath a propriety in me Psal 73.35 and I have a peculiar propriety in Christ Christ is mine so as I have none in the world so mine whom have
I in heaven but thee and there is none upon earth that I desire besides thee Christ is mine and mine in a peculiar manner there is a propriety with peculiarity my Lord and my God O the excellency of Faith this step goes beyond all the rest it is a blessed thing to have a true sight of God there is much Power in it but to see God in his glory Majesty greatness goodness as my God to see all the attâ—ibutes of God as those things that my soul hath an interest in to see Christ coming from the Father for me to be my redeemer to see Christ in whom all fulness dwells in whom the treasures of all God's riches are not only Christ dying as man but rising as God for me and my salvation John 20.29 to see Christ and then to lay hold on Christ and to say my Lord and my God O this is the work of precious saith and to this now is Thomas arrived in this confession of his my Lord and my God 2. Hereupon follows Christ's commendation and correction Jesus saith unto him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed In the first place Christ commends Thomas's saith because thou hast seen me thou hast believed q. d. thou seest me a man but considering how I am risen from the dead thou believest in me as God I commend thy faith but 't is a weak faith in respect of its rise now therefore to correct it I pronounce those blessed to all generations that when I am gone as in regard of my bodily presence yet they will believe in me blessed are they that have not seen and yet have believed I am afraid of tediousness and therefore I shall not enlarge any more on this apparition SECT VIII Of Christ's apparition to some of his Apostles at the Sea of Tiberias John 21.1 THere is but one apparition more recorded by John after these things Jesus shewed himself again to the Disciples at the sea of Tiberias and on this wise shewed he himself In these apparitions the Evangelist useth one and the same method As in the former so here again is set down the time when the place where the persons to whom the manner how he appeared not one of these circumstances must be wanting to shew the evidence and certainty of his resurrection Ver. 21. 1. The time after these things after the three former apparitions he comes to a fourth and he concludes with this as therein making some mention of himself with which he concludes the whole book This is the Disciple which testifieth these things and wrote these things and we know his testimony is true 2. The place at the sea of Tiberias or at the lake Genezareth where he had called them to the Apostleship there now he appears to these Apostles they were at first fishers and now they are at their Calling upon the sea Christ standing on the shore 3. The Persons to whom he appears they were Disciples their names are in the next verse All Christ's apparitions were to the Disciples of Christ we read not that ever he shewed himself after his resurrection to any but to his followers he shewed himself openly not to all the people but unto witnesses chosen before of God even to us who did eat and drink with him after he rose from the dead Act. 10.41 Acts 10.41 strangers to Christ must be no witnesses of Christ's resurrection and this was his meaning yet a little while and the world seeth me no more but ye see me Joh. 14.19 4. For the manner of his apparition on this wise shewed he himself Chrys hom 86. in Job 1. He shewed himself so it is in this verse twice repeated after these things Jesus shewed himself and in this wise he shewed himself Christ now was not seen or known to the bodily eye for his body was immortal unless by dispensation he condescended thereto I deny not but that glorified bodies are ever actually seen of bodies that are glorified but of mortal men who are yet in this vail of tears those glorious creatures cannot be seen actually except there be some peculiar and divine dispensation As the ayre is too subtile to be seen or as the Sun is too glorious for a weak eye to behold so are glorified bodyes too subtile too solendid for a mortal eye to pierce Mat. 1.43 Mat. 22.30 1 Cor. 15.44 our Saviour tells us that the bodyes of the Saints do shine forth as the Sun in the Kingdom of their Father and that they are as the Angels And the Apostle tells us that their bodyes are spiritual bodies there is a natural body and there is a spiritual body now without dispensation we cannot see spiritual things And hence it is that when Christ shewed himself to the two disciples at Emmaus it is said that their eyes were opened Luke 24.31 they knew him he vanished out of their sight Mark first their eyes were opened why no question but their eyes were open before they did not walk with him and talk with him and sit with him and eat with him but their eyes were then opened ay but now their eyes were opened in another manner as it is said of Elisha's servant that at the prayers of Elisha The Lord opened the eyes of the young man 2 King 6.17 and he saw and behold the mountain was full of horses and chariots of fire round about Elisha in like manner their eyes were so opened that they knew Jesus And then 2. He vanished out of their sight in a strange unusual manner they lost his sight and they could not tell what was become of him in a moment he was invisible to them whose eyes he had opened it plainly shews that glorified bodies as corpulent and commensurable may be seen of mortals but as they are subtle and spiritual they cannot be seen actually without dispensation Christ appeared saith Damascene not by necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his own free will not by the law of nature but by way of dispensation It was his meer condescension permission that he would shew himself at any time unto his Disciples 2. He shewed himself on this wise There were together Simon Peter and Thomas John 21.2 3 4 c. called Dydimus c. In the whole narration we may observe 1. The occasion and 2. The Apparition in the occasion we have a council among the Apostles what to do and 't is concluded they would go a fishing they did so though to no purpose for they fished all night but caught nothing In the Apparition 1. Christ is unknown ver 3. ver 4. He stood on the shore but the Disciples knew not that it was Jesus in this condition we have Jesus speaking and then working a Miracle ver 6. he bids them cast the net on the right side of the ship and then draw