the Covenant are said to be everlasting forgiveness of sins is everlasting being once forgiven they are never remembred any more peace and joy is everlasting your heart shall rejoyce and your joy no man taketh from you Jer. 31.13 Joh. 16.22 Isa 45.17 salvation is everlasting Israel shall be saved in the Lord with an everlasting salvation decretal Covenant-mercy was not a lease but a making the fee-simple as we call it of grace and glory to the Saints for ever death may put an end to other Covenants as betwixt man and man or betwixt man and wife but this Covenant betwixt God and us stands fast for ever though Abraham be dead yet God is Abraham's God still and by vertue of this Covenant Abraham shall be raised up at the last day 5. What are the priviledges of the Covenant I answer the priviledges of the Covenant are many as they are great things and great blessings which our great God promiseth so they are very many and numerous the Covenant is full of blessings it is a rich store-house replenished with all manner of blessings it is not dry nor barren but like the fat Olive or fruitful Vine it is a Well of salvation a fountain of good things a treasure full of goods or unsearchable riches which can never be emptied nor come to an end Hence it is that our finite narrow capacities can never apprehend the infinite grace that this Covenant contains yet as we may see things darkly in a Map so let us endeavour as we are able to view them in some Map or brief compendium that by the little we do see we may be raised up to the consideration of things not seen which shall be revealed in due time The priviledges of the Covenant are folded and wrapped up in the promises of it every promise contains a priviledge but the time of unfolding every promise is not yet come then only shall the promises of all sorts be unfolded when the heavens as a vesture shall be folded up Heb. 1.12 In the mean time we have a right interest in the priviledges of eternity by vertue of the promise and hence the very terms of Covenant and promise are taken for the same Ephes 2.12 Rom. 9.4 I shall for the present confine my self only to those promises and priviledges of the Covenant which were manifested to Abraham And they were Of things Temporal Spiritual Gen. 12.2 3 7. 1. Of things Temporal Thus we read God promiseth Abraham I will make of thee a great Nation and I will bless thee and make thy name great and thou shalt be a blessing I will bless them that bless thee and curse him that curseth thee and unto thy seed will I give this Land We may add hereto the repetitions that God makes of these promises over over Gen. 13.14 15 16. lift up now thine eyes and look from the place where thou art North-ward and South-ward and East-ward and West-ward for all the Land which thou seest to thee will I give it and to thy seed for ever And I will make thy seed as the dust of the Earth so that if a man can number the dust of the Earth then shall thy seed also be numbered And the Lord brought forth Abraham abroad and said look now towards Heaven and tell the stars if thou be able to number them and he said unto him so shall thy seed be And the Lord again appeared to Abraham Gen. 15.5 Gen. 17.2.4 5 6. and said I will make my Covenant between me and thee and will multiply thee exceedingly and thou shalt be a Father of many Nations neither shall thy name any more be called Abram but thy name shall be Abraham for a Father of many Nations have I made thee and I will make thee exceeding fruitful and I will make Nations of thee 8. and Kings shall come out of thee and I will give unto thee and thy seed after thee Gen. 22.16 17. the Land wherein thou art a stranger all the Land of Canaan for an everlasting possession By my self have I sworn saith the Lord that in blessing I will bless thee and in multiplying I will multiply thy seed as the Stars of the Heaven and as the sand upon the Sea-shore and thy seed shall possess the gate of his enemies See here the temporal blessings that God promises Abraham Gen. 12.2 3 7. they are heaped together in Gen. 12.2 3. As 1. I will make of thee a great Nation and this he promiseth once and again it seemed a thing incredible because Abraham was old and Sarah was barren and old it ceased to be with Sarah after the manner of women yet for all this God is all-sufficient Abraham shall have his desire he shall be a Father not only of a few Children but of a numerous Nation yea of many Nations Ishmaelites and Midianites and that famous Nation of the Jews of whom it is said Deut. 4.7 8. what Nation is so great must all descend from Abraham Scripture and heathen Authors use three things proverbially to signifie an huge and exceeding great number the dust of the Earth the sands of the Sea and the Stars of Heaven and all these are brought in to resemble the number into which the Seed of Abraham should break forth 2. I will bless thee saith God and this blessing had relation to his wealth and riches Abraham was very rich in cattel in silver and in gold Gen. 13.2 No question those riches came from this blessing the blessing of the Lord it maketh rich and he addeth no sorrow with it This was Gods care of the children of Abraham that he would give them riches but lest their hearts should be lifted up and they should forget the Lord in the midst of their riches he learns them and bids them remember this lesson Deut. 8.17 18 say not in thine heart my power and the might of my hand hath gotten me this wealth but remember the Lord thy God for it is he that giveth thee power to get wealth that he may establish his covenant which he sware unto thy fathers as it is this day True riches come from God and by vertue of this covenant O that none of us had any wealth but such as comes by vertue of a promise and of the covenant of grace 3. I will make thy name great saith God no Monarch was ever so famous in conquering nations or the whole world as Abraham for his faith and obedience God hath magnified his name amongst the Hebrews who for these three thousand years and upwards have acknowledged none except Moses greater than Abraham the Jews could say to very Christ art thou greater then our father Abraham John 8.53 whom makest thou thy self and God hath so magnified his name amongst Christians that all believers look upon it as a glory to be called children of Abraham nay we cannot be Christs we have no part in Christ
earthly men included in him and Christ had all his elect whose names are written in heaven and therefore called Heavenly men included in him so that now whatsoever Christ did it is reckoned by God as if done by us and for us When Christ arose he arose as our head and as a common Person and in God's account we arose with him and in him As among all the sheaves in the Field there was some one sheaf that in the name and room of all the rest was lift up and waved before the Lord so when all were dead Christ as the first-fruits rose again from the dead and by this act of his resurrection all the Elect from the beginning of the World to the end are risen with him and in him He is the first fruits of them that sleep 1 Cor. 15.20 though the Saints are a sleep yet are they vertually risen already with Christ because he is their first-fruits Let this ever be remembred that Christ rose again as the first-fruits as the second man as an head as a common Person 2. That Christ rose again by his own Power this he meant when he said John 2.19 destroy this Temple and in three days I will raise it up He saith not destroy you and some other shall raise it up no no but I even I my self will do it yea and I will do it by my own Power and vertue here is a plain argument of the Divine nature of Christ for none ever did ever could do that but God himself some were raised before Christ was incarnate but not any by himself or by his own proper Power only a Power was imparted to some Prophet by God for that time and turn and so they were raised but Christ rose again not by a Power imparted to some but by his own Power The Widows son of Sarephtah was raised by Elias and the Shunamites son was raised by Elisha both these were raised by others and those others that raised them did it not by their own power but by a power given them from above and therefore though in their life-time they raised others yet being dead they could not raise themselves but Jesus Christ did not only in his life-time raise others but also being dead and laid in his grave and pressed with stones and watched by Souldiers and sought to be deteined by all the Power of darkness yet he as a conqueror by his own Power raised himself he caused all things by the strength of his own arme to give way unto himself I have Power to lay down my life and I have Power to take it up again an equal Power to take it up as to lay it down John 10.18 But against this it may be objected The God of our Fathers raised up Jesus Acts. 5.30 Acts. 3.24 whom God hath raised up having loosed the pains of death In many places the resurrection of Christ is ascribed to his Father how then is he said to raise up himself by his own Power I answer it is true that the Father raised him and yet this contradicts not but that he raised up himself Whatsoever the Father doth I do saith Christ Christ's resurrection is the indivisible work of the blessed Trinity it is a work common to all the three persons there is but one power of the Father and of the Son so that of both it is truly verified the Father raised him and the Son raised himself Mat. 28.2 3. That Christ rose again with an Earthquake and behold there was a great Earthquake for the Angel of the Lord descended from heaven The earth shook at his death and now it trembles at his Resurrection plainly speaking that it could neither endure his suffering nor hinder his rising As a Lion with a Roar is said to make the Bed wherein he lies to tremble so this Lion of the tribe of Judah was able with his voice or sight to make his Bed the earth wherein he lay to tremble no sooner he shakes himself but he shakes the earth at his first motion the earth moves and now was fulfilled that prophesie Psal 114.7 Tremble thou earth at the presence of the Lord at the presence of the God of Jacob. It is not for us curiously to enquire into the cause of this earthquake certainly the cause was above Natures reach it was not any hollow wind got into the bowels of the earth but either it was Christ's rising or the Angels descending the earth either danced for joy that Christ was risen or it trembled for fear that men would no believe his resurrection The Evangelist seems to lay it on the Angel for the Angel of the Lord descended from heaven sure the power of Angels is very great they can move all corporeal things almost in an instant they can stir up tempests they can shake the earth move the waters only all their power is subjected to God's will Bless the Lord all ye Angels that excel in strength Psal 103.20 that do his Will it was the Will of God that now an Angel should take hold on the pillars of the earth and make it shake no wonder if for fear of him the keepers shake Mat. 28.4 and become as dead men and if one Angel be able to shake the earth and to shake the Keepers those armed Souldiers that were set to watch the Tomb what then will Christ himself do when he shall come to judgment the second time with many thousand thousands of Angels Oh now terrible and fearful will his coming be As at Christs Resurrection so at the last Resurrection there will be earthquakes in divers places Mat. 24.7 Christ hath shewed and he will shew himself to be the absolute Lord of heaven and earth see how the earth trembling under his feet doth as it were pay him homage and behold there was a great Earthquake Mat. 28.2 4. That Christ rose again Angels ministring to him An Angel came and rolled back the stone from the door and sate upon it Christs Power was not included in the grave or on the earth but extended to Heaven and to the Hosts therein however the chief Priests and Pharisees conspired together to close him in the earth they sealed the stone and set a watch they made all as sure as possibly they could yet the Angels of heaven are ready to wait on him as their Sovereign Lord. An Angel descended to role away the Stone not that Christ was unable to do it himsef he shook the earth and could he not lift up a stone O yes but thus he would manifest his Power by declaring his Power over the mighty Angels he needed but to say unto his Angel do this and he doth it I find some difference amongst Authors why an Angel should role away the Stone some think it was only for the womens sake that they might go into the Sepulchre and take a view of the empty Tomb and so be satisfied that Christ was
that was against us and nailed to his cross now he spoiled Principalities and Powers and carried the keys of death and hell at his own girdle now he came out of the grave as a mighty Conqueror saying as Dehorah did in her song O my soul Judg. 5.21 thou hast trodden down strength thou hast marched valiantly Again was it not to become the first-fruits of them that sleep Christ was the first that rose again from the grave to dye no more and by vertue of his resurrection as being the first-fruits all the Elect must rise again As in Adam all dye even so in Christ shall all be made alive 1 Cor. 15.22 23. but every man in his own order Christ the first-fruits and afterwards they that are Christ's at his coming Some may wonder can the resurrection of one a thousand six hundred years ago be the cause of our rising yes as well as the death of one five thousand six hundred years ago is the cause of our dying Adam and Christ were two heads two roots two first-fruits either of them in reference to his company whom they stand for And now O my soul thou mayst say with Job I know that my Redeemer liveth Job 19.25 and that I shall see him at the last day not with other but with these same eyes If Christ live then must I live also if he be risen then though after my skin worms shall destroy this body Ver. 26. yet in my flesh I shall see God Again was it not that he might be declared to be the Son of God was it not that he might be exalted and glorified this is the main reason of all the rest see thou to this O give him the glory and praise of his resurrection so muse and meditate and consider on this transaction as to ascribe to his Name all honour and glory what is he risen from the dead Hath God highly exalted him Psal 2.11 and given him a name above every name O then let every tongue confess that Jesus Christ is Lord to the glory of God the Father 3. Consider of the manner of Christ's resurrection he rose as a common person in which respect his resurrection concerns us no less than himself We must not think that when Christ was raised it was no more than when Lazarus was raised his resurrection was the resurrection of us all it was in the name of us all and had in it a seed-like vertue to work the resurrection of us all O the priviledge of this communion with Christ's resurrection if I believe this truly I cannot but believe the resurrection of my body and the life everlasting why Jesus Christ hath led the dance and though of my self I have no right to Heaven or Glory yet in Christ my Head I have as good right to it as any heir apparent to his lands 2. He rose by his own power and so did none but Jesus Christ from the beginning of the world it was never heard that any dead man raised himself Indeed one Instance we have that a dead mans Corps should raise up another dead man They cast the man into the Sepulchre of Elisha 2 King 13.21 and when the man was let down and touched the bones of Elisha he revived and stood up on his feet dead Elisha raised up a dead man from the grave but dead Elisha could not raise up himself from the grave only Christ arose himself and at the same time he raised many others and here was the argument of his God-head John 10.18 I have power to lay down my life and I have power to take it up again how should we but trust him with our life who is the resurrection and the life He that believeth in him though he were dead yet shall he live O my soul he was able to raise himself much more is he able to raise thee up only believe and live for ever 3. He rose with an earthquake O the power of Christ in every passage what ayled thee O earth to skip like a Ram was not the new Tomb hewn out of a Rock and was not a great stone rolled to the door of the Sepulchre the ground wherein he lay was firm and solid Job 18.4 Psal 99.1 and shall the rock be removed out of his place O yes the Lord reigneth and therefore the earth is moved Oh what a rocky heart is this of mine how much harder is it than that rock that moves not melts not at the presence of God at the presence of the God of Jacob the Sun they say danced that morning at Christ's resurrection the earth I am sure then trembled and yet my heart is no way affected with this news I feel it neither dance for joy nor tremble for fear O my soul be serious in this meditation consider what a posture wouldst thou have been in if thou hadst been with those Souldiers that watched Christ so reallize this Earthquake as if thou now felt it trembling under thee 4. An Angel ministred to him at his resurrection An Angel came Mat. 28.2 and rolled back the stone from the door and sate upon it Angels were the first Ministers of the Gospel the first Preachers of Christ's resurrection they preached more of Christ than all the Prophets did they first told the woman that Christ was risen Luke 24.6 and they did the first service to Christ at his resurrection in rolling the stone from the doors mouth O my soul that thou wert but like these blessed Angels how is it that they are so forward in God's Service and thou art so backward One day thou expectest to be equal with the Angels and art thou now so far behind them What! to be equal in Reward and behind them in Service Here 's a Meditation able to check thy Sloath and to spur thee on to thy Duty 5. Many of the Bodies of the Saints arose out of their Graves at His Resurrection as the Angels ministred so the Saints waited on Him In this Meditation trouble not thy self whether David Moses Job Abraham Isaac and Jacob were some of those Saints as some conjecture upon some Grounds It is a better Consideration to look upon them as the Fruit of Christ's Resurrection and as an Earnest of thy Own The Vertue of Christ's Resurrection appears immediately and it will more appear at the general Resurrection Day As sure as these Saints arose with Him and went into the Holy City and appeared unto many so sure shall thy Body rise again at the Last Day and if thou art but a Saint it shall go with Him into the Heavenly Jerusalem and appear before God and His Son Jesus Christ in Glory 6. Christ rose again with a true and perfect Body with an Incorruptible and Powerful Body with a Spiritual and an Agile Body with a Glorious Body brighter than the Sun in his utmost Glory On these things may the Soul expatiate O it is a worthy blessed
of earth other and wept so will this discovery in the appearances of Christ bring a sweet confusion upon the Spirits of Saints then shall a Saint fall at the feet of his Saviour and weeping say O my Jesus thou art my Father Brother Husband Self while there were other things I loved other things besides thy self but alas they are everlastingly gone and have left me alone yet now thou ownest me O my Jesus thou breakest my heart oh I cannot but weep out tears of love and tears of joy at this appearing O welcome welcome sweet Jesus into these clouds oh welcome welcome sweet Jesus into this neather world In these Clouds I must leave our Saviour for a while and the rather because I believe he will descend no lower onely before I pass one word of Use to all his Saints Vse You see him still upon his old design though the world now end yet hitherto there is no end of his great transaction his first coming and his second coming is to save your souls his first coming was to purchase his second to give you the possession of Salvation What are you not glad of this Gospel-news that Christ will come at last from this Empyreal Throne to his judgment-seat to give you the possession of salvation is not the promise of his coming comfortable is it not comfortable to believe in him and to hope for him why muse then what comfort will it be to see his person with all his glorious train coming for you Psal 50.1 2 3 4. The Mighty God the Lord hath spoken and called the Earth from the rising of the Sun to the going down thereof out of Zion the perfection of beauty hath God shined our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him he shall call to the heavens from above and to the earth that he might judge his people It is indeed a most terrible day unto the wicked but oh how sweet and pleasant and comfortable to his Saints Christians do we not long to have Christ's Spirit come into our souls with life do we not droop while Christ is absent from our souls are not the feet of them beautiful that bring glad tydings of peace and of salvation by Jesus Christ Oh then what will it be to see the King not in his Embassadors but in his own person coming for us to fetch us into Heaven if we have but a dear friend returned from some far Country how do all run out to meet him with joy Oh saith the child my father is come saith the wife my husband is come and shall not we when we see our Father our Husband our Head our Saviour returning with great glory and glorious Majesty cry out he is come he is come shall not we at the first view of him in his clouds cry out O yonder is he whose blood redeemed us whose Spirit cleansed us whose prayers prevailed for us whose Law did govern us yonder comes he in whom we trusted and now we see he hath not deceived our trust yonder is he for whom we waited long and now we see we have not waited in vain I verily believe thus it will be with us one day we shall have comfort then oh let us comfort our selves with these words and ever and anon cry Come Lord Jesu come quickly Cant. 8.14 make hast my beloved and be thou like to a Roe or to a young Hart upon the Mountain of spices SECT III. Of Christ's summoning of the Elect to come under judgment 3. FOR Christ's summons of the Elect to come under judgment no sooner is he in the clouds his Throne of judicature but there he stands and thence he sends his holy Angels with a great sound of a Trumpet Mat. 24.31 and they shall gather together his elect from the four winds from one end of the heaven to another Christ's summons are effectual if he will have the elect to meet him they must come to this purpose he sends his Angels and they return with his Saints back again to the judgement-seat In the carrying on of this affair we shall discuss these particulars 1. His mission of the Angels 2. The manner of the mission 3. The resurrection of the world 4. The collection of the Saints wherein 1. whence 2. whither they are gathered 1. For Christ's mission of his Angels he shall send his Angels This was their office from their first creation they were still sent of God this way and that way and indeed herein is one difference betwixt Christ and the Angels he was to fit on God's right hand but they were sent abroad to Minister to the Saints and people of God Heb. 1.13 14. To which of the Angels said he at any time sit on my right hand until I make thine enemies thy foot-stool are they not all Ministring Spirits sent forth to Minister for them who shall be heirs of salvation Now according to their office Christ puts them upon imployment at this day q. d. O my Angels you that wait upon me that excel in strength Psal 103.20 Psal 50.5 that do my commandments and hearken to the voice of my Word go your wayes now into all the four winds of the World gather all my Saints together unto me those that have made a covenant with me by sacrifice search into all the dusts of the earth and leave not behind one dust that belongs unto any Saint search into the bottom of the Sea see what becomes of those drowned bodies of my dear ones if either worms have eaten those in graves or fishes have devoured them in the deep why now restore them am not I as able to recover them as I was to create them is it not as easie for me to raise the dead as to make Heaven and Earth and all of nothing go then and gather together all those dusts and let every dust be brought home to its own proper body and compact those dusts as soft as they are into solid bones and prophesie upon those bones and say unto them O ye dry bones hear the word of the Lord thus saith the Lord behold I will cause breath to enter into you and ye shall live Ezek. 37.4 5 6. and I will lay sinews upon you and cover you with skin and put breath in you and ye shall live and ye shall know that I am the Lord why this is my will and pleasure and therefore be gone O my Angels do your office what have not I commanded you 2. The Mission or commission or dismission given the Angels swift messengers of his will fall on the execution and to that purpose immediately they sound the Trumpet so it follows And he shall send his Angels with a great sound of a Trumpet Here is the manner of their mission they go and as they go they give a shout what this shout is or how it is
under the Power of the promise we begin then to know that we are in that same Covenant But this is rather say they to feel our selves in that Covenant which God hath made with Christ than to enter into Covenant with God our selves 2. Others argue hence that there is no Covenant or promise made with Christ personal but only with Christ mystical such who are members of Christ and so united to Christ for mark the Text say they the promise is made first to Abraham and then to his seed this seed is such a seed as comes to have right to the promise in order from Abraham now this cannot be Christ personal but Christ mystical And whereas the Text sayes the promise is not made to seeds but to one seed which is Christ John 8 37 Gal. 37.29 they distinguish of a double seed of Abraham First there is a carnal natural seed according to the flesh and in this sense Christ speaks to those wicked unbelieving Jewes which went about to kill him I know ye are Abrahams seed but ye seek to kill me Secondly there is a spiritual seed that walk in the faith steps of Abraham know ye therefore that they which are of faith the same are the children of Abraham And if ye be Christs then are ye Abrahams seed and heirs according to the promise now the promise is made to Abraham and his seed not seeds i.e. not to both seeds both carnal and spiritual but only to the one which is the spiritual and this seed is Christ i.e. Christ mystical the body of Christ the faithful that are knit to Christ by a true and lively faith 3. Others argue hence that this Covenant is made both betwixt God and Christ and betwixt God and us First betwixt God and Christ all the work of redemption and salvation was transacted betwixt God and Christ before the foundation of the world but this doth not hinder but that the same promise is afterwards in time made to us also Look as it is in Covenants amongst men while the child is yet unborn the father takes conveyance of an inheritance for his child which he keeps in his own hand till the child be born and come to years and then he puts it into his own possession so it is here we are for a time hid in the womb of Gods Election till we are brought forth by the grace of regeneration now during this time we are not in our selves capable of receiving any promise of life made to us but it is made to Christ in our behalf and he receives the promise from the Father in our stead but yet so that when we come to be born anew the promises are made unto our selves and then we are put into possession of them Here then is the meaning of the Text the Covenant is made with Christ i.e. with Christ and his heirs principally with Christ and with Abrahams nature in Christ and yet personally with believers who are also the seed of Abraham All the difference is in that terme Christ what thereby is meant whether Christ personal or Christ mystical or Christ representative And we say 1. Not Christ personal I mean not Christs person singly considered for that 1. Would fight with the scope of Paul whose bent it is to prove the promise of eternal life to be made to all believers and that 2. ver 17. veâ— 8. ver 14. ver 13. Would conclude the promise of eternal life to be given onely to Christ and not at all to those that are believers in Christ 2. Not Christ Mystical for 1. The promise is made to Christ In whom the Covenant was confirmed 2. In whom the nations were blessed 3. In whom we receive the promise of the Spirit through faith 4. Who was made a curse for us Now not any of these can agree to Christ mystical Christ mystical did not confirme the Covenant nor bless the Nations nor give the Spirit nor was made a curse 3. It is Christ representative Christ-Mediatour Christ a publick person to whom the promises were made for Christ and his heirs are but all of them one confederate family and as the Covenant of works was made with Adam and all his and there were not two Covenants so here the Covenant is made with the second Adam and his children But every man in his own order Christ the first-fruits 1 Cor. 15.23 and afterwards they that are Christs I have now propounded the Object we are to look unto it is Jesus in that eternity before all time untill the Creation Our next business is to direct us in the Art or Mystery of Grace how we are to look unto him in this respect CHAP. II. SECT I. Of knowing Jesus carrying on the Great work of our Salvation in that Eternity LOoking comprehends knowing considering desiring hoping believing loving joying calling upon Jesus and conforming to Jesus If then we will have an inward experimental Look upon Jesus we must act and exercise all these particulars 1. We must know Jesus carrying on the great work of our salvation in that eternity before all time Come learn what this Jesus is 1. In his relation to God and so he is Gods Son eternally begotten before all worlds See above and learn it throughly who it is that was begotten for the person when it was for the time how it was for the manner and what was the mutual kindness and love of him that begot and of him that was begotten O the height and depth of this knowledge 2. Come learn what this Jesus is in his relation to us before all worlds and to that purpose study close that great transaction betwixt God and Christ for our salvation 1. Study that project of God that he would glorifie his grace and to this end that he would predestinate Christ and in Christ he would choose some of the souls of men and amongst the rest that he would choose thee whom notwithstanding sin he would make holy and without blame before him in love 2. Study the counsels of God concerning man before all worlds O 't was an hard question how sin should be pardoned the sinner reconciled and yet God glorifie his justice none but the wisdome of God could ever find out a way to have had mercy on the man and yet to take vengeance on the sin but herein appeared the depth of the riches both of the wisdome and knowledge of God he devised the way to translate this mans sin suppose thine own sins on anothers person who was able to bear them to interest this mans person suppose thine own self in anothers righteousness who was able to cover him 3. Study the foreknowledge of God how the Lord knew his from everlasting with a knowledge of love and approbation after the project was laid and the counsels of God were agreed upon it then God fore-knew or fore-saw whom to imbrace in his eternal love And O my soul if thou art one of
everlastingly for it O my soul canst thou ponder on this and not love him dearly who has thus loved thee Come stir up the gift that is in thee if thou art a Christian thou hast some sparks though now it may be under the ashes come rub chase and warm thy affections at this fire love like a watch must be wound up or else it will fall downwards what dost thou why stand'st thou idle in the heat of the Day Christ hath fire in his hand 't is but looking up and reaching out thy hand to take it from him O take it with both thy hands and be thankful for it Prayer ejaculation contemplation judicious observation of the Spirits season are thy best instruments to kindle this fire of love in thee And methinks thy heart should begin now to melt methinks it should receive more easie impressions from the object before it methinks these eternal works and acts of God and Christ towards thy poor soul should begin to overcome thee Cant. 6.5 Cant 8.6 and to burne thy heart as with coales of Juniper Why Lord is it thus was I Elected from all Eternity in Christ was I ordained to a glorious inheritance before there was a World was this business to make me happy one of the cheef deep counsels of God was this one of the works of his wisdome that he was exercised about before the World began was this the great designe of God in making the World and in making Heaven the place of glory to glorifie himselfe and to glorifie such a poor wretch as I am O then how should this but mightily inflame my heart with the love God and love of Christ how should I choose but say as the Martyr did Oh that I had as many lives as I have haires on my head to lay them down for Christ Ah what flames of Divine affection what raptures of zeal what ravishments of delight what extasies of obedience can be enough for my blessed God and dearest Redeemer SECT VII Of joying in Jesus in that respect 7. WE must joy in Jesus as carrying on that great work of our salvation in that Eternity This joy is a passion arising from the sweetness of the Object that we enjoy O my soul dost thou believe and art thou now cast into a pang of love how then should thy joy but come on As Christ said to the 70. In this rejoyce not Luk. 10.20 that the spirits are subject unto you but rather rejoyce because your names are written in Heaven so rejoyce not thou in this that the world is thine that riches are thine that thou hast subdued men and devils but herein rejoyce that thy name is written in the Book of life O what a comfortable point is this that the Father and Christ should transact a bargaine from Eternity concerning thee by name that the Father and the Son should commune together concerning thy heaven as if their language had been thus Father what shall be given to thy justice to ransome such a one Abraham Isaac Jacob Matthew Mark Luke John Mary Martha Hannah c. why no more but this thou shalt dye my Son and whosoever believeth in thee shall live for ever Why then saith Christ I will engage for such and such a one I will enter into Bond for such and such a person Abraham shall believe in time See I have writ down his name in the Book of life And who art thou that readest art thou a believer dost thou believe in the Lord Jesus Christ Christ said the same of thee and entered into a bond for thee and entered they name in the Book of life See the certainty of this in Phil. 4.3 Phil. 4 3. Thou Thomas Andrew Peter Christ knows thee by name and thy name is written in the Book of life O go thy way and rejoyce and take strong consolation is there not cause why I tell thee thy name is in the Book of Heaven and if this may adde to thy joy know there is none in Heaven or Earth shall ever be able to blot it out again No no poor soul Rom. 8.1 there is no condemnation to them that are in Christ Jesus God hath decreed thy salvation and Gods decree shall stand let Men and Devils say what they will to the contrary Psal 33.11 The counsel of the Lord standeth for ever the thoughts of his heart to all generations it is as possible for God to deny himself as it is possible for thee a believer to perish 1 Pet. 1.5 We are kept saith the Apostle by the power of God through faith to salvation and therefore rejoyce and againe rejoyce yea raise up thy joy to that pitch of triumph which is joy elevated and elevated so high that it comes to victoriousness and magnanimous conquest of heart over all things say with the Apostle what my name written in the Book of life Rom. 8 3â— 35 38 39. who shall lay any thing to the charge of Gods Elect who then shall separate me from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword nay I am perswaded that neither death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate me from the love of God which is in Christ Jesus my Lord. SECT VIII Of calling on Jesus in that respect 8. VVE must call on Jesus or on God the Father in and through Jesus This also is included in looking as David while Praying unto thee do I lift up mine Eyes Psa 123.1 O thou that dwellest in the Heavens Now this calling on God or looking to God contains Prayer and Praise 1. We must pray that all these transactions betwixt God and Christ may be assuredly ours and that God would clear up our Titles more and more yea and seeing all good things tending to Salvation were from all Eternity prepared for us we are therefore to pray that by prayer we may draw them down from Heaven for what though our Evidences be clear Yet this must not cast out means God doth not use to bestow his saving Graces on lazy sluggards those therefore who from the certainty of Predestination do pretend that the duty of Prayer is superfluous do plainly shew that they have no certainty at all Aquinas Aquinas part c q. art 8. was Orthodox in this the Predestinate must Pray because by these effects of Predestination the Salvation of Souls is best ascertained The same Spirit which Witnesseth to our Spirit that we are his Chosen is also the Spirit of Prayer and Supplication and therefore he that believes that he is one of Gods Elect he cannot but pray for those things which he believeth that God hath prepared for him before the foundation of the World 2. We must praise God what that God should look on us and Predestinate us to Life
unless we are Abrahams seed and heirs according to promise Gal. 3.29 4. Vnto thy seed I will give this Land saith God as an everlasting possession Gen. 17.8 Gen. 17.8 but how should that which the Israelites possessed only for a time be called an everlasting possession The answer is that the word translated everlasting doth not ever signifie that which shall have no end but an age a term or continuance as it was said of Samuel he should appear before the Lord and there abide for ever 1 Sam. 1.22 Ps 145.1 2 Ps 146.2 Jer. 25.9 i. as long as he lived and I will praise the Lord said David for ever and ever i. whiles I live will I praise the Lord as long as I shall have any being I will sing praises unto my God And the desolations of the captivity were called perpetual desolations i. long desolations even for seventy years Touching these blessings or priviledges I have no more to say but this that God gave more of the temporal less of the spiritual to the natural seed in the first ages but in the latter ages more of the spiritual priviledges and less of the temporal yea and thus it is this day for the most-what among the Christian seed of the Gentiles 1 Cor. 1.26 for ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called 2. Of things spiritual thus we read fear not Abraham I am thy shield and thy exceeding great reward I am God all-sufficient or omnipotent the almighty God Gen. 15.1 Gen. 17 1-17.7 I will be a God unto thee and to thy seed after thee O what precious promises are these 1. I am thy shield to keep thee from all evil such a shield that no creature can pry through such a shield as shall cover thee over nay such a shield as shall cover thee about as sometimes God spoke of Jerusalem I saith the Lord will be unto her a wall of fire round about So here Zach. 2.3 I will be a shield a wall of fire round about not only a wall to keep thee safe but a wall of fire to consume all them that are against thee as a fire which stands about like a wall doth not only defend those that are within but it burns those without that come near unto it so is God to his people 2. I am thy exceeding great reward I am the almighty God I will be a God unto thee This is the very soul of the covenant and of all the promises of God q. d. quantus quantus sim vester ero all I am is thine my self my goods my grace my glory whatsoever is in me all that I have and all my attributes are thine my power my wisdom my counsel my goodness my riches whatsoever is mine in the whole world I will give it thee for thy portion I and all that I have are thine for thy use Christians was not this an exceeding great reward who can understand the height and depth and length and bredth of this reward surely happy is the people that is in such a case yea happy is that people whose God is the Lord Psal 144.15 but more of this hereafter 6. What is the condition of this covenant I answer the condition of the covenant of grace is faith and only faith to this purpose it is said of Abraham he believed in the Lord and he counted it to him for righteousness This text is often alledged by the Apostles Gen. 15.6 Rom. 4.3 Gal. 3.6 Jam. 2.23 Gen 45.25 26 the word believed imports that he thought the Word of God to be sure certain stable and constant it is such a belief as is opposed to fainting as it is said of Jacob when he heard the report of his sons that Joseph was alive his heart fainted because he believed not but when he believed his heart revived and David saith of himself I had fainted unless I had believed So that it is a lively motion of the heart assenting unto and trusting in God psal 27 13 and in the word of God as firm and constant This was the very condition of the covenant which God required of Abraham q. d. Abraham dost thou believe that such a Messiah shall be sent into the world art thou able to believe yes I believe Lord said Abraham well saith God I will put thee to the trial I will give thee a Son though thou art as a dead man and Sarah as a dead woman yet I will promise thee a son art thou able to believe again thou seest the land of Canaan thou hast not one foot in it yet I will give thee this land in the length and bredth of it for thy possession art thou able to believe this you will say what are these to the condition of the covenant which is only to believe in God and to believe in Jesus Christ O yes 1. These were shaddows of the great promise Christ and therefore that act of faith whereby Abraham believed that he should have a son and that his Children should possess the land of Canaan was likewise a branch a shaddow a pledge of that main act of faith whereby he believed the promised seed in whom himself all the Nations of the earth should be blessed But 2. Let this be remembred that Abraham did not only believe the temporal promises but every promise as I will be thy shield and thy exceeding great reward now who is our shield but Christ and who is our reward but Christ but especially he believed the promise of the seed and who is the head of the seed but Christ yea he believed in that promised seed in whom all the nations of the earth should be blessed and who was that but Christ your father Abraham saith Christ rejoyced to see my day Jâ—hn 8.56 and he saw it and was glad He saw it how could he see it thou art not yet fifty years old said the Jews and hast thou seen Abraham or could Abraham see thee or thy day yes even then he saw it when he believed in Christ he could see it no other ways but by an eye of faith therefore no question he believed in Christ and that was counted to him for righteousness But may some say if faith alone be the condition of the covenant then what need is there of any obedience or works of holiness this was the old plea of loose libertines in the Apostles times Jam. 8.20 to whom James gave answer But wilt thou know O vain man that faith without works is dead a good tree saith Christ is known by its fruits and so is right and sound faith let a man believe in truth and he cannot but love and if he love he cannot but be full of good works thus Abraham was justified by faith Abraham believed God saith the Apostle and it was imputed to him for righteousness but was not
Holy One to see Corruption 4. That He Ascended up into Heaven Thou hast Ascended on High Thou hast led Captivity Captive Thou hast received Gifts for Men. 5. That He must be King over us both to Rule and Govern His Elect and to bridle and subdue His Enemies I have set My King upon My Holy Hill of Sion Psal 2.6 7. I will declare the Decree the Lord hath said unto Me Thou art My Son this day have I begotten Thee Acts 13.33 The Lord said unto My Lord Sit Thou at My Right Hand Psal 110.1 2. Heb. 1.13 until I make Thine Enemies Thy Foot-stool The Lord shall send the Rod of Thy Strength out of Zion Rule Thou in the midst of Thine Enemies 6. That He must be Priest as well as King and Sacrifice as well as Priest Psal 110.4 Heb. 5.6 The Lord hath Sworn and will not Repent Thou art a Priest for ever after the Order of Melchisedech Thou lovest Righteousness and hatest Wickedness Psal 45.7 therefore God Thy God hath anointed Thee with the Oyl of Gladness above Thy Fellows i.e. Above all Christians who are thy Fellows Consorts and Partners in the Anointing Sacrifice and Burnt-Offering Thou wouldst not have but mine Ear hast Thou bored Psal 40.6 7. Heb. 10.5 6 7. Burnt-Offering and Sin-Offering hast Thou not required Then said I Loe I come In the Volume of the Book it it written of me That I should do Thy Will O God Mine Ears hast Thou bored or digged open The Septuagint to make the Sense plainer say But a Body hast Thou fitted me or prepared for me Meaning that His Body was ordained and fitted to be a Sacrifice for the Sins of the World when other legal Sacrifices were refused as unprofitable O see how clearly Christ is revealed in this Expressure of the Covenant It was never thus before And thus far of the Covenant of Promise as it was manifested from David till the Captivity SECT VI. Of the Covenant of Promise as manifested to Israel about the Time of the Captivity THE great Breaking-forth of this Gracious Covenant was to Israel about the Time of their Captivity By reason of that Captivity of Babylon Israel was almost clean destroyed and therefore then it was high time that the Lord should appear like a Sun after a stormy Rain and give them some clear Light of Christ and of this Covenant of Grace than ever yet He doth so and it appears especially in these words Behold the days come saith the Lord Jer. 31.31.32 that I will make a new Covenant with the house of Israel 33.34 and with the House of Judah not according to the Covenant which I made with their Fathers in the day that I took them by the Hand to bring them out of the Land of Egypt which my Covenant they break although I was an Husband unto them saith the Lord but this shall be the Covenant that I will make with the House of Israel After those dayes saith the Lord I will put my Law in their Inward Parts and write it in their Hearts and I will be their God and they shall be My People and they shall teach no more every Man his Neighbour and every Man his Brother saying Know the Lord for they shall all know Me from the Least of them unto the Greatest of them saith the Lord for I will forgive their Iniquity and remember their Sin no more In this Expressure of the Covenant we shall examine these Particulars 1. Why it is called a New-Covenant 2. Wherein the Expressure of this Covenant doth excel the former which God made with their Fathers 3. How doth God put the Law into our inward Parts 4. What is it to have the Law written in our Hearts 5. How are we taught of God so as not to need any other kind of Teaching comparatively 6. What is the Universality of this Knowledge in that All shall know me saith the Lord 7. How is God said to forgive Iniquity and never more to remeber sin 1. Why is it called a New Covenant I answer It is called New either in respect of the late and new Blessings which God vouchsafed Israel in bringing back their Captivity with Joy and planting them in their own Land again or it is called New in respect of the Excellency of this Covenant Thus the Hebrews were wont to call any thing Excellent Psal 96.1 New O sing unto the Lord a New Song Psal 96.1 that is an Excellent Song Or it is called New in contradiction to the Covenant of Promise before Christ came In this latter Sense the very same words here are repeated in the Epistle to the Hebrews Heb. 8.8.13 Behold the Dayss come saith the Lord when I will make a New Covenant with the House of Israel and the House of Judah In that He saith a New Covenant He hath made the First Old now that which decayeth and waxeth old is ready to vanish away The New-Covenant is usually understood in the latter Sense it is New because diverse from that which God made with the Fathers before Christ it hath a new Worship new Adoration a new Form of the Church new Witnesses new Tables new Sacraments and Ordinances and these never to be abrogated or disannulled never to wax Old as the Apostle speaks Yet in respect of those new Blessings which God bestowed upon Israel immediately after the Captivity this very Manifestation may be called New Jer. 23.7 8. And in reference to this Behold the Dayes come saith the Lord that they shall no more say The Lord liveth which brought up the Children of Israel out of the Land of Egypt but The Lord liveth which brought up and which led the Seed of the House of Israel out of the North Countrey and from all Countries whither I had driven them and they shall dwell in their own Land 2. Wherein doth the Expressure of His Covenant excel the former which God made with their Fathers I answer 1. It excels in the very Tenor or outward Administration of the Covenant for this Covenant after it once began continued without Interruption until Christ whereas the Former was broken or did expire Hence God calls it a New-Covenant Not according to the Covenant which I made with their Fathers in the Day that I took them by the Hand to bring them out of the Land of Egypt which my Covenant they brake although I was an Husband unto them saith the Lord. In this respect it might be called New or at least it may be called an Inchoation of the New because it continued till Christ which no other Expressure of the Covenant did before and so it excelled all the former 2. It excels in the Spiritual Benefits and Graces of the Spirit We find that under this Covenant they were more plentifully bestowed upon the Church than formerly Mark the Promises Jer. 24.6 7. I will set My Eye upon them for Good and I will bring
to God You see now what we mean by this writing of the Law within us 5. How are we taught of God so as not to need any other kind of teaching comparatively I answer 1. God teacheth inwardly In the hidden part thou hast made me know wisdom Psal 51.6 Psal 16.17 saith David and again I thank the Lord that gave me counsel my reins also instruct me in the night season The reins are the most inward part of the Body and the night season the most retired and private time both express the intimacy of divine teaching man may teach the brains but God only teacheth the reins the knowledge which man teacheth is a swimming knowledge but the knowledge which God teacheth Cathedram habet in coelis qui corda doces Aug. is a soaking knowledge God who commanded light to shine out of darkness hath shined into our hearts Mans light may shine into the head but Gods light doth shine into the heart His Chair is in Heaven that teacheth hearts saith Austin 2. God teacheth clearly Elihu offering himself instead of God to reason with Job he tells him My words shall be of the uprightness of my heart Job 33.3 and my lips shall utter knowledge clearly If ever the Word come home to an heart it comes with a convincing clearness So the Apostle Our Gospel came unto you not in word only but in power and in the Holy Ghost and in much full assurance The word hath a treble Emphasis 2 Thes 1.5 assurance full assurance and much full assurance here is clear work 3. God teacheth experimentally the soul that is taught of God can speak experimentally of the Truths it knows I know whom I have believed saith Paul 2 Tim. 1.12 I have experienced his faithfulness and all-sufficiency I dare trust my all with him I am sure he will keep it safe to that day Common knowledge rests in generals but they that are taught of God can say As we have heard so we have seen they can go along with every truth and say It is so indeed I have experienced this and that Word upon my own Heart In this case the Scripture is the Original and their Heart is the Copy of it as you have heard they can read over the Promises and Threatnings and say Probatum est David in his Psalms and Paul in his Epistles speaks their very Hearts and feels their very temptations and makes their very objections they can set to their Seal John 3.33 that God is true they can solemnly declare by their lives and conversations that God is true and faithful in his word and promises 4. God teacheth sweetly and comfortably Thou hast taught me saith David Psal 119.102.103 and then it follows How sweet are thy words unto my taste Yea sweeter than the Honey to my Mouth He rolled the word and promises as Sugar under his Tongue and sucked from thence more sweetness than Sampson did from his Honey-comb Luther said he would not live in Paradise if he must live without the Word Cum vâ—rbo in iâ—sâ—rrâ—â—e â—â—e est â—ieâ—re Luth 4. tom opâ—r â—aâ— but with the Word said he I could live in Hell When Christ put his hand by the hole of the door to teach the heart her bowels were moved and then her fingers drop upon the handles of the Lock sweet smelling myrrhe Cant. 5.5 The teachings of Christ left such a blessing upon the first motions of the Spouses heart that with the very touch of them she is refreshed her fingers drop myrrhe and her bowels are moved as the very monuments of his gracious teachings So in Cant. 1.3 Cant. 1.3 Because of the savour of thy Oynement thy Name is as an Oyntment poured forth therefore do the virgins love thee Christ in Ordinances doth as Mary open a Box of Oyntments which diffuseth a spiritual savour in Church-Assemblies and this oâ—ly the spiritual Christian feels Hence the Church is compared to a Garden shut up a Fountain sealed Cant. 4.12 wicked men are not able to drink of her delicacies or smell of her sweetness a spiritual Sermon is a Fountain sealed up the spiritual administration of a Sacrament is a Garden enclosed Sometimes O Lord thou givest me a strange motion or affection said Augustine which if it were but perfected in me Aug. l. 16. Confes c. 40. I could not imagine what it should be but eternal life Christians these are the teachings of God and in reference to this we shall no more teach every man his neighbour and every man his brother saying know the Lord. Gods teaching is another kind of teaching than we can have from the hands of men there is no man in the world can teach thus and therefore they whom God teacheth need not any other kind of teaching respectively or comparatively 6. What is the universality of this knowledge They shall all know mâ— from the least of them to the greatest of them saith the Lord The meaning is that all that are in the Covenant of grace shall be so taught of God as that in some measure or other they shall every one know God inwardly clearly experimentally sweetly and savingly I know there are several degrees of this knowledge God hath several Forms in his School there are fathers for experience 1 Joh. 2.12 young men for strength and babes for the truth and being of Grace as one Star differeth from another in glory so also is the School of Christ But here I am beset on both sides 1. Many are apt to complain alas they know little of God! sweet babes consider 1. It is free grace you are stars though you are not stars of the first and second magnitude it is of the Covenant of grace that God hath let into your souls a little glimmering Case Correc instruct though not so much light as others possibly may have in point of holy emulation as one notes well we should look at degrees of grace but in point of thankfulness and comfort we should look at the truth and being of grace 2. If you know but a little you may in time know more God doth not teach all his lessons at first entrance Psal 119.130 it is true The entrance of thy Word giveth Light but this is as true that God lets in his Light by degrees it is not to be despised if God do but engage the heart in holy desires and longings after knowledge so that it can say in sincerity My Soul breaketh for the longing that it hath unto thy judgments at all times Psal 119.20 Others on the contrary ground themselves so learned from this very promise that they exclude all teachings of men The anointing say they teacheth us all things and we need not that any man teach us and they shall teach no more every man his neighbour and every man his brother 1 Joh. 2.27 Jer. 31.34 saying know the Lord for they shall all c. I
make you able Ministers not of the Letter but of the Spirit He is such a Prophet as teacheth inwardly clearly experimentally and sweetly no man in the world can say this or do this but Jesus Christ the great Prophet of the Church whom God hath raised up like unto Moses or far above Moses Oh my Soul consider if thou art thus taught of God 4. I will forgive their Iniquity and I will remember their Sins no more Rom. 4.7 Consider of this Blessed are they whose Iniquities are forgiven and whose Sins are covered Consider O my soul suppose thy case and thy condition thus As thou livest under Laws of men so for the transgression of those Laws thou art called to account the Judge weighs and gives an impartial and just judgment he Dooms thee to the Axe or Rack or Wheel and because of the aggravation of thy Crime he commands thee to be tortured leisurely that Bones Sinews Lights Joints might be pained for twenty thirty forty fifty years that so much of thy flesh should be cut off every day that such and such a Bone should be broken such and such a day and that by art the flesh should be restored and the Bone cured again that for so many years as is said thou mightest be kept every day dying and yet never die that all this while thou must have no Sleep nor Ease nor Food nor Cloathing convenient for thee that Whips of Iron Lashes and Scourges of Scorpions that Racks Wheels Cauldrons full of melted Lead should be prepared instruments of thy continual horrible terrible Torments in this case suppose a mighty Prince by an Act of free and special Grace should deliver thee from this Pain and Torture and not only so but should give thee a Life in perfect health should put thee into a Paradise of Pleasures where all the honour acclamations love and service of a world of Men and Angels should await thee and where thou shouldst be elivated to the top of all imaginable Happiness above Solomon in the highest Royalty or Adam in his first Innocency where not this mercy wouldest thou not thing it the highest Act of Grace and Love that any creature could extend to his fellow-creature and yet O my Soul all this is nothing but a shadow of grace in comparison of the love and rich grace of God in Christ in the justification of a sinner If thou hast a right to this promise I well forgive thy Iniquity and I will remember thy sin no more Thou art delivered from eternal Death and thou art entitled to an eternal Kingdom O know thy blessedness aright Consider how infinitly thou art engaged to God and Christ and mercy and free-grace This promise sounds forth nothing but grace and blessing grace from God and blessing on us it is grace because nothing but grace and mercy can forgive it is grace because God if he will hath power in his hand to Revenge he doth not pass by sin as men do offences when they dissemble forgiveness they may forgive because they have not power to avenge Dut 32.35 Exod. 36. â—4 it is otherwise with God To me belonges Vengeance and Recompence saith God He is able to destroy and yet he chuseth to forgive this is his Name strong and gracious O my Soul thou art apt to complain what will the Lord forgive my Sins What reason hath God to look on me to Pardon me to pluck me as a firebrand out of the Fire of Hell why should God forgive me But now consider if thy heart be humbled the Lord will do it 1. Because he delighteth in Mercy it is a pleasure to God to forgive Sins Micah 7.18 never did we take more pleasure nor so much pleasure in acting and committing of sin as he doth in the pardoning of sin he is the Father of Mercies 2 Co. 1.3 he delights in mercy as a Father in his Children it doth him good to see the Fruits of his own mercy in taking away the sins of his own people 2. Because it is his purpose which he hath purposed within himself from all Eternity this was the great design of God as you have heard to make his grace glorious in those whom he intends to save he will have the praise of the glory of his Grace Eph. 1.6 2 Thes 1.10 he will not lose his glory he will be admired in his Saints he will make the World to wonder when it shall be known what sin hath been committed by them Rom 9. â—â— and pardoned by him And hence it is that Gods people are called Vessels of Mercy that he might make known the Riches of his Glory on the Vessels of Mercy for as Vessels are or may be filled up to the brims so the Vessels of Mercy shall be filled with Mercy up to the Brim that the Riches of his Glory in the pardon of Sin may be seen and known to the wonder of all the world 3. Because it is his Nature and Inclination to pardon Sin this appears 1. In the Proclaiming of his Name the Lord the Lord Merciful and Gracious Long-suffering Exâ—d 34.6 abundant in Goodness and Truth keeping Mercy for Thousands forgiving Iniquity and Transgression and Sin Mat. 11.28 2. In his gracious Invitations Come unto me saith Christ if sin burden you I will ease you 3. In his patience and waiting for Repentance he waits to this very end that he might be gracious Isa 30.18 and that he may have mercy for the Lord is a God of judgment Isa 43.25 4. Because it is his promise to pardon sin I even I am he that blots out thy transgressions for my own sake and will not remember thy sins This promise of Pardon is one of the great blessings of the Covenant of Grace you hear the words in this very expressure of it Jet 31.34 I will forgive their Iniquity and I will remember their sins no more Now come consider O my soul of every particular in this gracious Covenant and O be serious in thy Consideration surely there is too much expence of thy spirit upon vain and transitory and worldly things alas alas thou hast but a short time to live and the strength of thy mind that I call for it is the most precious thing thou hast O then let the business and activeness of thy mind let thy inmost thoughts and deep affections be acted and exercised on this Subject be careful that none of these waters run besides the Mill. If God and Jesus and all thy good be included here why should not thy whole soul be intent on this Why shouldst thou spend it on the Creature why shouldst thou be so subject to carnal griefs and fears surely all these are fitter to be fixed on God in Christ on Jesus in a Covenant of Grace SECT III. Of Desiring Jesus in that respect 3. WE must desire after Jesus carrying on the great work of our Salvation in a way of
of assurance but if thou art perswaded of thy Interest O then rejoyce therein is it not a Gospel-duty to rejoyce in the Lord and again to rejoyce The Lord is delighted in thy delights Phil. 4.4 he would fain have it thy constant frame and daily business to live in joy and to be alwayes delighting thy self in him This one Promise I am the Lord thy God is enough to cause thy appetite to run to it and to unite it self to it by Love and to scatter it self on it and to overflow those powers of the Soul that are nearest to it that every part of the Soul may concur to the possession of it Bless the Lord O my Soul saith David and all that is within me bless his holy Name So rejoyce in the Lord O my Soul and all that is within me rejoyce in the Name of God This is true joy when the soul unites it self to the good possessed in all its parts And was there ever such an object of true joy as this Heark as if Heaven opened and the voice came from God in Heaven I will be a God to thee and to thy Seed after thee I am the Lord thy God and I will be thy God What doth not thy heart leap in thy bosom at this sound John the Baptist leaped in his mothers womb for joy at the sound of Maries Voice and doth not thy soul spring within thee at this voice of God O wonder some can delight themselves in sin and is not God better than sin Others more refined and indeed sanctified can delight themselves in remission of Sin in Grace Pardon Holiness Fore-thoughts of Heaven how exceedingly have some gracious hearts been ravished with such thoughts But is not God the objective happiness the Fountain-blessedness more rejoycing than all these Why Dear soul if there be in thee any rejoycing faculty now awake and stir it up it is the Lord thy God whom thou art to rejoyce in it is he whom the glorious spirits joy in it is he who is the top of Heavens joy their exceeding joy and it is he who is thy God as well as their God Enough enough or if this be not enough hear thy Duty as the Lord commands thee Rejoyce in the Lord Phil. 3.1 Phil. 3.1 Be glad ye Children of Zion and rejoyce in the Lord your God Joel 2.23 Joel 2.23 Rejoyce in the Lord all ye Righteous for praise is comely for the upright Psal 33.1 Psal 33.1 Rejoyce in the Lord ye Righteous and give thanks at the remembrance of his holiness Psal 97.12 Psal 97.12 Let all those that put their trust in thee rejoyce let thâ—m ever shout for joy because thou defendest them let them also that love thy Name be joyful in thee Psal 5.11 Psal 5.11 Let the Righteous be glad let them rejoyce before God yea let them exceedingly rejoyce Psal 68.3 Psal 68.3 Glory ye in his holy Name let the heart of them rejoyce that seek the Lord Psal 105.3 Psal 105.3 Let Israel rejoyce in him that made him let the Children of Zion be joyful in their King Psal 149.3 Psal 149.3 Be glad in the Lord and rejoyce O ye Righteous and shout for joy all ye that are upright in heart Psal 23.11 Psal 23.11 O what pressing Commands are these SECT VIII Of calling on Jesus in that respect 1. WE must call on Jesus or on God the Father in and through Jesus in reference to this gracious Covenant Now this calling on God containes Prayer and Praise Jer. 31.16 1. We must pray we must use Arguments of Faith challenging God Turn thou me and I shall be turned Why for thou art the Lord my God This Covenant is the ground on which all Prayers must be bottomed the Covenant we know contains all the Promises and what is Prayer but Promises turned into Petitions Thus prayed the Prophet Jeremy Jer. 14.21 22. Do not abhor us for thy Names sake do not disgrace the Throne of thy Glory remember break not thy Covenant with us VVhy Art not thou he the Lord our God And thus prayed the Prophet Isaiah Isa 64.9 Be not wroth very sore neither remember iniquity for ever behold we beseech thee and why so we arâ— all thy Poople q. d. Every one doth for its own the Prince for his People the Father for his Children and the Shepherd for his Sheep and will not God do for his own in covenant with him Be thy soul in the saddest desertion yet come and spread the Covenant before God A Soul in the greatest depth swimming on this Covenant of Grace it keeps it from sinking whence Christ in his blackest saddest hour prayed thus My God my God why hast thou forsaken me Be thy Soul in trouble for sin and prevailing corruption yet go to God and plead his Promise and Covenant say as Johoshaphat Lord I am so born down by the power of my sin that I know not what to do only mine eyes are unto thee O do thou subdue mine iniquities Be thy soul troubled for want of strength to do this or that duty yet go to God and Christ in the Covenant of Grace and say Lord thou knowest I have no strength of my self I am a barren Wilderness but thou hast entred into a Covenant of Grace with me that thou wilt put thy Law into my inward parts thou wilt cause me to keep thy judgments and do them Ezek. 36.27 Ezek. 36.27 As sometimes thou saidst to Gideon I have sent thee therefore I will be with thee Judg. 6.16 Judg. 6.16 Many are apt to set upon their duties in their own strength but Oh my soul look thou to the promise of Grace and of the Spirit and put them in suit and alledge them unto Christ Many are apt to work out their sanctifications by their VVatchfulness Resolutions Vows Promises made unto God but alas were there not more help in Gods Promises which he makes to us than in our Promises which we make to him we might lie in our pollutions for ever O here 's the way in every want or strait or necessity fly to God and Christ saying Thou art our Father and we are thy People O break not thy Covenant with us I confess strong expressions and affections are good in Prayer but surely strength of Faith in the Covenant of God is the greatest strength of our Prayer Here it may be some Soul will object Object O if I were assured that I were in Covenant with God thus would I pray but alas I am a Stranger an Alien and so have been to this very day I have no part in the Covenant I Answer Answ If thou art not actually in Covenant yet thou may'st be in Covenant in respect of Gods purpose and gracious intention Howsoever to encourage all to seek unto God consider these Particulars 1. The Freeness of the Promise in this Covenant of Grace Come and buy
is our Peace who hath made both one and hath broken down the middle Wall of Partition between us And therefore prayes the Apostle now the Lord of Peace himself or the Lord himself who is Peace give you peace alwayes by all means And according to his Type Melchisedech as he was King of Righteousness so also he was King of Salem which is King of Peace Thus Christ is Mercy Heb. 7.2 and Christ is Truth and Christ is Righteousness and Christ is Peace Now where should all these meet but in him who is them all Surely there they meet and at the meeting they all ran first and kissed the Son and that done Truth ran to Mercy and embraced her and Righteousness to Peace and kissed her they that so long had been parted and stood out in difference now they meet and are made Friends again O the blessed effects of this Birth of Christ it is Christ that reconciled them and that reconciled us and them He reconciled all things saith the Apostle whether they be things in Earth or things in Heaven Col. 1.20 Now is Heaven at peace with it self and Heaven and Earth at peace one with another and that which glues all and makes the Peace is this Birth of Christ the budding of this Vine Truth shall Bud out of the Earth and then Mercy and Truth shall meet together c. 3. For the Blossom The nature of Vines is in its season to Blossom or to bear sweet flowers Pharaoh's Butler you know dreamed of a Vine that not only budded but Blossomed Her Blossomes shot forth and thus Christ our Vine Gen. 40.10 both Budded and Blossomed he was full of the sweetest Flowers now what were these Flowers and Blossoms of Christ but his virtues and blessed graces In this only Christ differs from the Vine in that in him was seen not only one sort or kind of Flowers but every kind Bern. de passione Dom. Bernard reckons up the violet of humility the lilly of chastity the rose of patience the saffron of abstinence I may not so far enlarge my self but in reference to his Birth I cannot but admire at his humility patience and infinite condescentions that the Creator should become a creature though an Angel it were a great Gulf which no created understanding could measure but that he should reject Angels and take the Seed of Abraham that he should be made lower than the Angels who is God over all that he would be conceived who is the uncreated wisdom in the dark Prison of the Womb who is the Light of the World and that of a Woman the weaker first sinning sex who is the holy one and power of God that he would be born who beareth all things the Lord of all of a lowly handmaid in fulness of time who is eternity in the night-time who is the Son of Righteousness in the Winter who gives life and heat in a time of publick taxation who is Lord of Lords and that not at Rome the Lady of Nations nor at Jerurusalem the Glory of the East but at Bethlehem the least of the Thousands of Judah not in a Palace prepared nor in his Mothers House but in an Inn not in the best Room nor in any Room of the House but in a Stable of Beasts not attended there with a royal Guard but with Joseph and Mary not adorned in Robes but swadled in Clouts not stately Enthronized but laid in a Manger nor lastly his Birth Proclaimed by the Kings at Arms but by poor Shepherds That the Word should be an infant not able to speak a word that life should be mortal that Power should be subject to a poor Carpenter that the Lord of the Covenant should be Circumcised that the God of the Temple should be presented in the Temple that Wisdom should be instructed infiniteness should grow in stature that the feeder of all things should be fed that all these are preludes and but beginnings of his sufferings O wonderful condescention O admirable patience O rare humility how strange are the Blooming Blossoms of this Vine 4. For the Fruit the nature of Vines is to cast sweet savours but to bear sowr Grapes Christ that was blameless before God and Man yet bore the heavy burden of our sin O the sweetness of his savours because of the savour of thy good Ointments thy Name is an Ointment poured forth Cant. 1.3 whether by savours we mean his words the very Officers of the Jews can say Never Man speak like this Man or whether by savours we mean his deeds Joâ— 7.46 his very Enemies confess him a just Man so Pilate's Wife could send her Husband word Have thou nothing to do with that just Man the wise Men that brought their Offerings give him Gold Matth. 27.19 Mat. 2.11 Frankincense and Myrrhe Gold is given him as to a potent King Frankincense as to a gracious God and Myrrhe as to an holy Priest He is a King to rule a God to save and a Priest to mediate thus far he casts sweet savours but digest them better and they prove sowr Grapes a King he was but mockt with the Title Mat. 27.29 Phil. 2.7 Hail King of the Jews a God he was but he emptied himself He made himself of no Reputation an holy Priest he was but such a Priest as must offer up himself for a Sacrifice The wise men that came from the East they saw his Infirmity and yet adore his power they saw his infancy yet adore his wisdom they saw his poverty yet adore the riches of his mercy they saw him whom they enquired after Where is he that is born King of the Jews Mat. 2.2 The very Title cast sweet savours but it bears sower Grapes he is a King that 's a title of honour but he is King of the Jews that 's a word of reproach All along his life you may see these two sweet savours but sowr Grapes vidisti vilia audi mirifica saith Ambrose the things you see are mean but the things you sâ—e and hear are wonderful mean it was to see a sort of Shepherds wonderful it is to see a troop of Angels mean it was to hear one say laid in the Cratch below wonderful it is to hear many sing Glory to God on high mean it was to see him man wonderful it is to know him God Here 's a little Child fainting and groaning yet a powerful God ruling and commanding hungry himself to shew our nature yet feeding five thousand to shew his power dying on the Cross as the Son of Adam disposing of Paradise as the Son of God As it was said of Bethlehem Minima non Minima the least of the thousands Micah 5.2 Not the least of thousands Mat. 2.6 So we say of this Bethlehemite Minimus non Minimus he shall sit upon the Throne of David Isa 9.7 Yet he hath born our griefs and carried our sorrows Isa 53.4 His Kingdom is an
Blessed Object here is matter for it to work upon if thou canst possibly rejoyce in any thing at all O rejoyce in the Lord and again I say rejoyce Is there not cause read and spell what 's the meaning of the Gospel of Christ what is Gospel but Good spell or good tidings and wherein lies the good ridings according to its emency is it not in the glorious incarnation of the Son of God Luke 2.10.11 behold I bring you a Gospel so it is in the Original or behold I bring you good tidings of great joy which shall be to all People for unto you is born this day in the City of David a Saviour which is Christ the Lord. The Birth of Christ to them that have but touched hearts is the comfort of comforts and the sweetest balm and confection that ever was Oh my Soul what ailes thee Why art thou cast down and disquieted within me Is it because thou art a sinner why unto thee is born a Saviour his Name is Saviour and therefore Saviour because he will save his people from their sins Come then and bring out thy Sins and weigh them to the utmost aggravation of them and take in every Circumstance both of Law and Gospel and set but this in the other Scale that unto thee is born a Saviour surely all thy iniquities will seem lighter than vanity yea they will be as nothing in comparison thereof My Soul doth Magnifie the Lord said Mary and my spirit rejoyceth in God my Saviour Luke 1.46.47 Her soul and her spirit within her rejoyced at this Birth of Christ there is cause that every Soul and every Spirit should rejoyce that hath any interest in this Birth of Christ O my soul how shouldest thou but rejoyce if thou wilt consider these particulars 1. God himself is come down into the World because it was impossible for thee to come to him he is come to thee this consideration made the Prophet cry out Rejoyce greatly O thou Daughter of Zion Zâ—ch 9.9 shout O Daughter of Jerusalem behold thy King cometh unto thee he is called a King and therefore he is able and he is thy King and therefore he is willing but in that thy King cometh unto thee here is the marvilous love and mercy of God in Christ Kings do not usually come to visit and wait upon their Subjects it is well if poor Subjects may come to them and be admitted into their Presence to wait on them O but see the great King of Heaven Earth the King of Kings and Lord of Lords stooping and bowing the heavens to come down to thee surely this is good tidings of great joy and therefore rejoyce greatly O Daughter of Zion A little joy is too scant and narrow for this news hearts should be enlarged the doors and gates should be set wide open for this King of Glory to come in as Balaam said of Israel God is with him and the shout of a King is amongst them Num. 23.21 so now may we say God is with us and the shout of a King is amongst us Rejoyce Zion Shout O Daughter of Jerusalem 2. God is come down in flesh he hath laid aside as it were his own Glory whilest he converseth with thee when God manifested himself as on Mount Sinai he came down in Thunder and Lightning and if now he had appeared in Thunder and Lightning if now he had been guarded with an innumerable Company of Angels all having their Swords of vengeance and justice drawn well might poor souls have trembled and have run into corners for who could ever be able to endure his coming in this way but lo poor Soul God is come down in flesh he hath made his appearance as a man as one of us and there is not in this regard the least distance betwixt him and us Surely this is fewel for joy to feed upon O why should God come down so sutably so lowly as in our nature if he would have thy poor soul to be afraid of him doth not this very design intend consolation to thy soul O gather up thy Spirit anoint thy heart with the Oyl of gladness see God himself is come down in flesh to live amongst us he professeth he will have no other life but amongst the Sons of men see what a sweet way of familiarity and entercourse is made betwixt God and us now he is come down in humane frailty 3. God hath took on him our Nature as a vast pipe to his Godhead that it may flow out in all manner of sweetness upon our hearts if God had come down in flesh only to have been seen of us Exod. 33.12 it had been a wonderful condescention and a great mercy if I have found favour in thy eyes said Moses shew me thy way that I may know thee but to come down in flesh and to come down in flesh not only to be seen but to dispatch the great business of our souls Salvation here 's comfort indeed with what joy should we draw water out of this well of salvation Surely the great reason of the shallowness of our Comforts shortness of our Hopes the faintness of our spirits the lowness of our Graces is from the not knowing or the not heeding of this particular Christ in flesh stands not for a Cypher but it is an Organ of life and grace unto us it is a fountain of comfort that can never run dry In this flesh there is laid in on purpose such a fulness of the Godhead that of his fulness we might receive in our measure grace for grace O my soul thou art daily busy in eying this and that but above all know that all the fulness God lies in Christ incarnate to be emptied upon thee this was the meaning of Christ taking on him flesh that through his flesh he might convey to thee whatsoever is in himself as God As for instance God in himself is Good and Gracious and Powerful and All-sufficient and Merciful and what not Now by his being in flesh he suites all this and conveyes all this to thee observe this for thy eternal comfort God in and through the flesh makes all his Attributes and Glory serviceable to thy soul 4. God in our Nature hath laid out the Model and Draught of what he will do unto all his Saints for ever humane nature was never so advanced before what to be glorified above the Angels to be united in a Personal union with the second person of the Godhead surely hence may be expected great matters here 's a fair step for the bringing of our Persons up to the enjoyment of God if God be come down in the likeness of man why then he will bring us up into the likeness of God look what was done to our nature in Christ the very same as far as we are capable shall be done to our persons in Heaven Think of it O my soul why hath God made flesh so
his descent from Heaven of his Passion and Ascension and of the Mercy of Redemption which he came to work and effect for all that believe of the Love of the Father the Mission of the Son the Rewards of Faith and Glories of Eternity and this was the Sum of his Sermon to Nichodemus which was the fullest of mystery and speculation that ever he made except that which he made immediately before his death 3. Now was it that the throng of Auditors forcing Christ to leave the shore he makes Peter's ship his Pulpit Luke 5.1 2 3 4 never were there such Nets cast out of that Fisher-boat before whiles he was upon land he healed the Sick bodies by his touch and now he was upon Sea he cured the sick souls by his Doctrine he that made both Sea and Land causeth both to conspire to the opportunities of doing good to the souls and bodies of men Luke 4.18 4. Now it was that he Preached that blessed Sermon on that text The Spirit of the Lord is upon me because he hath anointed me to Preach the Gospel to the Poor no question but he Preached both to poor and rich Christ Preached to all but for the Power and Fruit of his Preaching it was only received and entertained by the poor in spirit In the following particulars his Office is set out still in an higher tenour To heal the broken hearted to Preach deliverance to the Captives and recovering of sight to the blind or as it is in Isa 61.1 the opening of the Prison to them that are bound a sad thing to be in captivity but sadder to be bound in chains or lockt up in a prison there but 't is most sad of all to be imprisoned having ones eyes put out as it was the case of Sampson and Zedekiah Now the Evangelist willing to render the Prophet to the highest comfortable sence that might be he useth an expression that meets with the highest mystery that is when a man is not only shut up in a blinded Prison when he himself also hath his eyes put out and to such Christ should Preach Preach what not only deliverance to the Captives Luke 4.48 but also restoring of Light to Captive Prisoners nay yet more recovering of sight to blinded Prisoners as the Evangelist renders it 5. Now it was that he delivered the admirable sermon called The Sermon upon the Mount It is a breviary of all those Precepts which are truly called Christian it contains in it all the moral Precepts given by Moses and opens a stricter sence and more severe exposition than the Scribes and Pharisees had given it holds forth the Doctrines of meekness poverty of spirit Christian mourning desire of Holy things mercy and purity peace and patience and suffering of injuries he teacheth us how to pray how to fast how to give Alms how to contemn the world and how to seek the Kingdom of God and its appendent righteousness And thus Christ being entred upon his Prophetical Office in these and the rest of his sermons he gives a clear testimony that he was not only an interpreter of the Law but a Law-giver and that this Law of Christ might retain some proportion at least with the Law of Moses Christ in his last sermon went up into a Mountain and from thence gave the Oracle I cannot stand to paraphrase on this or any other of his sermons but seeing now we find Christ in the exercise of his Prophetical Office let us observe first his Titles in this respect 2. The reasons of his being a Prophet 3. The Excellency of Christ above all other Prophets and then we have done SECT III. Of Christ's Prophetical Office 1. THe Titles of Christ in respect of his Prophetical Office were these 1. Sometimes he is called Doctor or Master Be ye not called Masters Mat. 23.10 for one is your Master even Christ The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Doctor Moderator teaching-Master a guide of the way 2. Sometimes he is called a Law-giver James 4.12 There is one Law-giver who is able to save and to destroy the Apostle speaks of the internal Government of the Conscience in which case the Lord is our Judge Isa 33.22 The Lord is our Law-giver the Lord is our King he will save us we must hear no voice in our Consciences but Gods no Doctrine in the Church but Christs No Offices institutions and worship must be allowed but such as he hath appointed and therefore when men brought in Forreign Doctrines it is said that they did not hold the head 3. Col. 2 19. Isa 9.6 Prov. 8.14 Sometimes he is called a Councellor and his name shall be called Wonderful Councellor Counsel is mine and sound Wisdom saith Christ I am understanding and I have strength Christ by his Office counsels men how to fly sin and how to please God and how to escape Hell Heb. 3.1 and how to be saved 4. Sometimes he is called the Apostle of our profession Wherefore holy brethren partakers of the Heavenly calling consider the Apostle and High Priest of our profession Christ Jesus God sent him as an Embassadour to make known his will he came not unsent the very word imports a Mission a sending Rom. 10.15 How shall they preach except they be sent let all those who run before they be sent take notice of this for this would not Christ do he was sent he was the Apostle of our profession 5. Sometimes he is called the Angel of the Covenant Mal. 3.1 even the Angel of the Covenant whom ye delight in Christ was the publisher of the Gospel-Covenant he declared the Gracious purpose of God towards the Elect held forth in the Covenant and in this respect he is called a Prophet Acts 3.22 and the Prophet John 7.40 and that Prophet John 6.14 John 6.14 this is of a truth that Prophet that should come into the World whose Office it was to impart Gods will unto the Sons of Men according unto the name Angel 6. Sometimes he is called the Mediatour of the New-Covenant Heb. 9.15 for this cause he is the Mediatour of the New-Testament saith the Apostle now a Mediatour is such a one as goes betwixt two parties at variance imparting the mind of the one to the other so as to breed a right understanding and thereby to work a complyance betwixt both and thus Christ is a Mediatour betwixt God and us By him it is that the mind and will of God is imparted to man no man hath seen God at any time John 1.18 the only begotten Son which is in the bosome of the Father he hath declared him and by him it is that we impart our mind unto God The smoak of the incense which goes with the prayers of the Saints ascends up before God out of the Angels hand This was typified in Moses Rev. 8.4 I stood between the Lord and you at that time to
shew you the Word of the Lord. Deut. 5 5. The Vulgar renders it thus Ego sequestor medius I was a Mediatour a Midler betwixt God and you and so Christ Jesus he is a Mediatour a Midler an Interpreter an Inter-messenger betwixt God and his People 2. The Reasons of Christs being a Prophet were these 1. That he might reveal and deliver to his people the will of his Father 2. That he might open and expound the same being once delivered 3. That he might make his Saints to understand and to believe the same being once opened 1. As a Prophet he delivers to the people his Fathers will both in his own Person and by his Servants the Ministers In his own Person when he was upon earth as a Minister of the Circumcision Rom. 15.8 Heb. 2 3. and by his Servants the Ministers from the beginning of their mission till the end of the World Thus the Gospel is called A great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Christ in his own personal preaching is said but to have begun to teach Acts 1.1 and the consummate publication was the sending of the holy Ghost to these Select Vessels who were to carry abroad this Treasure unto all the world it was begun by the Lord and it was confirmed by them that were the Disciples of the Lord. In this respect we cannot look on the publishing of the Gospel to the world but as very glorious was there not a resemblance of state and glory in the preaching of Christ You have heard how a forerunner was sent to prepare his way as an Herald to proclaim his approach and then was revealed the glory of the Lord but because the publication was not consummate till afterwards Eph. 4.8 Christ carries it on in greater state afterwards than he did before When he ascended up on high he then led captivity captive and gave gifts unto men as Princes in time of their solemn inauguration do some special Acts of magnificence and Honour they proclaim Pardons open Prisons Create Nobles fill Conduits with wine so Christ to testifie the glory of his Gospel at the day of his instalment and solemn readmission into his Fathers glory he proclaims the Gospel gives gifts unto men for the perfecting of the Saints Ver. 12. for the work of the Ministry for the edifying of the Body of Christ 2. As a Prophet he opens and expounds the Gospel Thus being in the Synagogue on the Sabbath-day Luke 4.17 18 21. he opened the book and he found the place where it was written the Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. and then he closed the book and said Luke 24.27 this day is this Scripture fulfilled in your ears And thus joyning himself with two of his Disciples going towards Emmaus he begun at Moses and all the Prophets and he expounded unto them in all the Scriptures the things concerning himself the Prophesies of Christ were dark and hard to be understood and therefore Christ came down from Heaven to discover such truths John 3.13 No man hath ascended up to Heaven i.e. to be acquainted with Gods secrets but he that came down from Heaven the gracious purpose of God towards lost mankind was a secret locked up in the breast of the Father and so it had been even to this day had not Christ who was in the bosome of the Father and one of his Privy Council revealed it unto us hence Christ is called the Interpreter of God Mat. 11.27 no man knoweth the Father save the Son and he to whomsoever the Son will reveal him by his interpretation Luke 24.45 Acts 10.14 3. As a Prophet he gives us to understand and to believe the Gospel Then opened he their understanding that they might understand the Scriptures and thus was the Case of Lydia whose heart the Lord opened he that first opens Scriptures at last opens hearts He is that true light which enlighteneth every man that cometh into the world John 1.9 he enlightens every believer not only with a common natural light but with a special supernatural light of saving spiritual and effectual knowledge now there is no Prophet can do this save only Jesus Christ he only is able to cause our hearts to believe and to understand the matter which he doth teach and reveal other Prophets may plant and water Paul may plant and Apollo may water but he and only he can give the increase other Prophets may teach and Baptize but unless Christ come in by the powerful presence of his Spirit 1 Pet. 2.5 Psal 127.1 they can never be able to save any one poor soul We as lively stones are built up a spiritual house saith Peter but except the Lord do build this house they labour in vain that build it O alas who is able to breath the Spirit of life into these dead stones John 5.25 but he of whom it is written The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear it shall live Who can awaken a dead soul out of a dead sleep And who can give light unto these blind eyes of ours but he of whom it is written Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light 3. The Excellencies of Christ above all other Prophets are in these respects 1. Other Prophets were but Types and shadows of this great Prophet even Moses himself was but a figure of him Acts 7.37 A Prophet shall the Lord God raise up unto you of your brethren like unto me saith Moses these words Like unto me do plainly shew that Moses was at the best but an image and shadow of Christ now as substances do far excel shadows so doth Christ far excel all the Prophets they were but shadows and forerunners to him 2. Other Prophets revealed but some part of Gods will and only at sometimes God saith the Apostle at sundry times and in divers manners spake in time-past unto the Fathers by the Prophets Heb. 1.1 i.e. he let out his light by little and little till the Day-star and Sun of Righteousness arose Ver. 2. but in these last dayes he hath spoken by his Son i.e. he had spoken more fully and plainly in this respect saith the Apostle the heirs of Life and Salvation were but children before Christs incarnation Gal. 14.1 2. As now we see but through a glass darkly towards what we shall do in the life to come so did they of old in comparison of us their light in comparison of ours was but an obscure and glimmering light Christs discovery of himself then was but a standing behind the wall a looking forth of the window Cant. 2.9 a shewing of himself through the
the troubles of the righteous Psal 34.19 The very word Cedron which signifies darkness denotes this state an horror of great darkness was said to fall on Abraham and then said God Gen. 15.12 13 know of a surety that thy seed shall be a stranger in a Land that is not theirs and shall serve them and they shall afflict them four hundred years As God made the evening and the morning the first day and second day and third day c. See O the life of Gods Saints is as the evening of troubles and their happiness hereafter is as the morning of Glory God's worst is first with those that are his the way to Canaan is through the wilderness the way to Sion is through the valley of Baca. Through much tribulation we must enter into the Kingdom of God Psal 84.6 Acts 14.22 John 16.33 2 Tim. 3.12 In the world ye shall have tribulation saith Christ yea all that will live godly in Christ Jesus must suffer persecution saith the Apostle Our rest is not here in this world what is this world but an Ark of travel a school of vanities a fear of deceits a Labarinth of errour a barren wilderness a strong field a tempestous sea a swelling brook a vale of tears full of all miseries 2. It reproves It is the first passage of Christ when he begins his sufferings to go over the Brook Cedron and it is the A B C of Christianity as Bradford said to learn the Lesson of taking up the Cross and following Christ Surely this world is no place and this life it is no time for pleasure God hath not cast man out of Paradise that he should find another Paradise on this side heaven Oh why do we seek the living among the dead Why do we seek for living comforts where we must expect to die daily it is only heaven that is above all winds and storms and tempests and seas and brooks and waves Oh why do we look for joyes in a vale of tears It was an heavy charge that the Apostle James laid upon some that they lived in pleasure upon earth q. d. Earth is not the place for pleasure earth is the place of sorrow of trouble of mourning Jam. 5.5 of affliction Remember that thou in thy life-time receivedst thy good things Luke 16.25 and Lazarus evil things but now he is comforted and thou art Tormented All the pleasure that wicked men have it is upon earth but the condition of the godly is clean contrary Oh 't is sad to out-live our happiness and when we should live indeed then to want our comforts and our joyes Verily I say unto you they have their reward Mat. 6.2 Job 21.13 said Christ of Hypocrites their Heaven is past they spend their daies in wealth or in mirth saith Job of the wicked and in a moment go down to the Grave Alas their best daies are then past and they must never be merry any more Ah fond Fools of Adam's seed to lose Heaven for a little earthly contentment How should this sowr your carnal joyes when you remember all this is only upon earth it cannot be for ever there must be a change of all these things here you laugh and hereafter you must howl no sooner death comes but then you 'l cry Farewel world Oh into what a Gulf am I now falling 3. It instructs Ah my Brethren let 's remember we are pilgrims and strangers upon earth and our way lies over the Brook and Valley of Cedron we cannot expect to enter with Christ into glory but we must first drink of the Brook in the way i.e. we must endure many afflictions variety of afflictions You will say this an hard saying who can hear it I remember when Jesus told his Disciples of his sufferings to be accomplished at Jerusalem Peter takes the boldness to dehort his Master Be it far from thee Mat. 16.22 Lord this shall not be unto thee but Jesus thereupon calls him Satan meaning that no greater contradictions can be offered to the designs of God and Christ than to diswade us from sufferings There 's too much of Peter's humour abides amongst us Oh this Doctrine of afflictions will not down with Libertines Antinomians and the like and hence we believe we have our Congregations so thin in comparison of some of theirs they that can break off the yoke of Obedience and untie the Bands of Discipline and preach a cheap Religion and present heaven in the midst of flowers and strew palms and carpets in the way and offer great liberty of living under sin and reconcile eternity with the present enjoyment shall have their Schools filled with Disciples but they that preach the Cross and sufferings and afflictions and strictness of an holy life they shall have the lot of their blessed Lord i.e. they shall be ill thought of and deserted and railed against Well but if this be the way that Christ hath led us whilest others abide at ease in Zion let us follow him in the valley and over the Brook that is called Cedron Thus far have we observed Christ in the way together with his passage over Cedron we come now to the Garden into which he entred and his Disciples SECT III. Of the Garden into which Christ entred Mat. 26.36 MAtthew relates it thus then cometh Jesus with them unto a place called Gethsemane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies in special a Field a Village but more generally a Place as we translate it and this place was called Gethsemane i.e. a valley of fatness Certainly it was a most fruitful and pleasant place seated at the foot of the Mount of Olives accordingly John relates it thus John 18.1 Jesus went forth with his Disciples over the Brook Cedron where was a Garden many Mysteries are included in this Word and I believe it is not without reason that our Saviour goes into a Garden As 1. Because Gardens are solitary places fit for meditation and prayer to this end we find Christ sometimes on a Mountain and sometimes in a Garden 2. Because Gardens are places fit for repose and rest when Christ was weary with preaching working of Miracles and doing acts of Grace in Jerusalem then he retires into this Garden 3. Because a Garden was the place wherein we fell and therefore Christ made choice of a Garden to begin there the greatest work of our Redemption In the first Garden was the beginning of all evils and in this garden was the beginning of our restitution from all evils in the first Garden the first Adam was overthrown by Satan and in this Garden the second Adam overcame and Satan himself was by him overcome in the first Garden sin was contracted and we were indebted by our sins to God and in this Garden sin was paid for by that great and precious price of the blood of God in the first Garden man surfeited by eating the forbidden fruit and in this Garden
making Christ 's death of none effect O come and with joy draw water out of this well of Salvation Isa 12.3 5. Another cries thus Oh I know not what will become of me the very thoughts of hell seem to astonish my heart methinks I see a little peep-hole down into hell and the devil roaring there being reserved in chains under darkness untill the judgment of the great day and methinks I see the damned flaming and Judas and all the wicked in the world and they of Sodom and Gomorrah there lying and roaing and gnashing their teeth now I have sinned and why should not I be damned Oh why should not the wrath of God be executed on me yea even upon me I answer the death of Christ acquits thee of all Rom. 20.6 Blessed is he that hath a part in the first resurrection on such the second death hath no power Christ's death hath took away the pains of the second death yea pains and power too for it shall never oppress such as belong to Christ If Hell and Devils could speak a word of truth they would say Comfort your selves ye believing souls we have no power over you for the Lord Jesus hath conquered us and we have quite lost the cause Paul was very confident of this and therefore he throws down the Gauntlet and challengeth a dispute with all commers Who shall lay any thing to the charge of Gods Elect Rom. 8.33 34. it is God that justifieth who is he that condemneth it is Christ that dyed let sin and the law and justice and death and hell yea and all the Devils in Hell unite their forces this one argument of Christ's death it is Christ that dyed will be enough to confute and confound them all Come then and comfort your selves all believers in this death of Christ what do you believe and are you confident that you do believe why then do you sit drooping What manner of communications are these that you have as ye walk and are sad Luke 24.17 Away away dumpishness despair disquietness of spirit Christ is dead that you might live and be blessed in this respect every thing speaks comfort if you could but see it God and men heaven and earth Angels and devils the very justice of God it self is now your friend and bids you go away comforted for it is satisfied to the full Heaven it self waits on you and keeps the dores open that your souls may enter We have boldness saith the Apostle to enter into the holiest by the blood of Jesus Heb. 10.20 by a new and living way which he hath consecrated for us through the veil that is to say his flesh Christ's death hath set open all the golden gates and dores of glory and therefore go away chearily and get you to heaven and when you come there be discouraged or discomforted if you can O my soul I see thou art pouring on sin on thy crimson sins and scarlet sins but I would have thee dwell on that crimson scarlet blood of Christ Oh it is the blood of sprinkling it speaks better things than the blood of Abel it cryes for mercy and pardon and refreshing and salvation thy sins cry Lord do me justice against such a soul but the blood of Christ hath another cry I am abased and humbled and I have answered all Methinks this should make thy heart leap for joy Oh the honey the sweet that we may suck out of this blood of Christ come lay to thy mouth and drink an hearty draught it is this spiritual wine that makes merry the heart of man and it is the voice of Christ to all his guests Eat O friends Cant. 5.1 drink yea drink abundantly O beloved SECT VIII Of calling on Jesus in that respect 8. LEt us call on Jesus or on God the Father in and through Jesus 1. We must pray that all these Transactions of Christ in his sufferings and death may be ours if we direct our prayers immediately to Jesus Christ let us tell him what anguish and pains he hath suffered for our sakes and let us complain against our selves Oh what shall we do who by our sins have so tormented our dearest Lord what contrition can be great enough what tears sufficiently expressive what hatred and detestation equal and commensurate to those sad and heavy sufferings of our Jesus And then let us pray that he would pity us and forgive us those sins wherewith we crucified him that he would bestow on us the vertue of his sufferings and death that his wounds might heal us his death might quicken us and his blood might cleanse us from all our spiritual filth of sin and lastly that he would assure us that his death is ours that he would perswade us That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to separate us from the love of God which is in Christ Jesus our Lord. 2. We must praise the Lord for all these sufferings of Christ Hath he indeed suffered all these punishments for us Oh then what shall we render unto the Lord for all his benefits upon us what shall we do for him who hath done and suffered all these things but especially if we believe our part in the death of Christ in all the vertues benefits victories purchases and priviledges of his precious death oh then what manifold cause of thankfulness and praise is here be enlarged O my soul sound forth the praises of thy Christ tell all the world of that warmest love of Christ which flowed with his blood out of all his wounds into thy spirit tune thy heart-strings aright and keep consort with all the Angels of Heaven and all his Saints on earth sing that Psalm of John the Divine Rev. 1.5 6. Vnto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus in respect of his sufferings and death looking unto Jesus is effective of this objects have an attractive power that do assimulate or make like unto them I have read of a woman that by fixing the strength of her imagination upon a Blackamore on the wall she brought forth a black and swarthy child And no question but there is a kind of spiritual-imaginative of power in faith to be like to Christ by looking on Christ come then and let us look on Christ and conform to Christ in this respect In this particular I shall examine these Queries 1. Wherein we must conform 2. What is the cause of this conformity 3. What are the means of this conformity as on our parts For the first wherein we must conform I answer we must conform to Christ
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
but they were not able to draw for the multitude of the fishes 2. Hereupon Christ is known Therefore that Disciple whom Jesus loved saith unto Peter ver 7. it is the Lord the alarm given now all the Disciples bestir themselves 1. Peter he casts himself into the sea 2. The other Disciples they come in a little ship to the land and there they dine and commune with Jesus which is the end of the history and so ends this Book of our Evangelist John Thus far we have propounded the object our next work is how to direct you to look unto Jesus in this respect CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our Salvation in his Resurrection THAT in all respects we may look on Jesus 1. Let us know Jesus carrying on the great work of our salvation for us in his resurrection and during the time of his abode upon earth after his Resurrection This is worth the knowing on it depends our justification sanctification salvation For if Christ be not risen we are yet in our sins and our faith is in vain and our hope is in vain little hope have we either of Heaven or of Resurrection if Christ be not risen of all men we are most miserable that believe in Christ if he whom we believe in be not risen again O my soul study this point many take it up in gross they can run over this Article of their Creed The third day he rose again from the dead but for a particular understanding of it in respect of the time or the end or the manner or the certainty how many are to seek I shall appeal to thy self are not many discoveries already made which before thou never tookest notice of and if thou wouldst but study this point how much more might yet appear especially how much more might yet appear as to thine own good it is not enough to know Christ's resurrection unless thou know it for thy self Be sure thou hast this in mind That Christ rose again but what 's that to me saving knowledge is ever joyned with a particular application if Christ be my Head then he could not rise but I rose with him and in him and thus O my soul look on Christ and thus search into every particular of Christ's resurrection come study when he rose study the Arguments that make out Christ's resurrection sure and certain study all the Apparitions of Jesus Christ O what delightful studies are these hadst thou been with them to whom Christ appeared would not thy heart have leaped with joy come study it close for the benefit of these Apparitions extend to thee the fruit of Christ's resurrection is thine Job 5.27 even thine as well as theirs Know this for thy self SECT II. Of considering Jesus in that respect 2. LEt us consider Jesus carrying on this work of our salvation for us in his resurrection It is not enough to know a saving necessary truth but it is required further that we digest truths and that we draw forth their strength for the nourishment and refreshing of our poor souls As a man may in half an hour chew and take into his stomack that meat which he must have seven or eight hours at least to digest so a man may take into his understanding more truths in an hour than he is able well to digest in many what good those men are like to get by Sermon 's or Providences who are unaccustomed to this work of meditation I cannot imagine it is observed by some that this is the reason why so much preaching is lost amongst us why Professors that run from Sermon to Sermon and are never weary of hearing or reading have notwithstanding such languish starved souls because they will not meditate And therefore God commanded Joshua not only to read the Law but to consider of it Josh 1.8 and dwell upon it This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night why this is the duty that I am now pressing to if thou knowest these things consider â—uminate meditate ponder on them again and again And because this work requires enlargedness of heart and spirit therefore take it into parts and consider of each of them apart by it self As 1. Consider of the time when Christ rose again As Christ had his three dayes and no more so must thou have the same three dayes like unto his the first day was called the day of preparation the second was the Sabbath-day and the third was the resurrection day so thy first day is a day of preparation a day of passion wherein thou must strive and struggle against sin and Satan wherein thou must suffer all their bitter darts till thou dyest and give up the Ghost And thy second day is a day of rest wherein thy body must lye in the grave and thy flesh rest in hope wherein thou shalt enter into peace and rest in thy bed until the trumpet sound and bid thee arise Isa 52.7 and come to judgment And thy third day is a day of resurrection unto glory It is the first day of the week or the first beginning of a never ending world Thus consider the time of Christ's resurrection and thence mayst thou draw down some use for thy souls nourishment 2. Consider of the reasons why Christ arose was it not to confound the Jews they could not endure to hear of Christ's resurrection and therefore when Peter and the other Apostles preached that point Acts 9.33 They were cut to the heart and took councel to slay them It is the case of them to say We will not have that man to reign over us they that by their sins crucifie Christ every day cannot without horror think of his exaltation it cuts them to the heart that Christ is risen to be their Judge Again was it not to confirm the faith of Christ's followers till he was risen their faith was but a weak faith weak in knowledge weak in assent weak in confidence weak in assurance much ado had Christ with them many a time had he chid them Why are ye fearful O ye of little faith but after he had shewed uimself alive by many infallible proofs they could then cry it out My Lord and my God Again was it not to evidence that he had fully satisfied all our debts the Apostle tells us that Christ was our Surety Heb. 7.22 at his death he was arrested and cast into Prison whence he could not come till all was payed and therefore to hear that Christ is risen and that he hath brokens the bolts and fetters of the grave it is a clear evidence that God is satisfied and that Christ is discharged by God himself Oh what breasts of consolation are here Again was it not to conquer sin death and devil now he took from death his sting and from hell his standard now he seized upon the hand-writing
have preached his resurrection oh no he himself would stay in person he himself would make it out by many infallible proofs that he was risen again he himself would by his own example learn us a lesson of love of meekness of patience in waiting after sufferings for the reward Methinks a few of these passages should set all our hearts on a flame of love we love earth and earthly things we dig into the veins of the earth for thick clay but if Christ be risen set your affections on things above and not on things on the earth Oh if the love of Christ were but in us Colos 3.1 2 as the love of the world is in base worldlings it would make us wholly to despise this world it would make us to forget it as worldly love makes a man to forget his God Nay it would be so strong and ardent and rooted in our souls that we should not be able voluntary and freely to think on any thing else but Jesus Christ we should not then fear contempt or care for disgrace or the reproaches of men we should not then fear death 1 Cor. 15.55 57. or the grave or hell or devils but we should sing in triumph O death where is thy sting O grave where is thy victory now thanks be to God which giveth us victory through Jesus Christ our Lord. SECT VII Of joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on the great work of our salvation for us in his resurrection This is the great Gospel-duty we should rejoyce in the Lord and again rejoyce Phil. 4.4 yea rejoyce evermore A Christian estate should be a joyful and comfortable estate none have such cause of joy as the Children of Zion sing O daughter of Zion 1 Thes 5.16 shout O Jerusalem be glad and rejoyce with all thy heart O daughter of Jerusalem Zach. 3.14 And why so a thousand reasons might be rendred but here is one a prime one Christ is risen from the dead and become the first-fruits of them that sleep A commemoration of Christ's resurrection hath ever been a means of rejoycing in God 1 Cor. 15.20 Some may object what is Christ's resurrection to me indeed if thou hast no part in Christ the resurrection of Christ is nothing at all to thee but if Christ be thine then art thou risen with him and in him then all he did was in thy name and for thy sake Others may object supposing Christ's resurrection mine what am I better how do not all the priviledges of Christ flow from the power and vertue of his resurrection as well as death tell me what is thy state what possibly can be the condition of thy soul wherein thou mayst not draw sweet from Christ's resurrection As 1 Pet. 3.21 1. Is thy conscience in trouble for sin the Apostle tells thee the answer of a good conscience towards God is by the resurrection of Jesus Christ from the dead Rom. 4.25 2. Art thou afraid of condemnation the Apostle tells thee he was delivered for our offences and he was raised again for our justification 1 Pet. 1.3 3. Dost thou question thy regeneration the Apostle tells thee he hath begotten us again by the resurrection of Jesus Christ from the dead 4. Art thou distressed persecuted troubled on every side the Apostle tells thee wherein now consists thy confidence comfort courage to wit in the life of Christ in the resurrection of Christ 2 Cor. 4.10 11. We alwayes bear about in the body the dying of the Lord Jesus that the life of Jesus might also be made manifest in our body for we which live are alwayes delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh And thus Beza interprets those following words knowing that he which raised up the Lord Jesus shall raise us up also by Jesus 14. i.e. unto a civil resurrection from our troubles Paul was imprisoned and in part martyred but by the vertue of Christ's resurrection he foresaw his enlargement And this interpretation Beza grounds on the word following and foregoing wherein Paul compares his persecutions to a death and his preservation from them to a life as he had done before also chap. 1. v. 9 10. 5. Art thou afraid of falling off or of falling away why remember that the immutable force and perpetuity of the new covenant is secured by the resurrection of Jesus Christ Isa 55.3 I will make an everlasting covenant with you even the sure mercies of David this the Apostle applies to the resurrection of Christ as the bottoming of that sure covenant and as concerning that he raised him up from the dead he said on this wise I will give you the sure mercies of David Act. 13.34 6. Art thou afraid of death hell and the power of the grave why now remember that Christ is risen from the dead and by his resurrection death is swallowed up in victory 1 Cor. 15.55 57. so that now thou mayst sing O death where is thy sting O grave where is thy victory now thanks be to God which hath given us victory through our Lord Jesus Christ It is the voyce of Christ thy dead men shall live together with my dead body shall they arise Isa 26.19 awake and sing ye that dwell in the dust for thy dew is as the dew of herbs and the earth shall cast out the dead David was so lifted up with this resurrection Psal 16.9 10. that he crys it out therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soul in hell neither wilt thou suffer thy holy one to see corruption Job 19.23 24 25 26 27. But especially Job was so exceedingly transported with this that he breaks out into these extasies O that my words were now written O that they were printed in a book that they were graven with an iron pen and lead in the rock for ever for I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms shall destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me No man ever since Christ did speak more clearly of Christ's resurrection and his own than Job did here before Christ Observe in it O my soul Job's wish and the matter wished his wish was that certain words which had been cordial to him might remain to memory and this wish hath three wishes in one 1. That they might be written 2. That they might be registred in a book enrolled upon record as publick instruments judicial proceedings or whatsoever is most authentical 3. That they might be engraven in stone and in the hardest stone the rock records might last long
from the custome of Kings who place those they honour anâ— to whom they commit the Power of government at their right hand more particularly this sitting at Gods right hand implies two things 1. his glorious exaltation 2. The actual administration of his Kingdom Phil. 2.9 1. Christ is exalted Wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every knee shall bow this Session is the supreme dignity and glory given by the Father unto Christ after his Ascension this Session is the peerless exaltation of the Mediator in his Kingdom of glory But how was Christ exalted I answer 1. In regard of his divine nature not really or in it self Impossible it was that the divine nature should receive any intrinsecal improvement or glory because all fulness of glory essentially belonged unto it but declaratory or by way of manifestation so it was that his Dâ—vinity during the time of his humiliation lay hidden and overshadowed as the light of a candle is hidden in a dark and close lanthorn but now in his Session that Divinity and Glory which he had alwayes with his Father was shewed forth and declared Rom. 1.4 He was declared to be the Son of God with Power both at his resurrection and at his Session 2 Iâ— regard of his humane nature and yeâ— that must be understood soberly for I cannot think that Christs humane nature was at all exalted in regard of the grace of Persâ—nal union or in regard of the habitual perfections of his humane soul because he possessed all these from the beginning but in regard of those interceptions of the beams of the Godhead and Divine glory and in respect of the restraints of that sense and sweetness and feeling opperations of the beatifical Vision during his humiliation in these respects Christ was exalted in his humane nature and had all the glory from the Diety communicated to it which possibly in any way it was capable of There was a time when the Office which Christ undertook for us made him a man of sorrows but when he had finished that dispensation then he was filled with unmatchable glory which before his Session he enjoyed not there was a time when the natural consequence and flowings of Christ's glory from that personal union was stayed and hindred by special dispensation for the working of our salvation but when that miraculous stay was once removed and the work of our redemption fully finished then he was exalted beyond the capacity or comprehension of all the Angels of heaven Heb. 1.13 To which of the Angels said he at any time sit at my right hand in this respect it is said that God highly exalted him exalted he was in his Resurrection Ascension but never so high as at his Session in his Resurrection he was exalted with Jonah from the lower parts to the upper parts of the earth in his Ascension he was exalted with Elijah above the Clouds above the Stars above the Heavens but in his Session he was exalted to the highest place in Heaven even to the right hand of God Far above all Heavens that he might fill all things Eph. 4.10 2. Christ reigns or actually administers his glorious Kingdom and this is the principal part of Christ's sitting at God's right hand So the Psalmist Psal 110.1 2. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy foot-stool the Lord shall send the rod of thy strength out of Zion rule thou in the midst of thy enemies The Apostle is yet more large God set him at his own right hand in the heavenly places Eph. 1.20 21 22 23. far above all principallity and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that filleth all in all Some describe this Session at Gods right hand to be all one with his reigning in equal power and glory with the Father but the Son hath alwayes so reigned and the holy Ghost hath alwayes so reigned who yet is not said in Scripture to sit at the right hand of the Father I believe therefore there is something in this Session or Reign of Christ which doth difference it from that reigning Power and Glory of the Father and of the Son as only God and of the holy Ghost and if we would know what that is I would call it an actual administration of his Kingdom or an immediate executing of his Power and Glory over every creature as Mediator There is a natural and a dispensatory Kingdom of Jesus Christ for the first the Father reigns immediatly by the Son but by the holy Ghost the Father doth not reign immediatly but through the Son the same order is to be kept in their power which is in the Persons the Father reigns not by himself but of himself because he is of none the Son reigneth by himself not of himself because he is begotten of the Father the holy Ghost reigneth by himself but from the Father and the Son from whom he doth proceed And as in the natural so in the dispensatory Kingdom the Father reigns immediatly by the Son as Mediator and hence it is that the Son as Mediator is only said to sit at Gods right hand because the right of actual administration or immediate execution of the Sovereign power is appropriate and peculiar to the Son as Mediator betwixt God and man And this made Christ to say The Father judgeth no man but hath committed all judgment unto the Son John 5.22 as Mediator You may object Christ was Mediator immediately after his incarnation but he did not actually administer his Kingdom then I Answer it is true Christ for a time did by a voluntary dispensation empty himself and laid aside the right of actual administration of his Kingdom but immediatly after his Ascension the Father by voluntary dispensation resigned it to the Son again Come now saith the Father and take thou power over every creature till the time that all things shall be subdued under thee This right the one relinquished in the time of that humiliation of himself and this right the other conferred at the time of the exaltation of his Son SECT V. Of the two Natures wherein Christ sits at God's right hand 3. ACcording to what Nature is Christ said to sit at the right hand of God I answer according to both Natures first he sits at God's right hand as God hereby his Divinity was declared and his Kingdom is such that none that is a pure creature can possibly execute Psal 110.1 The Lord said to my Lord saith David sit thou on my right hand The Lord said to my Lord i.e. God said to Christ now
is this had not Christ said it how could I have believed it admire O my soul at this aim of Christ the meaning of his exalting himself it was to exalt thee and the meaning of his exalting thee on this manner it is to mâ—nifest to all the World what the Son of God is able to do in raising so poor a creature to so rich a glory O the end of Christ's sitting at God's right hand hereby thâ— Saints are Christ's ass ssors Lord's of the higher house the Kings Peers to judge the World with him Christ divides as it were the throne with them I appoint unto you a Kingdom as my Father hath appointed unto me Luk. 22.29 30. that you may eat and drink at my table in my Kingdom and sit on thrones judging the twelve Tribes of Israel 3. Christ sent down the Holy Ghost that he might dwell in our souls endow us with gifts and graces that he might comfort us seal us unto the day of redemption fit us for glorâ— amongst the many ends for which Christ sent down his holy spirit I shall insist only on these two 1. That he might help us to cry Abba Father and make us to come boldly to the Throne of grace as Chilâ—ren to a Father It is the spirit that takâ—s us by the hand and leads us to the Father when others stand at a distance and cannot come near As a Princes Son is admitted at all times though others are kept our by Oâ—ficers and Guards so though there be never so much darkness and fire and terrour about God yet the adopted child who hath received the spirit of adoption can say make way there and let me come to my Father guards are appointed to keep out strangers but not Sons And no wonder for the spirit makes intercession for us Rom. 8.26 with groanings which cannot be uttered the spirit teacheth us what to pray and how to pray as â—e ought the spirit puts a courage and boldness into the hearts of his Sâ—ints even to admiration this appears in that sometimes they have beset God with his promises that he could no way get off Quicken me according to thy word Psal 119.25.28.29.116.169 And strengthen me acâ—ording to thy word And be mercifull unto me according to thy word And uphold me according to thy word And give me understanding according to thy word And sometimes they have beset God with their challenges of his Justice Faithfulness and Righteousness so David Deliver me in thy righteousness Psal 31.1.35.24.119.40.143.1 And judge me according to thy righteoâ—sness An quicken me according to thy righteousness And in thy faithfulness answer me and in thy righteousness Why this is the â—pirits work he helps our infirmities he imboldens our spirits in their approaches to God surely it is one end of the spirits mission Beâ—ause ye are sons Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts crying Abba Father I will not deny but that bastards strangers without the Covenant having no right to God as their Father may yet petition God as a subdued people do their Conqueror or as Ravens cry to God for food or as some howl upon their beds for Corn and Wine but they cannot pray Hos 7.14 in right Prayer there is not only required gracious ingredients in the action but also a new state of adoption and filiation many speaks words to God who do not pray many tell over their sins who confess not their sins to God many speak good of God who do not praise God thousands claim Fathership in God where there is no Sonship nor ground in the thing it self A new nature is only that best bottom of Prayer that takes it off from being a taking of God's Name in vain Now this is the fruit of the spirit and one of those ends of the spirits mission 2. That he might guide us into all Truth I mean into all necessary Fundamental saving Truths in this respect we have need of the spirit in these dayes He it is that Dictates to us which is the true Religion he it is that transcribes upon our hearts that which was before onely written in our books he it is that not onely reveals truth from without but imprints it also on the soul as a man doth a seal by impressing it on the wax 1 John 5.10 to this purpose saith the Apostle He that believeth on the Son of God hath the witness in himself how in himself I answer 1. In that the Spirit gives him a habit of faith 2. In that the Spirit causeth him to bring it forth into act 3. In that the Spirit stamps on the soul all those other impressions of desire hope love joy or whatever else we call the new nature so that now there is a new nature within him he hath new thoughts new designs new desires new hopes new loves new delights he drives a new trade as it were in this world for another world he is become in Christ a new Creature 2 Cor. 5.17 Old things are passed away and all things are become new And from hence we may soundly argue the truth of our religion Mark this as the Written word is the testimony without us so are these impressions of the spirit the testimony within us by which we may know every necessary truth as it is in Jesus this is the meaning of the Apostle He that believeth hath the witness in himself unbelievers have indeed a testimony without them but believers have a double testimony one with out and one within and this witness within us will go with us which way soever we go it will accompany us through all straits and difficulties The external testimony may be taken from us men may take from us our Bibles our Teachers our Friends or they may imprison us where we cannot enjoy them but they cannot take from us the Spirit of Christ this witness within is a permanent setled habituate standing witness O what an excellent help is here that a poor Christian beyond all the furniture of the most Learned Men that want this testimony of the spirit of Christ surely this advantage will exceedingly furnish us against all temptations to any errour that is plainly contrary to the essentials of religion One of our late Divines puts a case Mr. Baxters Spirits witness to the truth of Christianity If the Devill or any seducer would draw us to doubt whither there be indeed a Christ or whither he did rise again ascend sate down at God's right hand and thence sent down the holy Ghost what an excellent advantage is it against this temptation when we can repair to our own hearts and there find a Christ or a Spirit of Christ within us O saith the sanctified soul have I felt Christ relieving me in my lost condition delivering me from my captivity reconciling me to God and bringing me with boldness into his glorious presence and now
Ghost O consider of thy Country whence thou camest at first certainly thou never hadst such a divine and excellent being given thee to delight only in the flesh to be serviceable only to thy body O look up unto Jesus why this it is that turns the heart and sets the conversation on heavenly things 2. Because their best and choice things are already in Heaven As their Father is in Heaven and their Saviour is in Heaven thither he ascended and there now he sits at the right hand of God their Husband is in Heaven their Elder Brother is in Heaven their King is in Heaven their Treasure is in Heaven their Inheritance is in Heaven their Hope is in Heaven their Mansion is in Heaven their chief Friends are in Heaven their Substance is in Heaven their reward is in Heaven their Wages are in Heaven and all these things being in Heaven no marvel their conversations be in Heaven 3. Because they are going towards Heaven even whiles yet they are on Earth If the Nobleman as we formerly supposed do once know his condition and begins his travel homeward towards his Fathers Court will he not every morning that he rises converse with them that come from his father to conduct him home doth it not do him good to hear any man speak of his fathers Country is it not in his thoughts in his talk in his eye in his aim at every step O my soul if thou art indeed travelling towards Heaven how shouldst thou but have it in thy motions affections conversations how shouldst thou but daily commune with thy own heart Heaven is the place that I shall come to ere long I shall be there I know that in this world I am but for a while but in Heaven I shall be for ever and ever 1. Thes 4.17 we shall be caught up into the clouds to meet the Lord in the air and so shall we be ever with the Lord. Our very travel towards Heaven implies an heavenly conversation Psalm 84.7 They go from strength to strength till every one of them in Zion appears before God Luke 17.21 Heb. 10.34 4. Because much of Heaven is already in the Saints The Kingdom of Heaven is within you saith Christ And knowing in your selves that ye have a better and an enduring substance Surely if the Saints have much of Heaven within them it must needs be that their conversation is in Heaven but they know this in themselves they know it by what God hath revealed in their own hearts eternal life is already begun in the souls of God's people Heaven is in them and therefore no marvel if their conversation be in Heaven My meaning is not as if the Saints had no other Heaven but that within them I know there is an Heaven above but some pieces or earnests or seeds or beginnings of that Heaven above is within them Is there not a renewed nature an Image of God a spark of life a drop of glory in God's people Surely yes And if so all these will work heaven-ward principles of grace will have some actings of grace till we come to glory 3. By what means should we attain or come up to have our conversation in Heaven 1. Let us watch opportunities for heavenly exercises God now by his Ministers calls Isa 55.1 3. 2 Cor. 6.2 Come ye to the waters come ye buy and eat come buy wine and milk without money come to me and your souls shall live Why now is the accepted time behold now is the day of salvation whiles Ministers call and we live under the droppings of the Word these are opportunities for Heaven O then he that never prayed let him now pray and he that never heard let him now hear the Lord is now come near to us Christ Jesus is calling and mercy is entreating and love is beseeching and wisdom is even hoarse with crying after us O lay hold on these opportunities for heavenly exercises and then we shall come up to heavenly conversations 2. Take heed of resting in the formality of duties many souls that have enlightnings of conscience dare not but take opportunities for heavenly duties but then comes in the temptations of the Devil and corruptions of their own hearts and they say now duty is done or our task is over and what needs more Alas alas It is not what have we done but where have we been what have our souls been in Heaven with God and with Christ have we had any communion with the Father and with the Son in our duties O take heed of formality it will exceedingly hinder our conversation in Heaven O keep our eye still upon our heart ask in duty what affections have been acted how much are we got nearer Heaven thereby and by this means we shall come to an heavenly conversation 3. Let us look up unto Jesus as hanging on the Cross and as sitting on the Throne this is the Apostles rule Looking unto Jesus the Author and Finisher of our faith Heb. 12.2 who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God These two are the objects of a Christians look who studies an heavenly conversation viz. Christ's Cross and Christ's Session by the Cross he is Author and by the Throne he is the Finisher of our faith in the first is set down his love to us in the second is set down our hope of him with high wisdom hath the Holy Ghost exhorted us with these two motives to run and not to faint first here is love love in the Cross Who loved us Eph. 5.2 and gave himself for us a sacrifice on the Cross secondly Here is hope hope in the Throne To him that overcometh will I give to sit with me in my Throne Rev. 3.21 After Christ's death he rose again ascended and is now set down at the right hand of the Throne of God and the same is our blessed hope Christ's Throne is not onely his place but ours also the love of his Cross is to us a pledge of the hope of his Throne or of whatsoever else he is worth Come then and settle your thoughts and looks on this blessed object a sight of Christ's Cross but especially of Christ's Throne is a blessed means to wean us from the World and to elevate and raise up our affections to things above yea to form and frame our conversation towards Heaven 4. Let us wait for the appearing of Jesus Christ Phil. 3.20 Our conversation is in Heaven saith the Apostle from whence also we look for the Saviour the Lord Jesus Christ Where a man's conversation is there his expectations may be and where his expectations are there a man's conversation is and will be if we expect ere long that the Lord Jesus will appear in glory and that we shall see him not with other but with these same eyes the very waiting
he did this alone and it constituted the difference betwixt him as he was high Priest and other Priests for they killed and offered the Sacrifices without as well as he but only the high Priest was to approach the holy of hollies with blood and that but once a year 2. This was Typified by Melchizedech's Priest-hood which the Apostle argues to have been much more excellent then that of Aaron's in as much as Levi Aarons Father payed Tythes to this Melchizedech in Abrahams loyns now Melchizedech was his Type not so much in respect of his Oblation or offering Sacrifice as in respect of his continual presentation and intercession in heaven and therefore the same clause for ever still comes in when Melchizedech is named thou art a Priest for ever after the order of Melchizedech Heb. 5.6 7.17 Here then is the agreement betwixt Christ and the high-Priests of old in respect of name both were Priests and in respect of Office both had their oblations and presentations or intercessions with God in Glory 3. In the point of Intercession they agreed in these particulars 1. The high-Priest of old usually once a year went into the most Holy place within the vail and so is Christ our great high-Priest passed into the Heavens within the Vail even into the holy of holies Christ by his own blood entred in once into the holy place Not into the holy places made with hands Heb. 9.12 24. which are the Figures of the true but into heaven it self now to appear in the presence of God for us 2. The high-Priests of old had a plate of pure Gold upon their Fore-heads which was to bear the iniquity of the holy things that they might be accepted before the Lord Exod. 28.38 and so doth Christ bear the iniquity of our holy things Spiritual Christians here is your comfort you are not able to perform any duty to God but there is a great deal of sin in the same you cannot hear nor pray nor confer nor meditate without much sin but Christ bears all these sins even the iniquity of your holy things and he presents your persons and prayers without the least spot to his Father he is the Angel of the Covenant that stands at the Altar Rev. 8.3 having a golden Censer with much incense to offer it with the prayers of his Saints and so they are acceptable before the Lord. 3. The Jewish high-Priests bore the names of the Children of Israel on a breast-plate of judgment upon their hearts for a memorial before the Lord continually Exod. 28.29 and so doth Christ our great high-Priest bear the names of his people upon his heart before the Lord continually But how is Christ said to bear the names of the Saints upon his heart I answer 1. Continually in presenting of them to his Father as they are in him how is that why he represents them without spot as righteous in his own righteousness Ephes 5.27 Christ loved the Church that he might present it to his Father and in him to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 2. In this continual remembring of them Psal 112.6 the righteous shall be had in continual remembrance this is the souls comfort in a time of desertion or in an evil day Psal 13.1 if any cry out as sometimes David did how long wilt thou forget me Lord for ever how long wilt thou hide thy face from me Isa 40.14 15 16. Let such a one remember that Christ's redeemed ones are upon his heart and he can not forget them But Zion said the Lord hath forsaken me and my Lord hath forgotten me Oh no! can a woman forget her suckling child that she should not have compassion on the son of her womb yea they may forget yet I will not forget thee behold I have graven thee upon the palms of my hands thy walls are continually before me the Sons of Zion are upon Christ's heart and hands and they are ever in his sight 3. In his perpetual loving of them they are near and dear unto him he hath set them as a Seal upon his heart so was the prayer of the Spouse set me as a Seal upon thine heart Cant. 8.6 as a Seal upon thine arme and then it follows for love is as strong as death Christ hath an entire love to his Saints he dyed for them and now he intercedes for them he keeps them close to his heart and there is none shall pluck them out of his hands John 13.1 for whom he loves he loves unto the end Thus far of the agreement betwixt Christ's intercessions and the intercessions of the high Priests of old SECT VI. What the difference is betwixt Christ's intercessions and the intercessions of the high Priests of old 6. VVHat is the difference betwixt Christ's Intercessions and the intercessions of the high Priests of old There is no question but howsoever they might agree in some respects yet Christ officiates in a more transcendent and eminent way then ever any high Priest did before him now the difference betwixt Christ and them and betwixt Christ's Intercessions and their Intercessions may appear in these particulars Heb. 4.14 1. They were called high Priests but Christ is called the great high Priest such a Title was never given to any but Christ whence the Apostle argues for the steadfastness of our profession seeing then that we have a great high Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession 2. The high-Priests then were Aaron and his Sons but Christ our great high-Priest is the Son of God for so he is styled in the same verse the great high-Priest that is passed into the heavens Heb. 4.14 Jesus the Son of God 3. The high-Priests then were but for a time but Christ is a Priest for ever after the order of Melchizedech Heb. 5.6 Heb. 7.3 Melchizedech saith the Apostle was without Father without Mother without descent having neither beginning of days nor end of life That is as far as it is known and so is Christ without a Father on earth and without a Mother in Heaven without beginning and without end he abides a Priest perpetually even to the end of the World yea and the vertue of his Priesthood is infinitely beyond all time even for ever and ever 4. The high-Priests then entred only into that place that was Typically holy but Christ is entred into that place that is properly holy he is entred into the Heavens or if you will as into the holy of holies so into the heaven of heavens 5. The high Priests then did not always intercede for the people only once a year the high Priest entred into the holy of holies and after he had sprinkled the mercy-seat with blood and caused a cloud to rise upon the mercy-seat with his
black as jet and the Moon red as blood when the Stars of heaven shall fall and when the heavens themselves shall depart as a scroll when the Trumpet shall sound that will shake the Earth and every Mountain and Island shall be moved out of their places when the Kings of the earth and the great men and the rich men and the chief Captains and every bonds-man and every free-man shall hide themselves in the dens and in the rocks of the Mountains and shall say to the rocks and to the mountains fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Will it not be terrible if the people were so afraid when the Lord came without such attendants to give the Law upon Mount Sinai certainly much more terrible must such a coming in this manner be when he shall come like a revenging judge to take an account of the world for the keeping or for the breaking of that Law In this respect I wonder not at some weak Christians that cry out O Lord thou knowest that I have not desired this woful day A wise Jew was wont to say from a deep foresight of terror of this day The Messiah will come but Lord let me not live to see his coming Now to conquer this fear and to abate such slavish terror in such souls oh that they would consider it in the whole notion of it not onely as it shall be a day of blackness and of terror but as it shall also be a day of rest and of release Some are apt to take it up in the half notion of it they look on it only as a day of judgment and a day of condemnation and so they fly from it as from a Serpent but if they would take it up again and look on the other side the Serpent would be turned into a Rod. The day which will be so dreadful to the ungodly and the beginning of their misery it will be as joyful to the Saints and the beginning of their glory But in what respect is this day of Christ so desirable a day I answer in these particulars 1. It is a day of refreshing Here the Saints work in a furnace his fire is in Zion Acts 3.19 Isa 31.9 and his furnace in Jerusalem but Christ in his second coming when all the world shall be on fire shall fan wind as I may say on his Saints to cool them to the wicked it is an hot day a day of everlasting burnings but to the Saints it is a day of cooling quickning reviving and refreshing 2. It is a day of restoring of all things Acts. 3.21 Every creature is now in it's work-day dressed all defiled with sin but at that day there shall be a restitution of all things all the disorders and ruins which sin hath brought into the world shall then be repaired and man himself whose sin is the cause of all shall then be restored to his original glory 3. It is a day of the manifestation of the Sons of God Rom. 8.19 Then shall it be known who are true Saints and who are Reprobates here we live inconfusion and in our most refined Churches if we have none scandalous yet we may have many hypocrites and we cannot discern them but in that day it shall be known who are the Lords and who are not the hypocrite shall then be unmantled and the Sons of God shall shine and glitter as the Sun that all may run and read These are God's Elect these are the Sons and Daughters of the Almighty Rom. 8.23 4. It is the day of adoption and of the redemption of our bodyes It is the day of our Sonship and deliverance I deny not but that the Saints are adopted and redeemed before this day but this adoption and redemption is not consummate nor declared before Christ come again to judgment then it is that he takes his Saints home to his house and all the Angels and Men of the World shall understand the love wherewith he loves them then shall Christ say These are my sons whom I have redeemed and as I have set them free so now shall they live and reign with me for ever and ever 5. It is The day of Christ's coming He was here not long since travailing about the Earth and about our business which done he went away to Heaven upon a special errand for his Saints and there now he is to intercede for them to attend the court to be their Advocate and to agitate the business of their souls and withal thâ—re now he is to take up lodgings for them and to prepare them mansions for eternity And no sooner shall he have dispatcht his business there but he will come for earth again he will bow the Heavens and come down to give a report of his transactions there hath he not left us a letter to that effect John 14.3 I will come again and receive you to my self that where I am there you may be also O why are his Chariots so long a coming why tarry the wheels of his Chariots 2 Thes 1.7 6. It is the day of Christs revealing Christ to many of his Saints here is hidden and withdrawn it is true he may be in them yea certainly he is in them by his spirit but no man knows it no nor themselves neither which makes them cry O where is he whom my soul loveth but at this day of Christ's revealing all curtains shall be drawn aside Christ shall be unhid and the Saints shall see him face to face they shall never lose him more for without any intermission they shall stare and gaze and be ever looking unto Jesus Colos 3.4 7. It is the day of Christ's bright and glorious appearing When he was upon the Earth he appeared in our dress many then saw him who then said of him There is no beauty in him that we should desire him Oh it was a sad sight to see him crowned with thorns and scourged with whips and nailed to the cross but in his next appearing we shall see him in his best attire arrayed in white attended with the retinue of glory riding in his Chariot of light and smiling upon all his Saints Now is not this desirable The Apostle tells us of the Saints Tit. 2.13 Looking for the glorious appearing of the great God and of our Saviour Jesus Christ therefore surely they desire it Isa 53.11 8. It is the day of Christs joy Then he shall see of the travail of his soul and he shall be satisfied Now what is the travail of his soul is it not the perfection of his redeemed ones oh when Christ seeth this when he seeth his spouse as without spot or wrinkle then shall be fulfilled that prophesie Isa 62.5 As the Bridegroom rejoyceth over the Bride so
directive part of the Law by his life and under the penal part of the Law by his death 5. Faith must go to Christ as put to death in the Flesh and as quickned by the spirit 6. Faith must go to Christ as going up into glory as sitting down at God's right hand and as sending down the holy Ghost 7. Faith must go to Christ as interceding for his Saints in which work he continues till his coming again Of all these before 8. Faith must go to Christ as coming again into this neather world to judge the quick and the dead This is the last act of Faith in reference to Christ From thence he shall come to judge the quick and the dead The coming of Christ the resurrection of the dead the change of the living the last judgment and the glory of Christ with his Saints to all eternity is that transaction which must be dispatched at the end of the world now this is the object of faith as well as the former Christ's work is not fully perfected till all these be finished nor is our work of Faith fully compleated till it reach to the very last act of Christ in saving souls Oh what an excellent worker is Jesus Christ he doth all his works throughly and perfectly the greatest work that ever Christ under took was the work of redemption that work would have broken Men and Angels and yet Jesus Christ will carry it on to the end and then will he say not onely prophetically but expresly I have finished the work which thou gavest me to do John 17.46 Now Faith should eye Christ as far as he goes if Christ will not have done till he comes again and receive us to himself and settle us in glory no more should Faith it should still follow after him and take a veiw of all his transactions from first to last what will Christ come again will he summon all the elect to come under judgment will he sentence or judge them to eternal life will he conduct them into glory present them to his Father and be their all in all to all eternity why then let our faith act it self upon all these promises or if I may instance in one for all Christ's coming is the most comprehensive of all and is not the coming of Christ very frequently mentioned in the pâ—omises as the great support and stay of his peoples spirits till then do not the Apostles usually quicken us to duty and encourage us to waiting by the mentioning of this glorious coming of Jesus Christ why then let us act our faith on this glorious Object Christians what do we believe and hope and wait for but to see this coming this was Pauls encouragement to rejoycing and moderation Phil. 4.4 5. Rejoyce in the Lord alwayes and let your moderation be known to all the Lord is at hand To think and speak of that day with horror doth well beseem the impenitent sinner but doth ill beseem the beliâ—ving Saint such may be the voice of an unbeliever and it may be of a believer in desertion or temptation but it 's not the voice of faith O believe on Christ as carrying on our salvation at his coming again For yet a little while and he that shall come will come and he will not tarry Heb. 10.37 9. Faith must principally and mainly look to the purpose design intent and end of Christ in his second coming to Judgment Now the ends are 1. In respect of the wicked that they may be destroyed for he must reign till he hath put all his enemies under his feet He shall come with flaming fire 2 Thes 1.8 and then he will take vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power O miserable men now it is God's design to be revenged on you This is the day when the wicked shall suddenly start out of sleep and meet with gastly amazedness at the mouth of their sepulchers above them stands the Judge condemning beneath Hell gaping on the right had justice threatning on all sides the world burning to go forward is intollerable to go backward is impossible to turn aside is unavailable which way then Heaven gates are shut Hell mouth is open where they must end their endless misery the last torment lasteth ever O the shrikes of the wicked at every passage of this day when the Prophet Joel was describing the formidable accidents of his day he was not able to express it but stammered like a Child or an amazed imperfect person A. A. A. for the day of the Lord is at hand We translate it Alas Joel 1.17 for the day of the Lord is at hand But Lyra Ribera the Vulgar Latine and others translate it A.A.A. in Hebrew it is indeed but one word and sounds as Aha which howsoever so written yet is it pronounced without any aspiration as Aharon is pronounced Aaron The best Criticâ—s would but have it one word and so they write it A-a-a for the day of the Lord is at hand thus they that stammer and cannot suddenly speak say A-a-a it is not sense at first the Prophet was so amazed that he knew not what to say the stammering tongue that is full of fear can best speak that terror which will make all the wicked of the world to cry and shrike and speak fearfull accents oh the shrikes oh the fearful sounds that will then be heard sure that noise must needs be terrible when millions of men and women at the same instant shall fearfully cry out and when their cryes shall mingle with the thunders of the dying and groaning Heavens and with the crack of the dissolving World when the whole fabrick of nature shall shake into dissolution Psal 51.21 and eternal ashes Now consider this ye that forget God lest he tare you in pieces and there be none to deliver you Shall not the consideration of these things awake your spirits and raise you from the death of sin what do you believe these things or do you not if you do not believe these things where is your saith if you do believe them and sin on where is your prudence and where is your hope but enough of this it belongs to the wicked 2. In respect of the Godly that they may be saved Now this contains several steps As 1. They must be regenerated It is true they partake of this grace before but now is the full perfection and manifestation of it Mat. 19.28 and therefore the last day is called the day of regeneration Col. 1.13 14. 2. They must be redeemed So they are in this life Paul could tell his Colossians that Christ had delivered them from the power of darkness and that in him they had redemption through his blood Yet the Scripture calls the day of judgment
shall be quenched But I have in some measure already discovered all those acts of his grace and love till his second coming and therefore I begin there 1. Christ will come is not this love as his departure was a rich testimony of his love John 14.18 It is expedient for you that I go away so is his returning I will not leave you comfortless I will come unto you Oh how can we think of Christ's returning and not meditate on the greatness of his love might he not send his Angels but he must come himself is it not state and majesty enough to have the Angels come for us but that he himself must come with his Angels to meet us more than half the way what King on Earth would adopt a beggar and after his adoption would himself go in person to fetch him from the dunghil to his Throne we are filthy lazars from the crown of our heads to the soles of our feet we are full of sores and yet the King of Heaven puts on his best attire and comes in person with all his retinue of glory to fetch us from our graves to his own Court of Heaven Oh the loves of Christ in this one act he will come again he is but gon for a while but he will come again in his own person 2. Christ will welcome all his Saints into his presence and is not this love after he is come down from Heaven he stays for them a while in the Clouds and commanding his Angels to bring them thither anon they come and oh how his heart springs within him at their coming what throbs and pangs of love are in his heart at the first view of them as they draw near and fall down at his feet and worship him so he draws near and falls upon their necks and welcomes them Methinks I hear him say Come blessed souls you are my purchase for whom I Covenanted with my Father from eternity O you are dearly welcome to your Lord in that now I have you in my arms I feel the fruit of my death the acceptation of my Sacrifice the return of my prayers for this I was born and dyed for this I rose again and ascended into Heaven for this I have interceded a Priest in Heaven these many years and now I have the end and design of all my actings and sufferings for you how is my joy fulled look as at the meeting of two lovers there is great joy especially if the distance hath been great and the desires of enjoying one another vehement so is the meeting of Christ with his Saints the joy is so great that it runs over and wets the fair brows and beauteous locks of Cherubims and Seraphims and all the Angels have a part of this banquet at this day 3. Christ will sentence his Saints for eternal life here is love indeed every word of the sentence is full of love it contains the reward of his Saints a reward beyond their work and beyond their wages and beyond the promise and beyond their thoughts and beyond their understanding it is a participation of the joyes of God and of the inheritance of the Judge himself Come enter into your Masters joy inherit the Kingdom Oh but if all the Saints have only one Kingdom where is my room fear not O my soul thou shalt have room enough though but one Kingdom yet all the Inhabitants there are Kings whole Heaven is such a Kingdom as is intirely and fully injoyed by one glorified Saint all and every one hath the whole Kingdom at his own will every one is filled with God as if there were no fellows there to share â—ith him Oh that I may come under this blessed sentence never was more love expressed in words than Christ expresseth in this sentence Come ye blessed c. 4. Christ will take up all his Saints with him into glory where he will present them to his Father and then be their all in all to all eternity This is the heigâ—t of Christ's love this is the immediate love that comes out from the precious heart and bowels of Jesus Christ this is that Zenith of love when sensibly and feelingly it burns at hottest it is true that Christ's love breaks out in all those precedaneous acts we have already spoken Oh but what loves will he cast out from himself in glory the more excellent the Soyl is and the nearer the Sun is the more of Summer and the more of day the more delicious must be the Apples the Pomgranates the Roses the Lillies that grow there surely Christ in glory is a blessed soyl Roses and Lillies and Apples of love that are eternally Summer-green and sweet grow out of him the honey of Heaven is more than honey the honey of love that is pure and unmixt and glorious in Christ must needs be incomparable I cannot say but that Christ's love like himself is the same yesterday and to day and for ever there is no intension 1 John 4.8 or remission of his love as in it self for God is love he is essentially love and therefore admits of no degrees yet in respect of the sense or manifestation of this love of Christ there must needs be a difference thus if he loved his spouse on earth how much more will he love her when his Bride in Heaven If he loves us while sinners and enemies to his holiness how much more will he love us when we are sons and perfected Saints in glory he that could spread his arms and open his heart on the Cross will he not then open arms and heart and all to them that reign with him in his Kingdom if in this life such is loves puissance that we usually say of Christ Though the head be in heaven yet he hath left his heart on earth with sinners what shall we say of Christ in glory where love like the Sun ever stands in the Zenith Deut. 33.27 where the eternal God is the souls everlastiâ—g refuge and underneath are his everlasting arms 5. And if Christ love thus how should we love again for such a love Lord what a sum of love are we indebted to thee is it possible that ever we should pay the debt can we love as high as deep as broad as long as love it self or as Christ himself no no all we can do is but to love a little and Oh that in the consideration of his love we could love a little in sincerity Oh that we were but able feelingly to say Why Lord I love thee I feel I love thee even as I feel I love my friend or as I feel I love my self Such arguments of love have been laid before us as that now I know no more we have seen whole Christ cap-a-pe we have heard of the loves of Christ from eternity to eternity we have had a view of the everlasting Gospel of Jesus Christ wherein his love is represented to us as hot as death or as