and loyal to Jesus Christ what adultery is this Ye cannot serve God and Mammon Matth. 6.24 that woman that is not contented with one husband must needs be an harlot 3. The preferring of the world before Christ himself This is the height of covetousness and the height of this adultery what to make the members of Christ the members of an harlot Why worldlings those admiring thoughts are Christs those pains are Christs that love is Christs that time that care that earnestness is Christs they are all Christs and will you give that which is Christs unto the world and prefer the world before Christ with his own What live as professed prostitutes that prefer every one before their husbands how will this expose you to the scorn of men and Angels at the last day thy will come pointing and say This is the man that made not God his strength but trusted in the abundance of his riches Psal 52.7 this is the Gadaren that loved his swine more than Christ Jesus Love not the world said John 1 John 2.15 Christ is never precious in mans apprehension so long as the world seems glorious to him As we begin to relish sweetness in Christ so the world begins to be bitter to us Cui Christus incipit dulcâ—ssâ—â—e necess esto marescere mundum Bern. the more sweetness we taste in the one the more bitterness we taste in the other 3. We must look off the world in respect of its sinful honours what is this honour but a certain inordinate desire to be well thought of or well spoken of to be praised or glorified of men as if a man should run up and down streets after a feather flying in the aire and tossed hither and thither with the gusts and blasts of infinite mens mouths it is a question whether ever he get it but if he do it is but a feather such is this pride of life honour vain-glory it is hard to obtaine it but if obtained it is but the breath of a few mens mouths that alter upon every light occasion but that which is worst of all it hinders our sight of Jesus Christ not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 Heb 11.24 26. wordly honour keeps many back from Christ and therefore Moses when he was come to years refused to be called the son of Pharaohs daughter esteeming the reproaches of Christ greater riches than all the Treasures of Egypt If the blind Man in the way to Jerico had depended on the breath or liking or approbation of the multitude he had never received the benefit of his sight Luke 18.39 for they saith the text which went before rebuked him that he should hold his peace they disswaded him from running crying so vehemently after Christ experience tells us how these things pull and draw us off from Jesus Christ the lusts of the eyes the lusts of the flesh and pride of life Question 2 But why must we look off every thing that diverts our looking unto Jesus 1. Because we cannot look fixedly on Christ and such things together and at once the eye cannot look upwards downwards at once in a direct line we cannot seriously mind heaven earth in one thought no man can serve two masters saith Christ especially such as jar Mat. 6.24 and who have contrary imployments as Christ and Mammon have 2. Because whiles we look on these things we cannot see the beauty that is in Christ suppose a squint look on Christ whilst we have a direct look on other things alas Christ will be of no esteem that while this was the voice of sinners concerning Christ he hath no form Isa 53.2 nor comeliness and when we see him there is no beauty that we should desire him Indeed beauty is the attractive of the soul the soul must see a beauty in that which it lets out it self to in desiring but our wishing looks on other things makes Christ but mean and contemptible in our eyes 3. Because all other things in comparison of Christ are not worthy a look they are but as vile things as under-things as poor low and mean and base things in comparison of Christ I count all things but loss saith Paul for the excellency of the knowledge of Christ Jesus my Lord. Phil 3.8 I count them but dung that I may win Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some translate it chaffe others dogs-meat others excrements dung all agree it is such a thing as men usually cast away from them with some indignation 4. Because it is according to the very law of marriage therefore shall a man forsake father Gen. 2.24 and mother and cleave to his wife the Lord Christ marries himself to the souls of his Saints Hos 2.19 I will betroth thee unto me for ever I will betroth thee unto me in righteousness and in judgement and in loving kindness and in mercies and for this cause the soul must forsake all and cleave unto Christ as married wives use to do we must leave all for our husband the Lord Jesus Harken O daughter and consider and encline thine ear forget also thy own people Pâ—al 45.10 and thy fathers House 5. Because Christ is a jealous Christ now jealousie is a passion in the soul that will not endure any sharing in the object beloved the woman that hath a jealous husband must leave all her old companions if she cast any amorous looks or glances after them the husband will be jealous and Jealousie is cruel as the Grave Christians Cant. 8.6 Exod. 20.5 our God is a jealous God our Christ is a jealous Christ He cannot endure that we should look on any other things so as to lust after them 6. Because all other things can never satisfie the eye Eccles 1.8 all things are full of labour saith Solomon man cannot utter it the eye is not satisfied with seeing it is but wearied with looking on divers objects yet still desires new ones but once admit it to behold that glorious sight of Christ and then it rests fully satisfied Hence it is that the Daughters of Zion are called to come forth Go forth O ye daughters of Zion Cant. 3.11 and behold King Solomon with the Crown wherewith his Mother hath crowned him in the day of his espousals and in the day of the gladness of his heart Go forth O ye daughters of Zion lay aside all private and earthly affections and look upon this glory of Christ As the daughters of Jerusalem sitting or remaining in their chambers closets houses could not behold the glory of King Solomon passing by therefore they were willed to come forth of their doors even so if we will behold the great King Jesus Christ in his most excellent glory a sight able to satisfie the Eye to ravish the Heart we must come out of our Doors we must come
commands it but when I have made a promise to it then I command it and bind it upon my self 2. That our obedience might be more willing and free an absolute Law might seem to extort obedience but a Covenant and agreement makes it clearly to appear more free and willing This is of the nature of the Covenant of grace first God promiseth mercy to be our exceeding great reward and then we promise obedience to be his free and willing people thus we become gods not only by a property founded in his soveraign power love but by a property growing out of our own voâ—untary consents we are not only his people but his willing people we give him our hand when we become his and enter into Covenant with him See the expression Ezek. 17.18 â—k 17.18 He dispised the oath by breaking the Covenant when loe he had given his hand We are his as the wife is her husbands â—k 16.8 I entred into Covenant with thee saith the Lord God and thou becamest mine now in marriages free and mutual consent you know is ever given and so it is here 3. That our consolations might be stronger that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God 1. To the faithfulness of God â—on 17.27 This was David's stay and this may be ours though friends be unfaithful and may deceive yet the Lord is faithful and cannot fail his people his promises are Yea and Amen â—r 1.20 we may build upon it 2. That we might have recourse to the love of God this indeed was the prim end why God delivered his Law in way of a Covenent that he might sweeten and indear hinself to us and so draw us to him with cords of love had God so pleased he might have required all obedience from us and when we had done all he might have reduced us into nothing or at least not have given us heaven for â—n inheritance or himself for a portion but his love is such that he will not only command but he will Covenant that he might further express and communicate his love how then should this but incourage us to go to God in all distresses O what thankful loving thoughts should we have of God that would thus infinitely condescend to Covenant with us 5. What are the good things Promised in this expressure of the Covenant not to reckon up the temporal Promises of riches honour victory peace and protection in a land of Oyle Olive and Honey the great mercies of God are expressed in these terms I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage This is the great Promise of the Covenant it is as great as God himself That we may better see it and know it I shall take it in pieces the gold is so pure that it is pity the least filing should be lost Here God describes himself by these notes 1. By his only eternal and Perfect Essence I am the Lord. 2. By the Plurality of persons in that one essence I am the Lord God Jehovah Elohim 3. By the propriety his people have in Jehovah Elohim I am the Lord thy God 4. By the fruit of that Propriety in reference to Israel which brought thee out of the land of Eygpt out of the house of bondage â—d 6.3 1. I am Jehovah we read that he appeared to Abraham Isaac and Jacob by the name of God Almighty but now he was known to the Israelites by his name Jehovah I am the Lord. Why was it not by that name that he appeared to Abraham Isaac and Jacob no no saith God by my name Jehovah was I not known to them This hath occasioned a question how can this be do we not read expresly that God said to Abraham I am the Lord that brought thee out of Ur of the Chaldees and again I am the Lord God of Abraham thy Father and the God of Isaac Gen. 15.7 Gen. 28.13 how then is it said that by his name Jehovah he was not known unto them This place hath perplexed many of the learned but the meaning seems to be this that though he was known to the Patriarchs by his name Jehovah as it consists of letters syllables and sounds yet he was not experimentally known unto them in his constancy to perform his promise in bringing them out of the land of Egypt until now This name Jehovah denotes both his being in himself and his giving of being or performance to his word and promise thus indeed he was not known or manifested to the Patriarchs they only were sustained by faith in Gods almighty power without receiving the thing promised it is said of Abraham that while he was yet alive Acts. 7.5 God gave him no inheritance in Canaan no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him and now when his seed came to receive the Promise and to have full knowledg and experience of his Power and goodness then they knew the efficacy of his name Jehovah So upon performance of further promises he saith they shall know him to be Jehovah Isa 49.2 3. Isa 52.6 and thou shalt know that I am the Lord. therefore my people shall know my name they shall know in that day that I am he that doth sepak behold it is I. 2. I am Jehovah Elohim this denotes the plurallity of Persons God in delivering of the law doth not only shew his being but the manner of his being that is the three manners of subsisting in that one simple and eternal being or the Trinity of persons in that Unity of Essence the word signifies strong potent mighty or if we express it plurally it signifies the Almighties or Almighty powers hence the Scriptures apply the general name God to the Persons severally the Father is God Heb. 1.1 2. the Son is God Act. 20.28 and the holy Ghost is God Act 5.3 4. Now God is said to be Author of these Laws delivered in a Covenant-way by Moses that so the greater authority may be procured to them and hence all Law-givers have endeavoured to perswade the people that they had their Laws from God 3. I am the Lord thy God herein is the propriety and indeed here is the mercy that God speaks thus to every faithful Soul I am thy God by this appropriation God gives us a right in him yea a possession of him 1. A right in him as the woman may say of him to whom she is Married this man is my husband so may every faithful soul say of the Lord he is my God 2. A possession of him God doth not only shew himself unto us but he doth communicate himself unto us in his holiness mercy truth grace and goodness hence it is said we have fellowship with the Father and with the
Covenant before his coming in the flesh It is not enough to know and consider but we must desire Thus is the order of Gods work no sooner hath his Spirit clearly revealed the goodness of the Promise that we come to know but the soul considers of it turns it upside down views it in all its Excellencies weighs it in the Ballance of its best and deepest meditation This done the Affections begins to stir and the soul begins thus to reason O happy I that I see the goodness of this gracious Promise but miserable I if I come to see this and never have a share in it O why not I Lord Why not my Sins Pardoned VVhy not my Corruptions Subdued VVhy not the Law Written in my Heart and put into my inward parts Why may not I say my Lord and my God or I am my Beloveds and my Beloved is mine VVhy not this Covenant established between God and me Now my Soul thirsts after this as a thirsty Land my affections hunger after Jesus in a Covenant of Grace Oh I would fain be in Covenant with God for this is all my Salvation and all my desire 2 Sam. 23.5 But here is an Objection The Object Object of this desire is apprehended as absent and distant we do not covet those things that we do enjoy if they are present we rather rest in them than move towards them or desire after them how then should David or any soul already in a Covenant of grace desire after the Covenant What is this He hath made with me an everlasting Covenant 2 Sam. 23.5 ordered in all things and sure for this is all my Salvation and all my Desire Answ It is true the Object of desire qua tale is something absent yet not alwayes absent in the whole but in the parts and degrees of it the very presence of a good thing doth in some sort quicken the desires towards the same thing so far forth as it is capable of improvements or augmentation As we see in external Riches of the Body none desire them more eagerly than those that possess them and the more gracious the Soul is the more is the heart enlarged in the appetition of a greater measure of Grace as the putting in of some water into a Pump doth draw forth more no man is so importunate in praying Lord help my unbelief as he that can say Lord I believe things may be desired in order to improvement and further degrees of them Again things present may be the Object of our desires unto continuance as he that delighteth in a good thing that he hath he desireth the continuance of that delight so the soul of a man having a reach as far as immortality it may justly desire as well the perpetuity as the presence of those good things it enjoyeth Come then O my soul and whet on thy desires in every of these respects as 1. Desire after thy interest in the Covenant 2. Desire after thy improvement of the Covenant 3. Desire after the continuance of thy Covenant-state 4. Desire after Jesus the great business or the all in all in a Covenant of Grace 1. Desire after thy interest in the Covenant O say in thy self is it thus prov 1.22 23 is the Lord willing to receive me to his Grace was that his voice in the streets how long ye simple ones will ye love simplicity turn ye at my reproof Isa 55.1 3. behold I will pour out my Spirit unto you was that his Proclamation Ho every one that thirsteth come ye to the waters encline your ear and come unto me and I will make an everlasting Covenant with you even the sure mercies of David and are these the promises offered in the Covenant I will put my Law into their inward parts Jer. 31.33 and I will write it in your hearts and I will be your God and ye shall be my People Deut. 33.29 psal 144.15 Oh the Blessed condition of those People that are in Covenant with God! Blessed art thou O Israel who is like unto thee a People saved by the Lord Oh happy is the People that be in such a case yea happy is that People whose God is the Lord. But ah what can I say no sin like unto my sin no misery like unto my misery alas I am an alien to God I am separated from his People I am out of the Covenant like a poor Prodigal I dye for hunger whilst those that are in my Fathers house have bread enough Oh that I were in their condition never did David long more for the waters of the well of Bethlehem than my Soul now touched with the sense of Sin doth desire to be at peace with God and in Covenant with God O I thirst I pant I gasp after him I long for Communion and Peace with him Jsa 26 9 with my soul do I desire thee in the night yea with my Spirit within me do I seek thee early 2. Desire after the Improvement of the Covenant it may be God hath given thee an interest in it but alas thy hold is so weak that thou scarce knowest the meaning of it the Lord may answer but yet he speaks darkly as sometimes he spake to the woman go thy way and Sin no more it is a middle kind of expression John 8.11 neither assuring that her Sin was pardoned nor yet putting her out of hope but it might be pardoned so it may be God hath given thee some little ease but he hath not spoken full peace go on then and desire more and more after confirmation say in thine heart O Lord thou hast begun to shew grace unto thy Servant but oh manifest to me all thy goodness thou hast given me a drop and I feel it so sweet that now I thirst and long to enjoy the Fountain thou hast given me a kiss of thy mouth and now I pant to be united to thee in a more perfect and consummate marriage thou hast given me a taste Rom. 8.23 but my appetite and desire is not thereby diminished but enlarged and good reason for what are these drops and tastes but only the first fruits of the spirit and earnests of the spirit Ephes 1.14 oh then what are those harvests of Joy what are those treasures of wisdom and free grace hid in God I have indeed beheld a feast of fat things of fat things full of marrow of wines on the lees of wines on the lees well refined but O what a Famine is yet in my spirit O Lord I have longed for thy Salvation I am ready to swoon for further union and clearer manifestation of my share and interest in this Covenant of grace come Lord Jesus come quickly 3. Desire after continuance of the Covenant-state many a sweet soul cannot deny but that the Lord hath shewed mercy on him but he fears that he shall not hold out he feels within such a Power of corruption such
strong temptations so many lusts that now he doubts O what will become of my poor Soul what will be the issue of this woful work why come now and desire after perseverance when Peter was ravished on the mount it is good being here sayes he let us build three Tabernacles Mat. 17.4 his desire was to have continued there for ever and it was the prayer of Christ in Peters behalf Luk. 22.3 I have prayed for thee that thy faith fail not what was this Prayer but Christ's vehement desire of Peters continuing in the faith shall Christ desire and will not thou desire after thy own perfection O come with these Pantings and Breathings after God put forth thy desires in these or the like expressions O Lord thou hast said I will betroth thee unto me for ever Hosea 2.19 and what means this but that the conjugal love of Christ with a gracious soul shall never be broken what means this but that the bond of union in a believer to Christ is fastened upon God and the spirit of God holds the other end of it and so it can never be broken 2. O Lord thou hast discovered in thy Word that th s union is in the Father who hath laid a sure foundation 2 Tim 2.19 the foundation of God standeth sure having this seal the Lord knoweth them that are his John 13.1 and that this union is in the Son who loves his to the end and that this union is in the spirit who abides in the elect for ever 3. Thou hast discovered that the mountains shall depart and the hills be removed but my kindness shall not depart from thee Isa 54.10 neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee 4. Thou hast said that the Saints shall be kept by the Power of God q. d. The special Power I mean to put forth in this world 1 pet 1.5 it is to uphold the spirits of my saints the special work I have in the world to exercise my power about it is to keep Christ and the saints together it is through the power of God that heaven and earth is kept up but if God must withdraw his Power from the one of these sooner should heaven and earth fall in pieces than God would not uphold one gracious soul that hath Vnion with his Son Jesus Christ And if thâ—se be thy sayings why then Lord I desire the accomplishment O fulfil what thou hast said it would break my heart if ever the Covenant should be broken betwixt me and thee my desire is towards thee and the more I enjoy thee the more and more I desire and pant after thee my desires are like thy self infinite eternal everlasting desires 4. Desire after Jesus the great business or the all in all in a Covenant of Grace the most proper object of desire especiaâ—ly to man fallen is Jesus Christ hence it is that a poor sinner under the sense of sin cryes out with the vehemency of desire Christ and none but Christ give me Christ or I dye I am undone I am lost for ever But what is Christ or Jesus to a Covenant of grace Ruâ—kers tryal of Faith I answer he is the great business he is the all in all Christ hath at least a Six-fold relation to the Covenant of grace 1. As he is more than a creature he is the Covenant himself 2. As he deals betwixt parties he is the messenger of the covenant 3. As he saw and heard and testifieth all he is the witness of the covenant 4. As he undertaketh for the parties at variance he is the surety of the covenant 5. As he standeth between the contrary parties he is the Mediator of the covenant 6. As he signifieth the covenant and closeth all the Articles he is the Testator of the covenant Oh here is abundance of fuel for thy desire to work upon 1. Consider the fuel and then set on the flame thy desire Isa 42.6 Isa 41.9 1. Christ is the covenant it self I gave thee for a covenant of the People for a light of the gentiles And I will preserve thee and give thee for a Covenant of the People Christ God and Man is all the Covenant 1. Fundamentally he is the original of the Covenant the Covenant of grace takes iâ—s being and beginning from Christ he is the covenant-maker undertaker manager dispatcher he doth every thing in the covenant 2. Materially the very substance of the covenant stands in this I will be their God and they shall be my People now Christ he is both these in himself he is God unto his People and he is the People representatively unto God and before God 3. Equivalently many branches or fruits of the Covenant are to be fulfilled to believers in their season but as soon as ever they are Justified Christ is said to be the Covenant as a present pawn or earnest delivered into the hands of a man at the very instant of his justification and this pawn is of equal value and worth with the whole Covenant when it is fulfilled to the uttermost Thus Christ in every of these respects is the Covenant it self he is very peace and reconciliation it self and this man shall be the Peace when the Assyrian shall come into our Land As fire is hot for it self and all other things hot for it Micah 5 5. as they participate of it so Christ is the Covenant it self and all we are so far in Covenant to Christ as we have any thing of Christ want Christ and want peace and want the Covenant of grace 2. Christ is the messenger of this Covenant The Lord whom ye seek shall suddainly come to his Temple Mal. 3.1 even the messenger of the Covenant whom ye delight in Christ travels with tydings between parties of the Covenant 1. He reports of God to us he commends his Father unto us Joh. 15.1 Joh. 6.29 Joh. 6.48 Joh. 8.12 Joh. 10.9 11. Prov. 1.20 Prov. 9.5 my Father is the husband man and this is the Fathers will which hath sent me that of all which he hath given me I shall lose nothing and he commends himself to us it became the Lord Jesus to commend himself I am the bread of Life I am the Light of the world I am the Door I am the good Shepherd It is a wonderful thing how Christ is a broker as I may say for Christ wisdom cryeth out she uttereth her voice in the streets come eat of my bread and drink of my wine which I have mingled Ministers cannot speak of Christ and of his Father as he can do himself O my Soul to excite thy desires come and hear Christ speak of Christ and of his Father and of Heaven for he saw all Joh. 17.25 2. He reports of us to God he commends us to his Father O righteous Father the world hath not known thee but I have known thee and
for God will magnifie his grace and therefore he will do this great thing all that thou hast to do and all that God requires of thee in this case is onely to believe indeed thou hast no part in Christ no part in the covenant of grace if thou wilt not believe faith is the condition of the covenant of grace and therefore either believe or no covenant I know it is not easie to believe nay it is one of the hardest things under heaven to perswade a soul into faith What Will the great God of heaven make a Covenant with such a wretch as I am I cannot believe it Why What 's the matter Ah my sins my sins my sins God is a consuming fire against such he cannot endure to behold iniquity little hopes that ever God should enter into a covenant with me But to help on or to allure a soul in consider O thou soul of these following passages 1. Consider of the sweet and gracious nature of God that which undoes broken hearts and trembling souls it is misconceivings of God we have many times low diminishing ex enuating thoughts of Gods goodness but we have large thoughts of his power and wrath now to rectifie these misapprehensions consider his name and therein his nature the Lord the Lord Merciful and Gracious Long-suffering and abundant in Goodness and Truth keeping mercy for Thousands forgiving Iniquity Transgressions Sins and will by no means clear the guilty visiting the Iniquity of the Fathers upon the Children and upon the Childrens Children unto the Third and Fourth Generation O terrible Text Exod. 34.6 7 sayes the Soul alas I am guilty of thousands of sins and if this be his Name I am undone woe to me and mine unto the Third and Fourth Generation But consider again and in this description of God we shall find an Ocean of Mercy to a Drop of Wrath a Sea of Oyl to an half drop of scalding Lead For 1. God doth not begin the Lord the Lord that will by no means clear the guilty but the Lord the Lord Merciful and Gracious Long-suffering this is the first and greatest part of his Name God is loath to speak in justice and wrath he keeps it to the last mâ—rcy lies uppermost in Gods heart if the sentence must come it shall be the last day of the Assize 2 Many words are used to speak his goodness Merciful Gracious Long-suffering and abundant in Goodness keeping Mercy for Thousands forgiving Iniquity Transgression and Sin here be six several phrases to shew the Riches of his Goodness but when he speaks his wrath what haste makes he over it there 's only two expressions of that it was a Theam he took no delight in Judgment is his Work his strange Work Isa 28.22 for he doth not afflict willingly nor grieve the Children of Men. 3. There 's a difference in the expression when God speaks of mercy Lam. 3.33 he expresseth it thus abundant in Mercy keeping Mercy for Thousands But in visiting sins it is not to thousands but only to the Third or Fourth Generation Surely Mercy rejoyceth against Judgment God would shew Mercy to Thousands Jam. 2.13 rather than he would destroy three or four 4. What if by no means God will clear the guilty stubbornly guilty yet never will he destroy humble souls that lye at his feet and are willing to have mercy on his easie terms How shall I give thee up Ephraim how shall I deliver thee O Israel Hos 11.8 9. how shall I make thee as Admah How shall I set thee as Zeboim My heart is turned within me my repentings are kindled together I will not execute the fierceness of Mine anger I will not destroy Ephraim for I am God and not Man the Holy One in the middest of â—â—ee O my soul why standest thou at a distance with God Why dost thou fancy a Lion in the way O bâ—lieve in God believe in Jesus and believe thy portion in this Covenant of grace have sweet and delightful thoughts of Gods nature and thou wilt not thou canst not sly from him some are of opinion that a soul may fetch more encouragements to believe from the consideration of Gods gracious and merciful nature than from the promise it self 2. Consider of the sweet and gracious nature of Jesus Christ our thoughts of God are necessarily more strange than of Jesus Christ because of our infinite distance from the Godhead but in Christ God is come down into our nature and so infinite goodness and mercy is incarnate art thou afraid O my soul at his name Jah and Jehovah O remember his name is Emanuel the Lyon is here disrobed of his garment of terrour his rough hair is turned into a soft wooll see thy God disrobed of his terrible Majesty see thy God is a man and thy Judg is a Brother mince Jehovah with Jesus and the Serpent wiâ—l be a rod O that Balsamy name Jesus that name that founds healing for every wound settlement for every distraction comfort for every sorrow but here 's the misery souls in distress had rather be poring on hell than heaven rather frighting themselves with the terrours of justice than staying themselves with the flâ—ggons of Mercy O my soul how canst thou more contradict the nature of Christ and the Gospel-description of Christ than to think him a destroyer of men bâ—t wherein appears the gracious nature of Christ I answer in his being incarnate O how could Jesus have manifested more willingness to save than that the God-head should condescend to assume our nature surely this is ten thousand times more condescention than for the greatest King to become a sly or a toad to save such creatures as toads and flyes 2. In his tender dealing with all sorts of sinners he professed th t he came into the world not to condemn the world but that the world through him might be saved He wept over Jerusalem saying O Jerusalem Jeâ—usalem Mat. 23.37 how oft would I have gathered thee as an Hen gathereth her chickens under her wings but ye would not I would but ye would not And when his Disciples would have had fire come down from Heaven to consume thoâ—e that refused him he reproves them and tells them they know not of what spirits they were of 3. In his care of his own not caring what he suffered so they might be saved Alas alas that the Lord Jesus should pass through a life of misery to a death more miserable to manifest openly to the world the abundance of his love and yet that any soul should suspect him of cruelty or unwillingness to shew mercy Ah my soul believe never cry out my sins my sins my sins there is a gracious nature and inclination in Jesus Christ to pardon all 3. Consider of that office of saving and shewing mercy which Christ hath set up this is more than meerly a gracious inclination Christ hath undertaken and set up an office
all these passages of Gods Love in Christ are not these strong atractives to gain thy love what wilt thou do canst thou chuse to love the Lord thy God shall not all this love of God in Christ to thee constrain thy love It is the expression of the Apostle The Love of God constrains us 1 Cor. 5.14 God in Christ is the very Element of Love and whither should Love go but to the Element Air goes to Air and Earth to Earth and all the Rivers to the Sea 1 John 4.16 every Element will to its proper place Now God is Love and whither should thy Love be carried but to this Ocean or Sea of Love Come my Beloved said the Spouse to Christ let us get up early to the vineyards Cant 2.12 let us see if the Vines flourish whether the tender grapes appear there will I give thee my Loves The flourishing of the Vine and the appearing of the tender grapes are the fruits of the graces of God in the Assemblies of his Saints now wheresoever things appear whether in Assemblies or in secret Ordinances then and there saith the Bride will I give thee my Loves when thou comest to the Word Prayer Meditation be sure of this to give Christ thy Love What doth Christ manifest his presence there is there any abounding of his graces there O let thy Love abound by how much more thou feelest Gods Love towards thee by so much more do thou love thy God again many sins being forgiven how shouldst thou but Love much SECT VII Of joying in Jesus in that respect WE must joy in Jesus as carrying on the great work of our Salvation in a way of Covenant I know our joy here is but in part such is the excellency of Spiritual joy that it is reserved for Heaven God will not permit it to be pure and perfect here below and yet such as it is though mingled with cares and pains it is a blessed duty it is the light of our souls and were it quite taken away our lives would be nothing but Horrour and Confusion O my Soul if thou didst not hope to encounter joy in all thy Acts thou wouldst remain languishing and immoveable thou wouldst be without action and vigour thou wouldst speak no more of Jesus or of a Covenant of grace or of God or Christ or Life or glory Well then go on O my Soul and joy in Jesus if thou lovest him what should hinder thy rejoycing in him It is a Maxime that as Love Proceeds so if there be nothing that retaines the Appetite it alwayes goes from Love to Joy One motion of the Appetite towards good is to be united to it and the next Appetite towards good is to enjoy it now Love consists in union and joy in fruition for what is fruition but a joy that we find in the possession of that thing we love Much ado there is amongst Philosophers concerning the differences of Love and Joy Some give it thus As is the motion of fluid Bodies which run towards their Center and think to find their rest there but being there they stop not and therefore they return and scatter themselves on themselves they swell and overflow So in the passion of Love the Appetite runs to the beloved Object and unites it self to it and yet its motion ends not there for by this passion of joy it returns the same way again it scatters it self on it self and overflows those Powers which are nearest to it by this effusion the soul doubles on the Image of the good it hath received and so it thinks to possess it more it distills it self into that faculty which first acquainted it with the knowledg of the Object and by that means it makes all the parts of the Soul concur to the possession of it Hence they say That joy is an effusion of the Appetite whereby the Soul spreads it self on what is good to possess it the more perfectly But not to stay in the inquiry of its Nature O my Soul be thou in the exercise of this Joy Is there not cause come see and own thy Blessedness take notice of the great things the Lord hath done for thee As 1. He hath made a Covenant with thee of temporal mercies thou hast all thou hast by free-holding of Covenant-Grace thy Bread is by Covenant thy sleep is by Covenant thy safety from Sword is by the Covenant the very tilling of thy Land is by a Covenant of Grace Ezek. 36.34 O how sweet is this Every Crum is from Christ and by virtue of a Covenant of Grace 2. He hath made a Covenant with thee of spiritual mercies even a Covenant of Peace and Grace and Blessing and Life for evermore God is become thy God he is all things to thee he hath forgiven thy sins he hath given thee his Spirit to lead thee to sanctifie thee to uphold thee in that state wherein thou standest and at last he will bring thee to a full enjoyment of himself in Glory where thou shalt bless him and rejoyce before him with joy unspeakable and full of glory O pluck up thy heart lift up thy head strengthen the weak hands and the feeble knees serve the Lord with gladness and joyfulness of Spirit considering the day of thy Salvation draweth nigh Write it in Letters of Gold that thy God is in Covenant with thee to love thee to bless thee and to save thee Yet a little while and he that shall come will come and receive thee to himself and then thou shalt fully know what it is to have God to be thy God or to be in Covenant with God I know these Objects rejoyce not every heart a man out of Covenant if he look on God he is a consuming fire if on the Law it is a Sentence of Condemnation if on the Earth it brings forth Thorns by reason of sins if on Heaven the Gate is shut if on the Signes in Heaven Fire Meteors Thunder strike in him a terrour But O my Soul this is not thy case a Man in Covenant with God looks on these things with another eye if he look on God he saith This is my Father if on Christ this is my elder Brother if on Angels these are my Keepers if on Heaven this is my House if on the Signes of Heaven Fire Meteors Thunder these are but the effects of my Fathers Power if on the Law the Son of God hath fulfilled it for me if on Prosperity God hath yet better things for me in store if on Adversity Jesus Christ hath suffered much more for me than this if on the Devil Death and Hell he saith with the Apostle O Death where is thy Sting 1 Cor. 15.55 O Grave where is thy Victory Come poor soul is it not thus with thee what art thou in Covenant with God or art thou not If yet thou doubtest review thy grounds of hope and leave not there till thou comest up to some measure
conceive the most usual and ordinary course of Faiths working and of the souls conforming to Jesus Christ in its closing with Christ As thus 1. Faith hearing the great things proposed in the Covenant of Grace it stirs up in the heart a serious consideration of their blessed condition that are in covenant with God Blessed art thou O Israel a People saved by the Lord What Nation in the Earth is like thy People Deut. 33.29 2 Sam. 7.2.3 even like Israel whom God went to redeem for a People unto himself Time was saith the Soul that I counted the proud blessed and the rich blessed and the honourable blessed time was when I placed my blessedness in other things as in Riches Preferments Favour Credit with men but now these are become vile and things of no value Faith makes us change our voice and to speak as the Psalmist Blessed are the People whose God is the Lord. Psal 144.15 2. Faith stirs in the heart a longing desire after this condition good being believed cannot but be desired and longed for Desire naturally springs from the apprehension of any good being made known hence Faith we say is both in the understanding and in the will as it is in the understanding it opens the eye to see and clearly to discern the Blessing of the Covenant as it is in the will it pursues and desires the attaining of the Grace revealed nor are these desires faint desires but very earnest eager violent sometimes it is called a thirsting after God and sometimes a panting after God and sometimes a gasping after God it is such a desire as cannot be satisfied by any thing without God himself 3. Faith stirs in the heart some hope to enjoy this condition I say some hope for Faith being as yet in the Bud or in the Seed though its desire be strong yet hope of obtaining is but feeble and weak hence Faith is taken up with many thoughts fain would the Soul be joyned to Christ but being as yet dismayed with the sense of Sin it stands like the Publican afar off as yet Faith can scarce speak a word to God only with Jonah it can look towards his holy Temple As a poor weak babe who lies in the Cradle sick and weak and speechless only it can look towards the Mother for help the cast of the eye expresseth in some sort what it would say thus Faith being weak it would speak to God but it cannot or dares not only it hath its eye towards Heaven 2 Chr. 20.12 as Jehoshaphat sometimes said Our eyes are towards thee It feels a need and fain would have but sense of unworthyness and the sense of the Law strikes such a fear into the heart that it dares not come near Consider Israels Case and we shall find it parallel to this God proclaims on the Mount I am the Lord thy God what was this but Gods offer to be in Covenant with Israel and yet the terrour of the Thunder was so great that Israel durst not come near a poor Soul hearing the Lord to offer himself to be in Covenant in him Come soul I am the Lord thy God Why alas it dares not come near What am I the Lord or what is my Fathers House that I should enter into a Covenant with the most high God The Soul is unquiet within it self it is hurried to and fro and finds no rest it hears of Peace with God but feels it not there is much ado with the Soul to sustain its hope only Faith sets the mind again and again to consider the promises invitatiâ—â—â— and all other incouragements which God hath given in his Word 4. Faith stirs in the heart some resolves to go to Gods Throne and to sue for Grace Faith speaks within as they did Jonah 3.9 Amos. 5.15 Who can tell whether the Lord will return And it may be the Lord God of Hosts will be gracious to the remnant of Joseph So Who can tell saith the Soul It may be the Lord will saith the Soul and this begets some resolves as those Lepers in Samaria knew they were sure to perish if they sate still therefore they resolved to try whether the Aramites would save them Or as Esther knowing all was undone if she would not stir she would try whether the King would hold out his Golden Scepter So the poor Soul knowing there is no way but perishing if it continue in its Natural State therefore it resolves to go to God Doth the Lord say Seek my Face Why Jer. 3.22 thy Face Lord will I seek Doth the Lord say Come unto Me Why Behold Lord I come unto Thee for Thou art the Lord our God And now the Soul betakes it self unto God it sends up Complaints of it self it laments its own sinful Rebellions it puts out a whole Volley of Sighs Groans and strong Cryes towards Heaven it confesseth with Grief and bitter Mourning all its former Iniquities it smites with Repenting Ephraim upon its Thigh it lyes down at God's Foot-stool it puts its Mouth in the Dust it acknowledgeth God's Righteousness if He should condemn and cast off for ever and yet withal it pleads for Grace that it may be accepted as one of His It sayes unto God Lord I have nothing to plead why Thou may'st not Condemn me but if Thou wilt receive me Thy Mercy shall appear in me O let Thy Mercy appear take away all Iniquity and receive me graciously Thus the Soul lyes at God's Throne and pleads for Grace 5. As Faith is thus earnest in suing to God for Grace so it is no less vigilant and watchful in observing what Answer comes from the Lord even as the Prisoner at the Bar not only cries for Mercy but he marks every Word which falls from the Judges Mouth if any thing may give him Hope or as Benhadad's Servants lay at catch with the King of Israel to see if they could take occasion by any thing which fell from him to plead for the Life of Benhadad So the poor Soul that is now pleading for Life and Grace it watcheth narrowly to see if any thing may come from God any Intimation of Favour any Word of Comfort that may tend to Peace O let me hear Joy and Gladness I will hear what the Lord will say for He will speak Peace unto His People 6. As Faith waits for an Answer so accordingly it demeans it self 1. Sometimes God answers not and Faith takes on and follows God still and cryes after Him with more Strength as resolving never to give over till the Lord either save or destroy Nay if the Lord will destroy Faith chuseth to die at God's Feet as when Joab was bidden to come forth from the Horns of the Altar and to take his Death in another Place Nay saith Joab but I will dye here Or as when Christ saw no Deliverance come in His Agony He Prayed more earnestly So a poor Soul Luke 22.44 in the Time
of its Agony when it is striving as for Life and Death if Help come not at first Call it prayes again and that more earnestly Faith is very urgent with God and the more slack the Lord seems in answering the more earnest is Faith in plying God with its Prayers It will wrestle with God as Jacob with the Angel it will take no Denyal but will crave still Bless me even me also O send me not away without a Blessing 2. Sometimes God answers in part He speaks as it were out of a Dark Cloud He gives some little Ease but He speaks not full Peace In this manner He speaks to the Woman Go thy way and sin no more He doth not say Go in Peace thy Sin is forgiven thee John 8.11 No no but Go thy way and sin no more Hereby Faith usually gets a little Strength and looks after the Lord with more Hope It begins to plead with God as Moses did O Lord Thou hast begun to shew Grace unto Thy Servant go on Lord to manifest unto me all Thy Goodness Here Faith takes a little hold on the Covenant of Grace It may be the Hand of Faith is feeble shaking and trembling yet it takes a little Hold it receives some Encouragement it finds that its former Seeking is not in vain 3. Sometimes God answers more fully and satisfactorily He applyes some Promise of Grace to the Conscience by His Spirit He lets the Soul feel taste the Comforts of himself or of such and such a Promise more effectually than ever before Fear not Isa 41.10 saith God for I am thy God Here Faith waxeth bold and with a glad Heart entertains the Promise brought Home unto it The Apostle calls this the Embracing of the Promises Now Heb. 11.13 Embracing implies an Affectionate Receiving with both Arms opened So the Soul embraceth the Promise and the Lord Jesus in the Promise and having Him like Simeon in his Arms it layes Him in the Bosom it brings Him into the Chamber of the Heart there to rest and abide for ever And now is the Covenant struck betwixt God and the Soul Now the Soul possesseth God in Christ as her own it rests in Him and is satisfyed with Him it praiseth God for his Mercy as Simeon did when he had Christ in his Arms it commits it self wholly and for ever to that Goodness and Mercy which hath been revealed to it O my Soul Hast thou come thus by little and little to touch the Top of Christ's Golden Scepter Why then Is thy Hand given to God Then art thou entred into a Covenant of Peace Christ's Offering and thy Receiving the Covenant of Grace bears a sweet Agreement an harmonious Conformity 2. God in Christ keeps Covenant with us so we through Christ should be careful and diligent to keep Covenant with God In the Things of this Life a strict Eye is had to the Covenants we make Now it is not enough for us to enter into Covenant with God but we must keep it The Lord never will never hath broken Covenants on His Part but Alas we on our Parts have broken the first Covenant of Works Take heed we break not the second for then there remains not any more place for any more Covenants As the Lord keeps Covenant with us so let us keep Covenant with Him and therein is the Blessing Psal 103.17 18. The Mercy of the Lord is from Everlasting to Everlasting to such as keep his Covenant There is much also in this keeping of the Covenant and therefore give me leave a little to enlarge Sundry Acts of Faith are required to this keeping of the Covenant As thus 1. Faith in keeping the Covenant hath alwayes an Eye to the Rule and Command of God As in Things to be believed Faith looks on the Promise so in Things to be practised Faith looks upon the Command Faith will present no strange Fire before the Lord it knows that God will accept of nothing but what is according to His own Will 2. As Faith takes Direction from the Rule so in keeping of the Covenant it directs us to the right End that is to the Glory of God We are of Him and live in Him and by Faith we must live to Him Rom. 14.7 8. 2 Cor. 5.15 Psal 50.15 Psal 86.12 for Him For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Again He died for all that they which live should not henceforth live unto themselves but unto Him which died for them This God claims as His right and due Thou shalt glorifie Me saith God Yes saith Faith I will glorifie thee for ever 3. Faith in keeping the Covenant shields the Soul against all Hinderances that it meets withal As for instance Sometimes we are tempted on the Right Hand by the Baits and Allurements of the World All these will I give thee saith the World if thou wilt be mine but then Faith overcomes the World by setting afore us better Things than these Sometimes we are tempted on the Left Hand by Crosses Afflictions Persecutions and Sufferings for the Name of Christ but then Faith helps us to overcome and makes us Conquerours through Christ that loved us by setting before us the End of our Faith and Patience Heb. 12.2 It is said of Jesus That for the Joy that was set before Him He endured the Cross and despised the Shame 4. Faith encourageth the Soul that the Lord will have a Gracious Respect unto its keeping Covenant Acts 10.33 In every Nation he that feareth Him and worketh Righteousness is accepted with Him Surely this is no small Encouragement to well-doing What would not a Servant do if he knew his Lord will take it in good part Now Faith assures the Soul there is not one Prayer one Holy Desire or one Good Thought or Word which is spoken or done to the Glory of God but God takes notice of it and accepts it in good part Then they that feared the Lord Mal. 3.16 spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before Him for them that feared the Lord and that thought upon His Name 5. Faith furnisheth the Soul with Strength and Ability to keep the Covenant By Faith we get a Power and Strength of Grace As thus 1. By Faith we look at Christ as having all Fulness of Grace in Himself It pleased the Father Col. 1.19 that in Him should all Fulness dwell All others have but their Measures some more some less according to the Measure of the Gift of Christ but Christ hath received the Spirit John 3.34 not by Measure but in the Fulness of it 2. By Faith we know that whatever Fulness of Grace is in Christ He had it not for Himself
not Christ come down sinners could not have gone up into Heaven and therefore that they might ascend he descends 2. I come down from Heaven not to do mine own will Heb. 3.1 2. but the will of him that sent me his Father had sent him on purpose to receive and to save sinners and to this purpose he is called the Apostle of our profession who was faithful to him that appointed him as also Moses was faithful in all his house His Father could not send him on any errand but he was sure to do it his Fathers mission was a strong demonstration that Christ was willing to receive those sinners that would but come to him Again Jesus stood and cryed saying if any man thirst John 7.37 let him come unto me and drink the very pith heart and marrow of the Gospel is contained in these words the occasion of them was thus on that last day of the Feast of Tabernacles the Jews were wont with great solemnity to draw water out of the fountain of Siloam at the foot of Mount Sion and to bring it to the Altar singing out of Isaiah Isa 12.3 With joy shall ye draw water out of the wells of Salvation now Christ takes them at this Custom and recalls them from earthly to heavenly waters alluding to that of Isaiah Isa 55.1 3. Ho every one that thirsteth come ye to the waters Incline your ears and come unto me and your souls shall live The Father saith come the Son saith come the Spirit saith come yea Rev. 22.17 the Spirit and the Bride say come and let him that heareth say come and let him that is a thirst come and whosoever will let him drink of the water of life freely All the time of Christs Ministry we see him tyring himself in going about from place to place upon no other errand than this to cry at the markets Ho every one that thirsteth come ye to the waters if any sinners love life if any will go to heaven let them come to me and I will shew them the way to my Fathers bosom and endear them to my Fathers heart Again hither tend all those Arguments of God and Christ to draw souls to themselves Thus God draws 1. From his equity Hear now O house of Israel Ezek. 18.25 is not my way equal or are not your wayes unequal q. d. I appeal to your very consciences is this equal that sinners should go on in sin and Trespass against him that is so willing to receive and save poor sinners 2. From our ruine in case we go on in sin Ezek. 18.31 Cast away from you all your Transgressions whereby ye have Transgressed and make you a new heart and a new Spirit for why will ye dye O house of Israel 3. From his own dislike and displeasure at our ruine I have no pleasure in the death of him that dyeth Ver. 32. saith the Lord God wherefore turn your souls and live ye 4. From his mercy and readiness to pardon sinners Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Hos 14.4 John 3.16 5. From the freeness of his love I will love them freely and God so loved the world so fully so fatherly so freely that he gave his only begotten Son c. and I will give unto him that is athirst of the fountain of the water of life freely 6. From the sweetness of his Name Rev. 21.6 Exod. 34.6 7. Isa 48.18 19. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity Transgression and sin 7. From the benefits that would follow O that thou hadst hearkened to my commandments then had thy peace been as a River and thy righteousness as the waves of the Sea thy seed also had been as the Sand and the off-spring of thy bowels like the gravel thereof 8. From his Oath As I live saith the Lord I desire not the death of a sinner but rather that he should turn from his wickedness and live O happy creatures saith Tertullian for whom God swears O unbelieving wretches if we will not trust God swearing Ezek. 33.61 Ezek. 33.11 Mich. 6.3 Isa 5.4 Isa 5.3 9. From his expostulations Turn ye turn ye from your evil wayes for why will ye dye O house of Israel O my people what have I done to thee and wherein have I wearied thee testifie against me what could I have done more for my vineyard than I have done wherefore when I looked that it should bring forth grapes brought it forth wild grapes Mich. 6.2 10. From his appeals Judge now O ye inhabitants of Judah and Jerusalem and hear O ye mountains the Lords controversie and ye strong foundations of the earth Deut. 5.29 for the Lord hath a controversie with his people and he will plead with Israel 11. From his groans Oh that there were such an heart in them that they would fear me and keep my commandments alwayes Deut. 32.29 that it might be well with them and their children for ever And oh that they were wise that they understood this that they would consider their latter end 12. Hos 11.8 From his loathness to give men up How shall I give thee up Ephraim how shall I deliver thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within me my repentings are kindled together O the goodness of God! And as God the Father so God the Son draws Arguments to win souls to himself 1. From his coming it was the very purpose and design of his coming down from Heaven to receive sinners 1 Tim. 1.15 This is a faithful saying sayes Paul and worthy of all acceptation that Christ Jesus came into the world to save sinners 2. From his fair demeanour and behaviour towards sinners this was so open and notorious that it was turned to his disgrace and opprobry Mat. 11.19 Behold a friend of Publicans and sinners And the Scribes and Pharisees murmured at him Luke 5.30 and his Disciples saying Why do ye eat and drink with Publicans and Sinners 3. From his owning of sinners and answering for them in this respect Luke 5.31 32. And Jesus answering said unto them they that are whole need not a Physitian but they that are sick I came not to call the righteous but Sinners to repentance 4. From his rejoycing at sinners conversion indeed we never read of Christs Laughter and we seldom read of Christs joy but when it is at any time recorded it is at the Conversion of a poor soul he had little else to comfort himself in being a man of sorrows but in this he rejoyced exceedingly Luke 10.21 In that hour Jesus rejoyced in Spirit
should be defiled the very prophane can learn to be superstitious in lesser matters how many amongst us will make conscience of outward Ceremonies as of eating meats observing dayes but as for the weightier matters of the Law Judgment and mercy they leave them undone 3. Christ is most falsly accused of Sedition seduction and usurpation it were indeed to be wished that they who take upon them the name of Christianity were guiltless of such crimes but let them look to it who are such This I am sure was Christ's Rule and Practise Be subject to every constitution and authority of man 1 Pet. 2.13 Rom. 13.2 for the Lord's sake If any dare to resist the Power that is of God they shall receive to themselves damnation Nor can we excuse our selves because our Governours are not Godly for all the Governours to whom Christ and his Apostles submitted themselves and to whom all those strict precepts of duty and Obedience related in the New Testament were no better for ought I know than Tyrants Persecuters Idolaters and Heathen-Princes 4. Christ is examined only of his usurpation Art thou the King of the Jews the men of this world mind only worldly things the Apostles so describes them Phil. 3.19 who mind earthly things Pilate regards not Christ's Doctrine but he is afraid lest he should aspire the Kingdom and concerning this our Saviour puts him out of doubt My Kingdom is not of this world As Pilate and Christ so Worldlings and Christians are of different Principles they mind earthly things but our Conversation saith the Apostle is in heaven our conversation i.e. the aim and scope of our hearts in every action Ver. 20. is only for heaven whatsoever we do it should some way or other fit us for Heaven we should still be laying in for heaven against the time that we shall come and live there we should have our thoughts and hearts set upon heaven so it is said of holy Mr. Ward that being in the midst of a Dinner very contemplative and the People wondering what he was musing about he presently breaks out for ever for ever for ever and though they endeavoured to still him yet he still cryed out for ever for ever for ever Oh eternity to be for ever in heaven with God and Christ how shall this swallow up all other thoughts and aims and especially all wordly careful sinful thoughts aims or ends 2. Pilate having dismissed Jesus this hour is concluded with a sad disaster of wicked Judas then Judas which betrayed him when he saw that he was condemned Mat. 27.3 repented himself c. Now his conscience thaws and grows somewhat tender but it is like the tenderness of a Boyle which is nothing else but a new disease there is a repentance that comes too late Esau wept bitterly and repented him when the Blessing was gone the five foolish Virgins lift up their voices aloud when the gates were shut and in hell men shall repent to all eternity and such a repentance was this of Judas about midnight he had recieved his mony in the house of Annas and now betimes in the morning he repents his bargain and throws his mony back again the end of this Tragedy was that Judas died a miserable death he perished by the most infamous hands in the world i. e by his own hands he went and hanged himself And as Luke he fell headlong and burst asunder in the midst and all his Bowels gushed out Mat. 27.5 In every passage of his death we may take notice of God's Justice and be afraid of sin it was just that he should hang in the air who for his sin was hated both of heaven and earth and that he should fall down headlong who was fallen from such an height of honour and that the Halter should strangle that throat through which the Voice of treason had founded and that his Bowels should be lost who had lost the bowels of all pity piety and compassion and that his Ghost should have its passage out of his midst he burst asunder in the midst and not out of his lips because with a kiss of his lips he had betrayed his Lord our blessed Jesus Here 's a warning-piece to all the world Vse who would die such a death for the pleasure of a little sin or who would now suffer for millions of Gold that which Judas suffered and yet suffers in hell for thirty pieces of silver Now the Lord keep our souls from betraying Christ and from despairing in God's mercy through Christ Amen Amen I see one sand is run I must turn the Glass now was the seventh hour and what were the passages of that hour I shall next relate SECT II. Of Christ's Mission to Herod and the Transactions there Luke 23.7 ABout seven in the Morning Jesus was sent to Herod who himself also was at Jerusalem at that time The reason of this was because Pilate had heard that Christ was a Galilean and Herod being Tetrarch of Galilee he concludes that Christ must be under his Jurisdiction Ver. 8. Herod was glad of the honour done to him for he was desirous to see Christ of a long season because he had heard many things of him and he hoped to have seen some Miracle done by him That which I shall observe in this passage is Ver. 9. 1. Herod's questioning of Jesus Christ 2. Christ's silence to all his questions 3. Herod's derision and Christ's dismission back again to Pilate Luke 23.8 1. Herod questioned with him in many words what those words were are not expressed only we have some conjectures from Luke 23.8 q. d. What! art thou he concerning whom my Father was so mocked of the Wise men and for whose sake my Father slew all the Children that were in Bethlehem I have heard thou hast changed water into Wine and hast multiplyed Loaves whereon so many thousands fed come do something at my request which elsewhere thou hast done without request of any come satisfie my desire work now but one Miracle before me that I may be convinc'd of thy Divinity I dare not deliver these words as certain truths because of that silence that is in Scripture only we read that he hoped to have seen some Miracle done by him Herod could not abide to hear his Word and to bear his yoke but he was well content to see the works and miracles of Jesus Christ 2. Whatever his questions were he answered him nothing many reasons are given in for this Ver. 9. as 1. Because he enquired only in curiosity and with no true intent or end Prov. 26.4 Jam. 4.3 concerning which saith the wise man Answer not a fool according to his folly And ye ask and receive not saith James because ye ask amiss 2. Because Christ had no need of defence at all let them go about to Apologize that are afraid or guilty of death as for Christ he despiseth their Accusations
fully finished the mercy which thereupon depended was now made certain and as the Apostle speaks sure unto all the seed Methinks a thought of this object in respect of it self and in respect of us should put our souls into a longing frame Rom. 4.16 is it not a desirable thing to see the King in his beauty were not the Daughters of Zion glad to go forth Cant. 3.11 and to behold King Solomon with the Crown wherewith his Mother Crowned him in the day of his espousalls If Christ incarnate and in humane frailty was the desire of Nations how much more is Christ exalted and in his glory if it was Augustines great wish to have seen Christ in the flesh how should we but wish to see Christ as risen again from the dead he is altogether lovely or he is altogether desireable desireable in the womb Cant. 5.16 desireable in the cratch desireable on the Cross even when despised and numbred with thieves desireable in his resurrection yea all desirable yea above all desirable as risen exalted glorified in this consideration we cannot fathom the thousand thousand part of the worth and incomparable excellency of Jesus Christ Or if Christ's resurrection in it self will not stir up our lazy desires as it not desirable as in reference unto us what that he should rise again for our justification that by vertue of his resurrection thy soul should appear righteous before the judgment seat of God O what a ravishing word is that what a triumphing challeng Rom. 8.33 34. who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth it is Christ that dyed yea rather that is risen again O the stings that many have saying what shall I do when I dye and go down to the dust may not the Lord have something against me at the day of reckoning why no poor soul if thou art in Christ it is he that dyed yea rather that is risen again for thy justification by his resurrection he hath cleared all reckonings so that now who shall condemn not sin Christ hath took it away not the law Christ hath fulfilled it for us not Satan for if the Judge acquit us what can the Jaylor do O my soul that thy portion may be with theirs who hath right and title to this blessed resurrection of Jesus Christ But thou sayest again what is it to me if I be justified in Christ and yet my heart remain unholy and unsubdued to Christ it is true thou findest a wofull sinful nature within thee cross and contrary to holiness and leading thee dayly into captivity yet remember it is Christ that dyed yea rather that is risen again and by vertue of his resurrection he hath given thee a new nature another nature which makes thee wrestle against sin and shall in time prevail over all sin But thou sayst again what if I be justified and sanctified if after death I shall not be raised to life why fear not O my soul for if Christ be risen thou shalt rise and rise to eternal life John 14.19 I am the resurrection and the life not only the resurrection but life is in him originally as water is in the fountain and from him it is derived to us because I live ye shall live also But thou sayst again O that I were assured of this many doubts and jealousies are upon me from day to day Sometimes indeed I have a comfortable hope of my justification Psal 88.14 sanctification salvation and sometimes again I am forced to cry Lord why caâ—test thou off my soul why hidest thou thy face from me O consider of the ends of Christ's resurrection was it not to give thee the sure mercies of David was it not to apply the merits of Christ's active and passive obedience and to bring them home to thy soul 1 Cor. 15.17 was it not to confirm and to ratifie thy faith else were it in vain O the Person of Christ and O the priviledges of Christ as being raised from the dead O my soul that thou wert on the wing in thy desires after Christ O that thy motions were as swift as the Eagles that hasted to eat O that feelingly thou knewest him and the power of his resurrection that thou wert resolved to give no sleep to thine eyes nor slumber to thine eye-lids until thou couldst say Christs resurrection is mine why Lord that I should long after vanities trifles toyes pleasures profits earthly contentments that I should long like some women with Child for a deal of baggage coles or ashes very lothsome food and yet that I should feel no pantings breathings hungerings thirstings after Christs resurrection to feed upon it and to be satisfied with it come here 's a blessed object here 's delights O stir up thy appetite suck and be satisfied drink ye drink abundantly O my beloved SECT IV. Of hoping in Jesus in that respect LEt us hope in Jesus as carrying on the great work of our salvation for us in his resurrection Only remember I mean not a fluctuating wavering unsetled unestablished hope no no let us hope firmly surely fixedly let us come up to that plerophory or full assurance of hope that we may conclude comfortably and confidently Christs resurrection is ours and yet that our conclusion may not be rash but upon right grounds we may examine the firmness solidness substantialness of our hope in Christs resurrection by these following signs 1. If Christs resurrection be mine then is Christs death mine the fruits or effects of Christs death and resurrection cannot be severed if we have been planted together in the likeness of his death Rom. 6.5 we shall be in the likeness of his resurrection Mortification and vivification are twins of one and the same spirit depart from evil and do good Cease to do evil learn to do well Many may think they have their part in the first resurrection Psal 34.14 Isa 1.16 17. but can they prove their death unto sin as there cannot be a resurrection before a man dye so there cannot be a resurrection to a new life but there must be a separation of the soul from the body of sin what shall a man cleave to sin be wedded to sin yea shall a man like it love it live in it and yet say or imagine that Christs resurrection is his O be not deceived God is not mocked come scearch try examine hast thou any share in Christs passion knowest thou the fellowship of his sufferings art thou made conformable to his death that as he dyed for sin so thou dyest to sin if herein thou art at a stand peruse those Characters laid down in his sufferings and death the truth and growth of our mortification or of our death unto sin is discovered before 2. If Christs resurrection be mine then is Christ's Spirit mine yea then am I quickened by the Spirit of Christ Rom. 8.9 11. If
God to this purpose he sits at God's right hand to intercede for us and to maintain the peace and union betwixt God and us therefore being justified by faith Rom. 5.1 we have peace with God through our Lord Jesus Christ 2. His work is to maintain intercourse and correspondency and surely this is Christs work also By him we have an access unto the Father Eph. 2.18.3.12 In him we have boldness and access with confidence by the Faith of him the word access doth not only signifie coming to God in prayer but all that resort and communion which we have with God as united by faith to Jesus Christ according to that 1 Pet. 3.18 Christ had once suffered for sins the just for the unjust that he might bring us to God This benefit have all believers in and by Christ they come to God by him they have free commerce and intercourse in heaven 3. His work is to reconcile and take up emergent differences and this is Christ's work also Isa 53.12 he maketh intercession for the Transgressors he takes up the differences that our transgressions make betwixt God and us 4. This work is to procure the welfare of the People or State where he negotiates and this is no less Christ's Work for he seeks the welfare of his people he sits at God's right hand to intercede for them and commending their estate and condition to his Father Phil. 1.19 he makes it his request to his Father that his members may have a continual supply of the Spirit of Jesus Christ that they may be strengthened in temptations confirmed in tribulations delivered from every evil work enabled to every good duty and finally preserved unto his Heavenly Kingdom 2. Christ's Intercessions consists in the presenting of his Wounds Death and Blood as a publick satisfaction for the debt of sin and as a publick price for the purchase of our glory There is a question amongst the Schools whether Christ hath not taken his wounds or the signs skars and prints of his wounds into heaven with him and whether Christ is representing those wounds skars and prints unto his Father doth not hereby intercede for us some I am sure are for the affirmative Aquinas distinguisheth of Christ's Intercession as being three-fold Aquin. in Job c. 2. the first before his passion by devout prayer and the second at his Passion by effusion of his blood and the third after his Ascension by the representation of his Wounds and Scars Howsoever this hold for I dare not be too confident without Scripture-ground yet this I dare say that Christ doth not only present himself but the Sacrifice of himself and the infinite Merit of his Sacrifice When he went to heaven he carried with him absolutely the Power Merit the vertue of his Wounds and Death and Blood into the presence of God the Father for us and with his blood he sprinkled the Mercy-seat as it were seven times We read in the Law that When the high Priest went within the vail he took the blood of the Bullock and sprinkled it with his finger upon the mercy-seat East-ward Levit. 16.14 and before the mercy-seat he sprinkled the blood with his finger seven times not only was the Priest to kill the Bullock without the holy of holies but he was to enter with the blood into the holy of holies and to sprinkle the mercy-seat therein with it surely these were patterns of things to be done in the Heavens Christ that was slain and Crucified without the gate carryed his own blood into the holy of holies or into the heaven of heavens Heb. 9.12 for by his own blood he entred in once into the holy place having obtained eternal redemption for us and thither come he sprinkles it as it were upon the mercy-seat i.e. he applyes it and obtains mercy by it by the blood of Christ God's mercy and justice are reconciled in themselves and reconciled unto us Christ sprinkles his blood on the mercy-seat seven times seven is a note of perfection where Christs blood is sprinkled on a soul that soul is sure to be washed from all filth and at last to be perfected and saved to the very utmost Christ's blood was shed upon the earth but Christ's blood is sprinkled now he is in heaven what is any soul sprinkled with the blood of Christ Heb. 12.22 24. surely this sprinkling comes from heaven so the Apostle But ye are come to mount Zion and unto the City of the living God the heavenly Jerusalem and to Jesus the Mediator of the new Covenant and then it follows to the blood of sprinkling that speaketh better things than that of Abel It is upon mount Zion where this sprinkling is there is Jesus at God's right hand there he stands as it were upon the mount Levit. 16.14 19. and there he sprinkles his blood round about him heaven is all besprinkled as the mercy-seat in the holy of holies was the earth is all besprinkled as the Altar out of the holy of holies was heaven and earth are all besprinkled with the blood of Jesus so that the Saints and people of God are no where but their doors and their posts and houses I mean their bodies and souls are all besprinkled with the blood of the Lamb slain from the beginning of the World Why this is that blood of sprinkling that speaks better things than that of Abel Mark that Christ's blood hath a tongue it speaks it cries it prayes it intercedes there 's some agreement and some difference betwixt Christs blood and Abels blood Gen. 4.10 1. The agreement is in these things Abels blood was abundantly shed for so it is said the voyce of bloods and Christ's blood was let out with thornes and scourges nails and spear Gen. 4.10 it was abundantly shed Again Abels blood cryed out yea it made a loud cry so that it was heard from earth to heaven the voice of thy Brothers blood cryeth unto me from the ground and Christ's blood cryeth out it makes a loud cry it fills heaven and earth with the noise yea the Lords ears are so filled with it that it drowns all other souls and rings continually in his ears 2. The difference is in these things Abels blood cryed for vengeance against Cain but Christ's blood speaks for mercy on all believers Abels blood was shed because he sacrificed and he and his sacrifice accepted but Christs blood was shed that he might be sacrificed and that we through his sacrifice might be accepted Abels blood cryed thus see Lord and revenge but Christs blood cryed thus Father forgive them for they know not what they do and at this very instant Christ's blood crys for remission and here 's our comfort if God heard the servant he will much rather hear the Son if he heard the servant for spilling he will much more hear the Son for saving yet that I may speak properly and not in figures
by paying the ransom and price of our salvation the holy Ghost saveth by a particular applying of that ransom unto men Now whereas the Son pays the price of our redemption and not the Father nor the holy Ghost therefore in this special respect he is called our Saviour our Jesus and none but he This object though contained in a word is very comprehensive herein is set forth to our view the offices of Christ the two Natures of Christ the qualities of Christ the excellencies of Christ O what variety of sweet matter is in Jesus he hath in him all the powders of the merchants an holy soul cannot tyre it self in viewing Jesus Cant. 3.6 we know one thing tyres quickly unless that one be all which so is Christ and none else he is all and in all all belonging to being and all belonging to well-being Col. 3.11 in things below Jesus some have this excellency and some have that but none have all and this withers contemplation at the root contemplation is soul recreation and recreation is kept up by variety but O what variety is in Jesus variety of time He is Alpha and Omega variety of beauty he is white and ruddy variety of quality he is a Lion and a Lamb a servant and a Son variety of the excellency in the world he is Man and God O where shall we begin in this view of Jesus Who shall declare his Generation or who shall count and reckon his Age All the Evangelists exhibit unto us the Saviour Esa 53.8 but every one of them in his particular method Mark describes not at all the genealogy of Jesus but begins his history at his Baptism Matthew searcheth out his original from Abraham Luke follows it backwards as far as Adam John passeth further upwards even to the Eternal Generation of this Word that was made flesh so they lead us to Jesus mounting up four several steps in the one we see him only among the men of his own time in the second he is seen in the Tent of Abraham in the third he is yet higher to wit in Adam and finally having traversed all ages through so many generations we come to contemplate him in the beginning in the bosom of the Father in that eternity in which he was with God before all worlds And there let us begin still Looking unto Jesus as he carries on the great work of our salvation from first to last from everlasting to everlasting SECT II. The main Doctrine and confirmation of it BUt for the foundation of our building take this Note Inward experimental looking unto Jesus such as stirs up affections in the heart Doctrine 2 and the effects thereof in our life it is an Ordinance of Christ a choice an high Gospel-ordinance Or thus Inward experimental knowing considering desiring hoping believing loving joying calling on Jesus and conforming to Jesus it is a complicate foulded compounded Ordinance of Jesus Christ I need not much to explain the Point you see here is an Ordinance or a Gospel-duty held forth many other Duties we have elsewhere described but this we have kept for this place and the rather for that this is a choice Duty a compounded Duty an high Gospel-ordinance No question but Watchfulness Self-trial Self-denial Experiences Evidences Meditation Life of Faith c. do well in their place and order yet as oars in a boat though it be carried with the tyde may help it to go faster it is Jesus lifted up as Moses lifted up the Serpent which strikes more soundly into the beholder than any other way Looking unto Jesus is that great Ordinance appointed by God for our most especial good How many souls have busied themselves in the use of other means and though in them Christ hath communicated some vertue to them yet because they did not trade more with him they had little in comparison such a one as deals immediately with Christ will do more in a day than another in a year and therefore I call it a choice a compleat a complicate an high Gospel-Ordinance Now what this Ordinance is the Text tells you it is a Looking unto Jesus 1. Jesus is the Object and Jesus †I ground this on all the Texts jointly as on Isa 45 22. Isa 65.1 Micha 7.7 Zach 12.10 Numb 21.8 John 3.15 Heb. 12.2 Phil. 3.20 2 Cor. 3.18 Mat 1.21 c. Isa 45.22 Isa 65.1 Psalm 25.15 Psalm 34 5. Heb. 12.3 as Jesus as he is our Saviour as he hath negotiated or shall yet negotiate in the great business of our salvation 2. Looking unto is the act but how it is such a Look as includes all these acts knowing considering desiring hoping believing loving joying enjoying of Jesus and conforming to Jesus It is such a look as stirs up affections in the heart and the effects thereof in our life it is such a look as leaves a quickening and enlivening upon the spirit it is such a look as works us into a warm affection raised resolution an holy and upright conversation Briefly it is an inward experimental Looking unto Jesus For confirmation of the point this was the Lords charge to the Gentiles of old Look unto me and be ye saved all the ends of the Earth And I said behold me behold me unto a Nation that was not called by my Name And according to this command was their practise Mine eyes are ever towards the Lord saith David and they looked unto him and were lightened and their faces were not ashamed Thus in the Gospel after this command Looking unto Jesus it follows Consider him that hath endured such contradiction of sinners against himself And according to this command is the practise of Gospel-believers 2 Cor. 3 18. We all with open face beholding as in a glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Instead of the vail of Mosaical figures God hath now given to his Church the clear glass of the Gospel and hence all believers under the Gospel do by contemplative Faith behold Christ together with the glorious light of his mercy truth goodness and the rest of his Divine Attributes and by means thereof they are made like unto him in the glory of Holiness and in newness of life The reasons why we are thus to Look unto Jesus will be as so many motives which we shall reserve to an use of Exhortation but the reasons why this Looking unto Jesus is 1. An Ordinance 2. An Ordinance of Christ may be these 1. Why an Ordinance here is only this reason the will of the Lord Even so father for so it seemed good in thy sight Ordinances are certain impositions set forth by an external mandate of a Lawgiver having Authority to command It is the will of Christ to impose this Law on all the sons of men that they should Look up unto him and concerning this what have we to do to enquire
should be offered and administred unto all Men without Exception 4. That certain singular Persons should be saved whom God fore-saw would Repent and Believe and Persevere This way is justly opposed by Others who deny God's Acts in Intention to be in the same order as we see them in Production In order of Material Existing it is granted that Christ is Revealed Promised and Exhibited after Sin and that we Repent Believe Persevere before we are Saved But in order of God's Intention Christ is before Sin and Salvation before Repentance Faith Perseverance The Apostle reckoned the Order in which Things exist thus 1. The World 2. You The Elect. 3. Christ 1 Cor. 3.22 23. 4. God 1 Cor. 3.22 23. But he gives us to understand the Order of Intention thus As First God intends His own Glory then Christ then the Elect then the World Certainly it is an hard thing to marshal the Eternal Immanent Acts of the Divine Understanding or Will into First Second Third Fourth All God's Projects are like Himself Tota simul perfecta possessio sui who is a whole and perfect Possession of Himself together and at once so as in Him considered there is no Prius nor Posterius in any of His acts but considered in Effects or in respect of us one thing may be said to be First Second or Third in Nature Time Being before or after another And thus in respect of us we say the End must be in Nature before the Means to the End Now the Permission of the Fall Repentance Faith Perseverance are used by God as Means to bring some to Salvation God therefore doth first project our Salvation and then the Means and both the End and the Means are the Product of God's Election or Predestination Here then is the Project That God will glorify His Grace to this end He will predestinate Christ in Christ He will choose some of the Sons of Men to Salvation whom Eccles 1.4 notwithstanding Sin He will make holy and without blame before Him in love This Project or Plot or Design of God will be further enlarged in the next Passage viz. His Counsels SECT V. The Counsel OF the Counsels of God concerning Man before all Worlds we read in several Texts Christ was delivered by the determinate Counsel of God For of a truth Acts 2.23 against thy Holy Child Jesus whom Thou hast anointed both Herod Pontius Pilate with the Gentiles Acts 4.27 28. the People of Israel were gathered together for to do whatsoever thy Hand thy Counsel determined before to be done Ephes 1.11 And thus the Members of Christ are said to Obtain an Inheritance being Predestinated according to the Purpose of Him who worketh all Things after the Counsel of His own Will Of this Counsel of God's Will we know but little now yet this will be made known when we come to Glory yea it will be a great Part of the Glory of Heaven for the Lord to make known the Counsel of His Will we now know his Will but we shall then know the Counsel of His Will praise Him to all Eternity for it This shall be the Glory of the Saints that they shall see into the Counsel of God's Will in chusing them and calling them and passing by others and letting others go In the mean-while thus far we may know for thus far He hath revealed Himself concerning His Counsels about Man from Everlasting 1. That Man should be a Reasonable Creature and because that very Creature is unavoidably subject to the Creator for He made all things for Himself Prov. 16.4 and all is to return that Glory to Him for which He made them therefore Man should serve Him as all other Creatures must only his Service should be after a reasonable manner out of Judgment Psal 119.30 Heb. 11.25 26. Discretion and Election Hence David is said to have chosen the Way of Truth Moses to have Chosen the Afflictions of God's People the Reproaches of Christ before the Pleasures of Sin or the Treasures of Egypt And hence it is that Holiness in the Phrase of Scripture is called Judgment He shall convince the world of Judgment John 16.11 Mat. 12.20 he shall bring forth Judgment unto Victory and hence it is that our Service is called a Reasonable Service God would not set any such determinating Law over the Operations of Man as over other Creatures that so he might truly work out of Judgment and stand or fall by his own Election 2. That if Man should deviate from this Reasonable Service and break the Law which God would give and which he himself should have an Original Power to perform that then he should incur the Displeasure of God and such a Curse and such a Penalty should be inflicted And here comes in the Fall of Man into God's Consideration He looks upon it as a wilful transgression of his Law and by how much the Law was more just and the obedience more easie by so much he judges the transgression more unreasonable and the punishment more certain and intolerable 3. That Sin should not pass Unrevenged and that for these reasons 1. Because of Gods infinite hatred thereof Hab. 1.13 He is of purer Eyes than to behold Evil He cannot look on Iniquity it provokes a Nauseousness and Abhorrency in him For all these are things which I hate Zach. 8.17 saith in the Lord They are a trouble unto me I am weary to bear them 2. Because of his truth Gen. 2.17 he hath said In the day thou eatest thereof thou sâ—alâ— surely die or thou shalt dying die die Temporally and die Eternally and surely God will in no wise abolish this Law Matth. 5.8 One jot or tittle shall in no wise pass from the â—aw till all be fulfilled 3. Because of his terrour and fearful Majesty for God will have Men alwayes tremble before him and by his terrour to be perswaded from sinning 2 Cor. 5.11 Matth. 10.28 Knowing therefore the terrour of the Lord we perswade men and Fear him who is able to destroy boâ—h Body and Soul in Hell I say unto you Heb. 12.28 29. fâ—ar him Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear for God is a Consuming Fire Upon these Reasons God is resolved Sin shall not pass unrevenged lest thereby His Justice should be securely abused his Hatred against Sin the less declared His Truth questioned and His dreadful Majesty by Men neglected 4. That every Man notwithstanding Sin should not be utterly destroyed and that for theâ—e Reasons 1. Because of that infinite Delight which the Lord hath in Mercy Why this Delight is it that so disposeth Him to pardon abundantly to exercise Loving-kindness on the Sons of Men Psal 103.8 Who is a God like unto Thee that pardonest Iniquity and passest by the Transgression of the Remnant of
That he should pass by so many on the right hand and on the left and that I should be one whom the Lord did Elect what such a vile and sinful Wretch as I am was there ever like Love was there ever like Mercy may not Heaven and Earth stand amazed at this O what shall I do to be thankful enough to this dear God Thus thou that knowest thy interest in Christ study praise and thankfulness Say in thy self who made me to differ from those Cast-away Souls Alas we were all framed of the same Mould hewed out of the same Rock It is storied of one of the late French Kings that in a serious meditation considering his own condition of being King and Ruler of that Nation Oh said he when I was born a Thousand other Souls were born in this Kingdome with me and what have I done to God more than they O my Soul what difference betwixt thee and those many Thousands of Reprobates that live with thee in the world at this day nothing surely nothing but the free mercy goodness and love of God in Jesus Christ O then praise this God yea sound forth the Praise of the Glory of his Grace Remember that was Gods design and that is thy Duty SECT IX On conforming to Jesus in that Respect 2. WE must Conform to Jesus we must fix our Eyes on Jesus for our Imitation that also is the meaning of this looking in the Text. And in respect of our Predestination the Apostle speaks expresly Rom. 8 29. he did Predestinate us to be conformed to the Image of his Son This is one end of Predestination and this is one end of looking unto Jesus nay it is included in it A very look on Jesus hath a Power in it to conform us to the Image of Jesus 2 Cor. 3.18 We are changed by beholding saith the Apostle Oh when I see Gods love in Christ to me even from all Eternity how should this but stir up my Soul to be like Jesus Christ where there is a dependance there is a desire to be like even among men how much more considering my dependance on God in Christ should I desire to be like Christ in disposition all the question is what is this Image of Christ to which we must be conformed I Answer Holiness and Happiness but because the latter is our reward and the former is our duty therefore look to that But wherein consists that I Answer in that resemblance likeness and conformity to Christ in all the passages forementioned And in every of those must we conform to Christ As 1. Christ is the Son of God so must we be Gods Sons As many as received him to them he gave Power to become the Sons of God Joh. 1.12 Mal. 1.6 1 Pet. 1.17 O what duty lies upon us in this respect If I be your Father where is mine Honour and if ye call on the Father pass the time of your sojourning here in fear God looks for more honour fear reverence duty and obedience from a Son than from the Rabble of the World if thou art Gods Son thy sins more offend God then the sins of all the reprobates in the world why alas thy sins are not meer transgressions of the Law but committed against the mercy bounty and goodness of God vouchsafed unto thee thy sins have a world of unthankfulness joyned with them and therefore how should God but visit Amos 3.2 you onely have I known of all the Families of the Earth therefore will I visit you for all your Iniquities O think of this you that are Gods Sons and conform to Christ for he was an Obedient Son 2. Christ the Son of God delights in the Father and his delight is also with the Sons of men so must we delight in the Father and delight in his Children Psa 37.4 Psa 16.3 Delight thy self in the Lord and he shall give thee the desire of thy Heart And the Saints that are on the Earth are they in whom is all my Delight saith David It is storied of Dr. Taylor that being in prison he could delight in God and he rejoyced that ever he came into Prison because of his acquaintance with that Angel of God as he called Mr. Bradford O this is Heaven upon Earth not only God but the very Saints of God are sweet Objects of delight Mark them and if they be Saints indeed they are savory in their Discourse in their Duties in their Carriages their Example is powerful their society profitable how should we but delight in them 3. God and Christ laid this Plot from all Eternity that all he would do should be to the praise of the glory of his Grace So must we purpose this as the end of all our actions whether we eat or drink or whatsoever we do we must do all to the glory of God 1 Cor. 10.31 But especially if from God we receive any spiritual good then give all again to the glory of his grace Dan. 2 20 23 Blessed be the Name of God for ever and ever said Daniel for Wisdom and might are his and I thank thee and praise thee O God of my Fathers who hast given me Wisdome and Might an excellent spirit of Wisdome and Might wrought in Daniel and he acknowledges all to the Giver wisdome and might are his Christians if you feel grace in your hearts I beseech you acknowledge it to Christ He does all he subdues Lusts heals VVounds staies inward Issues sets broken Bones and makes them to rejoyce and therefore let him him the glory of all do you acknowledge grace in it's latitude to the God of all grace 4. God and Christ counselled about our Salvation there was a great conflict in the Attributes of God justice and mercy could not be reconciled till the Wisdom of God found out that glorious and wonderful expedient the Lord Jesus Christ so let us Counsel about our Salvation the flesh and the spirit whereof we are compounded draw several wayes the Flesh draws Hell-ward and the Spirit Heaven-ward come then call we in heavenly and spiritual Wisdome to decide this Controversie you may hear its Language in Job 28.28 Job 28.28 Behold the fear of the Lord that is Wisdome and to depart from evil is Vnderstanding If we would draw heaven-ward and save our souls come then let us hear the conclusion of the whole matter fear God and keep his Commandments Eccles 12.13 for this is the whole duty of Man Keep his Commandments in an Evangelical sense i look at the expedient Jesus Christ who hath kept them for us and in whom and through whom our imperfect Obedience is accepted with God 5. God and Christ loved us with an everlasting Love So must we love him who hath first loved us this is the nature of spiritual Love that it runs into its own Ocean O love the Lord all ye his Saints who hath more cause to love him then you
the 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-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
this faith accompanied with works observe but saith the Apostle when God bade him offer his son Jam. 2.23 compared with 21.22 did he not do it and was not that an exceeding great work surely his faith wrought with his works and by faith was his works made perfect 7. Who is the head both as undertaker and purchaser and treasurer upon whom this Covenant is established 2 Cor. 1.20 I answer Christ and none but Christ All the promises of God in him are Yea and Amen unto the glory of God by us This was very darkly held forth in the first manifestation of the Covenant to Adam but now in this second breaking forth of it it is very fully expressed and often repeated thus Gen. 12.3 Gen. 12 3 in thee shall all the families of the earth be blessed and Gen. 18.18 Gen. 18.18 all the nations of the earth shall be blessed in Abraham and Gen 22.18 Gen. 22.18 See the same in Gen. 26.4 and 28.14 in thy seed shall all the nations of the earth be blessed In comparing these texts we have a clear understanding thereof in thee in Abraham shall all the families and nations of the earth be blessed but lest Abraham himself should be thought author of this universall blessing therefore is the explication in thee i. in thy seed Gal. 3 16 and this seed saith the Apostle very expressely is Jesus Christ now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ So then here is the sense out of thy posterity shall spring the Messiah by whom not only thy posterity but all the nations of the earth shall be blessed You may remember in the first promise Christ was called the seed of the woman but now the seed of Abraham Christ was the Son of Eve or if you will the Son of Mary and so the seed of the woman and Mary was a daughter of Abraham and so Christ and Mary and all upwards were of the seed of Abraham But where shall we find mention of the passion of Christ in this expressure of his Covenant to Abraham in the first manifestation it was included in that phrase of bruising his heel and surely this is essential to the covenant of grace in any overture of it some answer that this is thrice put on in the passage of this covenant with Abraham Gen. 15.17 first in the federal confirmation by the smâ—aking furnace and burning lamp that passed between those pieces of the sacrifice as the sacrifice was divided so was Christs body torn and as the smoaking furnace and burning lamp passed between the divided pieces so the wrath of God run betwixt as I may say and yet did not consume the rent and torn nature of Christ Gen. 17.10 11 2. In that federal confirmation by the sign of circumcision there could not be circumcision without shedding of blood and where God commands shedding of blood in any of his antient ordinances it doth certainly reach to the blood of Christ and his everlasting testament 3. In the resolved Sacrifice of Isaac which was a plain type of the death of Christ See it in these particulars 1. Isaac was Abraham's son his only son his innocent son Gen. 2â— 10 the beloved son of his Father and yet Abraham freely offers up his son so Christ was the son of God his only Son his innocent son like to us in all things sin only excepted and the beloved son of his Father this is my beloved Son in whom I am well pleased and yet God more freely offers up his Son out of his own bosome 2. Abraham by Gods commission rose early in the morning to sacrifice his Son and the Jews by Gods permission rise early in the morning to condemn the Son of God and hence he is called the Hind of the morning Psa 22.1 compassed with dogs that hunted and pursued his life 3. Abraham must offer his Son upon the Mount the very Mount on which Solomon's Temple was built John 2.19 which typified the body of Jesus Christ Joh. 2.19 So God offered his Son upon the Mount if not on the same Mount as Augustine thinks yet on a Mount not far distant from it Golgotha was the very skirt of Moriah the one being within the gate of the City and the other not far without the very nearest to the City of all 4. Abraham first laid the wood on Isaac and then he laid Isaac on the wood so God first layes the Cross on Christ Joh. 19.17 18 He bearing his Cross went forth into a place called the place of a skul and then he layes Christ on the Cross there they crucified him saith John or there they bound him to the Cross and fastned his hands and feet thereto with nails 5. Isaac must be offered alone the servants must stay at the foot of the hill little knowing the business and sorrow in hand Isa 63.3 so Christ must tread the wine press alone the disciples fear and fly and little consider the agony of their Master 6. Abraham carries in his hand the sword and fire against his Son so God carries in his hand the sword and fire the sword signifying the Justice of God the fire his burning wrath against the sins of men and both these were bent against Christ in whom the justice of God is satisfied and the flame of his wrath extinct and quenched Gen. â—2 16 17 18. That this was a plain type of Christs passion is hinted at in the blessing that God speaks to Abraham after this tryal by my self have I sworn saith the Lord for because thou hast done this thing and hast not with-held thy Son thine only Son that in blessing I will bless thee and in thy seed shall all the nations of the earth be blessed All believers are blessed in the death of Christ who was that seed of Abraham typified by Isaac Abrahams Son for as Abraham intended so God truely sacrificed his Son his onely Son to take away sin Thus far of the Covenant of promise as it was manifested from Abraham to Moses SECT IV. Of the Covenant of promise as manifested to Moses THe next breaking forth of this gracious Covenant was to Moses The revenging justice of God had now seized on mankind for many generations even thousands of years so that now it was high time for God in the midst of wrath to remember mercy and to break out into a clearer expression of the promise or Covenant of grace To this purpose the Lord calls up Moses to Mount Sinai and there of his infinite love and undeserved mercy he makes or renews his Covenant with him and the children of Israel I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Exod. 20.2 thou shalt have no other gods before me For the right
a Covenant of grace which runs in this tenor I will be your God aâ—d you shall be my people my peculiar treasure a Kingdom of Priests an holy Nation if you will but hear and obey my Commandments Surely these priviledges could never have been obtained by a Covenant of works what to be a Kingdom of Priests an holy Nation a peculiar treasure to the Lord what to be beloved of God as a desirable treasure for so it is in the original which a King delivers not into the hands of any of his Officers but keepeth it to himself this cannot be of works No no these are priviledges vouchsafed of meer grace in Jesus Christ and therefore Peter applyes this very promise to the people of God under the Gospel 1 Pet. 2.9 1 Pet. 2.9 2. It appears by that contract betwixt God and Israel in the promulgation of the Law then it was that God proclaimed himself to be the God of Israel saying I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Some hold this to be the affirmative part of the first Commandment in which the Gospel is preached and the promises therein contained are offered We say it is a preface to the whole Law prefixed as a reason to perswade obedience to every Commandment But all universally acknowledge that it is a free Covenant which promiseth pardon of sin and requireth faith in the Messiah when God saith to Israel I am the Lord thy God which brought thee out of the Land of Egypt doth he not propound himself as their King Judg Saviour and Redeemer Yea and spiritual Redeemer from their bondage of sin and Satan whereof that temporal deliverance from Egypt was truly a type the Lord begins his commandments with an evangelical promise and it is very observable that as these words I am the Lord thy God are prefixed immediatly to the first Commandment so in sundry places of Scripture they are annexed to all the rest ye shall fear every man his Mother and his Father and keep my Sabbaths Lev. 19.3.11 12.16 18. I am the Lord your God ye shall not steal neither deal falsely neither lie one to another and ye shall not swear by my Name falsely neither shalt thou profane the Name of thy God I am the Lord. Neither shalt thou stand against the blood of thy neigbour I am the Lord. In a word thou shalt love thy neighbour as thy self I am the Lord or if that contain only the second Table therefore shall ye observe all my statutes and all my judgments and do them I am the Lord. Add we to this 37. that in the second Commandment God is described to be one shewing mercy unto thousands all which must needs argue the Law to be a Covenant of grace 3. It appears by the Contract betwixt God and Israel after the promulgation of the Law is it not plainly expressed by Moses Thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his statutes and Commandments And the Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou shouldst keep his commandments Yea and after this in the Land of Moah Deut. 26.17 18. Moses was commanded by the Lord to make a Covenant with the children of Israel besides the Covenant which he made with them in Horeb now this was the very same that God made with them on Sinai only it must be renewed and it is expresly said ye stand this day to enter into a Covenant with the Lord your God Deut. 29.12 13. That he may establish you to be a people unto himself and that he may be a God unto you as he had sworn to Abraham Isaac and Jacob. Surely this must needs be a Covenant of grace how should it be but of grace that God promised to be the God of Israel here are many sweet precious promises and they are all free and gracious and therefore we conclude the Law in the sense aforesaid to be a Covenant of grace 4. Why should God in the Law deal with us in a Covenant-way rather than a meer absolute supream way I answer 1. In respect of God it was his pleasure in giving the Law not only to manifest his Wisdom and Power and Soveraignty but his faithfulness and truth and love and the glory of his grace Rom. 9. 1 Joh. 4.8 that he might make known as the Apostle speaks the riches of his glory on the vessels of mercy which he had afore prepared unto glory Gods love is apart of his name for God is love and Gods faithfulness is a part of his name I saw Heaven opened said John in a vision and behold a white horse Rev. 19.11 he that sate upon him was called faithful and true now how should we ever have known Gods love at least in such a measure or how should we ever have known Gods faithfulness truth at all if he had not entered into a Covenant with us it is true if he had given the Law in a meer absolute supreme way if he had given the precept without any promise he might fully have discovered his illimited supream power but his so dear love and faithfulness could not have been known now therefore let the world take notice of his singular love and of his faithfulness as Moses said to Israel Because the Lord loved you and because he would keep the oath which he had sworn unto your fathers hath the Lord brought you out with a mighty hand and redeemed you out of the hands of bondmen from the hand of Pharaoh â—t 7.8 9. King of Egypt Know therefore that the Lord thy God he is God the faithful God which keepeth Covenant and mercy with them that love him and keep his Commandments to a thousand generations 2. In respect of us God would rather deal with us in a covenant-way than in a meer absolute supream way upon these grounds 1. That he might bind us the faster to himself a covenant binds on both parts the Lord doth not bind himself to us and leave us free No I will bring you saith God into the bond of the Covenant â— 20.37 The Lord sees how slippery and unstable our hearts are how apt we are to start aside from our duty towards him we love to wander and therefore to prevent this inconstancy and unsetledness in us 〈◊〉 14.10 and to keep our hearts more stable in our obedient walking before him it pleased the Lord to bind us in the bond of Covenant that as we look for a blessing from God so we look to it to keep Covenant with God you may say a command binds as well as a Covenant it is true but a Covenant doth as it were twist the cords of the Law and double the precept upon the soul when it is only a precept then God alone
to be incarnate who is called the Angel of the Covenant Mal 3.1 and the Angel of his presence Isa 63.9 was he that uttered and deliver'd the Law unto Moses â—cts 7.38 â—cts 7.39 and to this purpose are produced these Texts This Moses is he that was in the Congregation with the Angel which spake to him in the Mount Sinai Now this Angel was Christ as it is cleared in the following verse whom or which Angel our Fathers would not obey but thrust him from them and in their hearts turned back again into Egypt They would not obey the Angel but thrust him from them i. they tempted the Angel whom they should have obeyed and who was that but Jesus Christ as it is cleared more fully and expresly by the Apostle Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents Some of the Learned are of opinion that Christ the Son of God did in the shape of a man deliver the Law But I leave that 2. In the Law it self as it is a Covenant of Grace we find something of Christ in the preface he proclaims himself to be our God and in the first Commandment we are bound to take this God to be our God and in the second he gives us a double Reason or Motive to obey for I the Lord thy God am a jealous God I shew mercy unto thousands of them that love me and keep my Commandments And in the fifth Commandment he gives a promise of long life in Canaan which is either to be look'd at as a type of Heaven or literally for a prosperous condition here on earth but howsoever it is by virtue of the Covenant and as a testimony of Gods love now all these promises are made in Christ God is not our God but in and through Jesus Christ God will not shew mercy unto thousands nor unto one of all the thousands of his Saints but as they are in Jesus Christ God will not give us long life here or eternal life hereafter but in for and through the Lord Jesus Christ what if Moses writ not down the word Christ yet certainly Moses writ of Christ his words imply Christ as Christ himself told the Jews John 5.46 Had ye believed Moses ye would have believed me for Moses wrote of me and as Philip told Nathanael we have found him of whom Moses in the Law and the Prophets did write John 1.45 Jesus of Nazareth John 1.45 Surely Christ was if not the only subject yet the only scope of all the writings of Moses and therefore in the Law it self you see we find something of Christ 3. In the Exposition of the Law as Moses gives it here and there we find something of Christ Yea if we observe it Moses brought something more to the expression of Christ and of the Covenant of Grace than ever was before in the first promise it was revealed that Christ should be the Seed of the woman in the second manifestation of the promise it was revealed that Christ should be of the Seed of Abraham but in Moses writings and Moses time we learn more expresly that Christ was to be incarnate and to have his Conversation amongst men Ex. 29.45 46 The promise runs thus And I will dwell among the Children of Israel and will be their God and they shall know that I am the Lord their God that brought them forth out of the land of Egypt that I may dwell amongst them Lev. 26.11 12 I am the Lord their God The same promise is renewed or repeated and I will set my Tabernacle amongst you and my Soul shall not abhor you and I will walk among you and I will be your God and ye shall be my people this promise was punctually fulfilled when Christ was incarnate for then was the Word made flesh and dwelt amongst us John 1.14 John 1.14 or if it be referred to the habitation of God by his Spirit amongst the spiritual seed of Abraham then it implies the incarnation of Christ because that was to go before the plentiful habitation of Christs Spirit in the Saints Again Moses writing of Christ Deut. 18.15 The Lord thy God saith he will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto Me unto him shall ye hearken VVas not this a plain expression Peter in his Sermon to the Jews preacheth Jesus Christ and he tells the Jews that this Jesus Christ was preached unto them before when before even in Moses time and for proof he cites this very Text Acts 3.20 22 For Moses truly said unto the Fathers a Prophet shall the Lord your God raise up unto you of your Brethren like unto Me him shall ye hear in all things whatsoever he shall say unto you 4. In the confirmation of the Law we find something of Christ It was confirmed by Seals and Sacrifices c. What were all these but a type of Christ in the formed expression of the Covenant we found the Seal of Circumcision but now it pleased God to add unto the former another Seal for Confirmation of their Faith sc the Passeover and was not this a type of Christ the immaculate Lamb of God which taketh away the sins of the world Again in this manifestation Moses brought in the Priesthood as a setled Ordinance to offer sacrifices for the people and was not this a type of Christ our true and unchangeable High Priest I have sometimes seen the Articles of a believing Jews Creed collected out of Moses Law as thus I believe that the Messiah should die to make satisfaction for sin this they saw in their continued bloudy Sacrifices and their deliverance from Egypt by the death of a Lamb taught them no less 2. I believe that he shall not die for his own sins but for the sins of others this they might easily observe in every sacrifice when according to Law they saw the most harmless birds and Beasts were offered 3. I beleive to be saved by laying hold upon his merits this they might gather by laying their right hand upon the head of every Beast that they brought to be offered up and by laying hold on the horns of the Altar being a Sanctuary or Refuge from pursuing vengeance Thus we might go on No question the Death and Resurrection of Christ the Priesthood and Kingdom of Christ were prefigured and typed by the Sacrifices and the Brazen Serpent and the Priesthood of Aaron and the Kingdom of Israel And I cannot but think that the godly spiritual Jews understood this very well and that these did not rest in Sacrifices or Sacraments but that by faith they did really enjoy Christ in every of them 5. In the intention of Gods giving the Law we find something of Christ The very end of God in holding forth the Law was that upon the sense of our impossibility to keep it and of our danger to break
Obedience God hath ever the first work as first Jer. 31.33 Eze. 36 26 31 Ezek. 36.25 Ezek. 36.27 Zech. 12.10 I will be your God and then ye shall be my People first I will take away the stony heart and give an heart of Flesh and then you shall loath your selves for your iniquities and for your abominations first I will sprinkle water upon you and then ye shall be clean from all your filthiness first I will put my Spirit into you and cause you to walk in my Statutes and then ye shall keep my Judgments and do them first I will pour out my Spirit of Grace and supplication upon you and then ye shall mourn as a man mourning for his only Son first I will do all and then ye shall do something A perplexed troubled spirit is apt to cry out O! alas I can do nothing I can as well dissolve a Rock as make my heart of stone a heart of flesh Mark now how the Covenant stands well ordered like an Army I will do all saith God and then thou shalt do something I will strengthen and quicken you and then ye shall serve me saith the Lord. 4. It is well ordered in respect of the end and aim to which all the parts of the Covenant are referred Eph. 1.6 the end of the Covenant is the praise of the Glory of his Grace the parts of the Covenant are the Promise and the Stipulation the Promise is either Principal or Immediate and that is God and Christ or secondary and consequential and that is Pardon Justification Reconciliation Sanctification Glorification and the Stipulation on our parts are Faith and Obedience we must believe in him that Justifies the ungodly and walk before him in all well pleasing Observe now the main design and aim of the Covenant and see but how all the streams run towards that Ocean God gives himself to the Praise of the Glory of his Grace God gives Christ to the Praise of the Glory of his Grace God gives pardon justification sanctification salvation to the praise of the Glory of his Grace and we Believe we Obey to the Praise of the Glory of his Grace and good reason for all is of Grace and therefore all must tend to the Praise of the glory of his grace it is of Grace that God hath given himself Christ pardon justification reconciliation sanctification salvation to any Soul it is of grace that we believe By grace ye are saved through faith Eph. 2.8 not of your selves it is the gift of God O the sweet and comely order of this Covenant All is of Grace and all tends to the praise and glory of this grace and therefore it is called a Covenant of grace Many a sweet soul is forced to cry I cannot believe I may as well reach heaven with a finger as lay hold on Christ by the hand of faith but mark how the Covenant stands like a well marshalled army to repel this doubt Phil. 1.29 if thou canst not believe God will enable thee to believe to you it is given to believe O the Covenant of Grace is a gracious Covenant God will not only promise good things but he helps us by his Spirit to perform the condition He works our hearts to believe in God and to believe in Christ all is of Grace that all may tend to the praise of the glory of his grace 5. Wherein is the Covenant sure I answer it is sure in the performance and accomplishment of it Isa 55.3 Hence the promises of the Covenant are called the sure Mercies of David not because they are sure unto David alone but because they are sure and shall be sure unto all the Seed of David that are in Covenant with God as David was the Promises of Gods Covenant are not Yea and Nay various and uncertain but they are Yea and Amen 2 Cor. 1.20 sure to be fulfilled Hence the stability of Gods Covenant is compared to the firmness and unmovableness of the mighty Mountains nay Mountains may depart and the hills be removed by a Miracle but my kindness shall not depart from thee neither shall the Covenant of my peace be removed Isa 54.10 saith the Lord that hath mercy on thee Sooner shall the Rocks be removed the Fire cease to burn the Sun be turned into darkness and the very heavens be confounded with the earth than the promise of God shall fail psal 19.7 The testimony of the Lord is sure saith David Christ made it and writ it with his own blood to this very end was Christ appointed and it hath been all his work to ensure Heaven to his Saints Some question whether it be in Gods present power to blot a name out of the Book of Life We say no his deed was at first free but now it is necessary not absolutely but ex Hypothesi upon supposition of his eternal Covenant Hence it is that the Apostle sayes If we confess our Sins He is Faithful 1 John 1.9 and Just to forgive us our Sins It is Justice with God to pardon the Elect's Sins as the Case now stands Indeed Mercy was all that saved us primarily but now Truth saves us and stands engaged with Mercy for our Heaven And therefore David prayes Send forth Mercy and Truth and save me We find it often in the Psalms as a Prayer of David Psâ—l 57.3 Ps 31.1 3 24. 119.40.143.1 Deliver me in Thy Righteousness and Judge me according to Thy Righteousness and Quicken me in Thy Righteousness and In Thy Faithfulness answer me and In Thy Righteousness Now if it had not been for the Covenant of Grace surely David durst not have said such a word The Covenant is sure in every respect Isa 55.3 I will make an Everlasting Covenant with you saith God even the sure Mercies of David 6. Whether is Christ more clearlier manifested in this Breaking-forth of the Covenant than in any of the Former The Affirmative will appear in that we find in this Manifestation these Particulars 1. That He was God and Man in One Person David's Son and yet David's Lord The Lord said unto my Lord Sit Thou on My Right Hand Psal 110.1 until I make Thine Enemies Thy Foot-stool 2. That He suffered for us and in His Sufferings How many Particulars are discovered As first His Cry My God My God Why hast Thou forsaken Me Secondly Psal 22.1 Mat. 27.46 Psal 22.8 Mat. 27.43 Ps 22.16 17 18. Mat. 27.35 Psal 16.10 Acts 2.31 Psal 68.18 Ephes 4.8 The Jews Taunts He trusted on the Lord that He would deliver Him let Him deliver Him if He delight in Him Thirdly The very Manner of His Death They pierced My Hands and My Feet I may tell all My Bones they look and stare upon Me they part My Garments among them and cast Lots upon My Vesture 3. That He Rose again for us Thou wilt not leave My Soul in Hell neither wilt Thou suffer Thine
Cloaths against cold and nakedness House against wind and weather Riches against poverty Physick against sickness Friends against solitariness but God is an alsufficient good he is all in all both to the inner and outward man Are we guilty of Sin there is mercy in God to pardon us Are we full of infirmities there is Grace in God to heal us Are we strong in Corruptions there is power in God to subdue them in us Are we disquieted in Conscience there is that Spirit in God that is the Comforter that can fill us with Joy unspeakable and glorious And for our outward man all our welfare is laid up in God he is the God of our Life Psal 42.8 he is the strength of our Life Psal 27.1 he is a quickning Spirit 1 Cor. 15.45 Which though it be in regard of the inner man yet there it is spoken of the inward man which the Lord shall quicken after death and doth now keep alive by his mighty power for in him we live Acts. 17.28 and move and have our being O my Soul that thou wouldst but ruminate and meditate and consider this promise in all thy wants discontents when means fail and the streames run no more O that thou wouldest then go to the Fountain where the waters run sweeter and more sure Gen. 41.16 for as Joseph said to Pharaoh it is not in me God shall give Pharaoh an answer of peace So may Silver and Gold and such things say to thee It is not in us God shall give enough out of himself have God and have all want God and there is no content in the enjoyment of all It was the Apostles case as having nothing and yet possessing all things 2 Cor. 6.10 Surely he lived to God and enjoyed God and he was an all-sufficient good unto him God may be enjoyed in any condition in the meanest as well as the greatest in the poorest as well as the richest God will go into a wilderness into a prison with his people and there he will make up all that they are cut short of Thy discontents therefore arise not from the want of outward means but from want of inward fellowship with God and if thou dost not find a sufficiency it is because thou dost not enjoy him who is thy all-sufficient good O stir up Faith and consider the Covenant think seriously on this promise I am God all-sufficient I am the Lord thy God 2. Here is the propriety of Saints the Lord thy God O what is this that God is thy God Heaven and Earth Angels and Men may stand astonished at it What that the Great and Mighty God God Almighty and God all-sufficient should be called thy God! Heb. 11.16 It is observable what the Apostle speaks God is not ashamed to be called their God Would not a prince be ashamed to take a Beggar a Runagate a base and adulterous Woman to be his Wife But we are worse than so and God is better than so sin hath made us worse than the worst of women and God is better holier higher than the best of Princes and yet God is not ashamed to own us nor ashamed that we own him as our own I am thy God It is as if the Lord should say use me and all my Power Grace Mercy Kindness as thine own go through all my Attributes consider my Almighty Power consider my Wisdom Councel Understanding consider my Goodness Truth Faithfulness consider my Patience Long-suffering Forbearance all these are thine as thus My Power is thine to work all thy works for thee and in thee to make passage for thee in all thy straits to deliver thee out of six troubles and out of seven my Wisdom is thine to counsel thee in any difficult cases to instruct thee in things that be obscure to reveal to thee the Mysteries of Grace and the wonderfull things contained in my Law my Justice is thine to deliver thee when thou art oppressed to defend thee in thy Innocency and to vindicate thee from the injuries of men what needs more O my Soul think of these all other Gods Attributes say in thy self all these are mine nay more think of God in Christ for otherwise what hast thou to do with God in a Covenant of grace and say in thy heart Jesus Christ is mine my Saviour my Redeemer my head my elder brother his doings are mine and his sufferings are mine his Life and his Death his Resurrection and Ascention his Session and Intercession all are mine nay more if Christ be mine why then all good things are mine in Christ I say in Christ for they come not immediatly but through the hands of a sweet Redeemer and though he be a man who redeemed us yet because he is God as well as Man there is more of God and Heaven and free-love in all our good things than if we received them immediately from God Ravens have their food and Devils have their being from God by creature-right but we have all we have from God in Christ by Covenant-right this surely this very promise is the main and principal promise of the Covenant it is the very substance Soul and life of all O then how careful shouldest thou be to improve the strength of thy mind thoughts and affections on this only subject 4. Consider Jesus in that promise made to David 1 Sam. 23.5 He hath made with me an everlasting Covenant ordered in all things and sure 1. An everlasting Covenant consider this in the eternal efficacy and not in the outward administration it is Christ that hath built and prepared a Kingdom that shall never fade a spiritual and an heavenly Kingdom which shall never cease and as he hath prepared it so if thou believest he hath entred into a Covenant with thy soul to bestow it on thee it is an everlasting Covenant and he will give thee everlasting Life 2. It is ordered in all things the Covenant of grace is so marshalled and ordered that it stands at best advantage to receive and repel all thy objections Many and many an objection hast thou raised how often have such thoughts been in thee Oh I am miserable I shall not live but die my sins will damn me I am lost for ever And again If God hath made with me a Covenant why then have I something to do on my part for this is the nature of the Covenant to bind on both parts but alas I have failed I can do nothing I can as well dissolve a Rock as make my heart of stone a heart of flesh I can as well reach heaven with a finger as lay hold on Christ by the hand of Faith Have not such arguings as these been many and many a time in thy heart O consider how the Covenant is ordered and marshalled in respect of the Author of it of the Persons interested in it of the parts of which it consists of the end and aim to which it refers
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
these have known that thou hast sent me Christ gives a good report of the Saints in Heaven the Father and the Son are speaking of him as I may say behind back and surely a good report in heaven is of high esteem Christ tells over Ephraim's prayers behind his back I have surely heard Ephraim bemoaning himself thus Jer. 31.18 20 Thou hast chastised me and I was chastised as a Bullock unacustomed to the yoke turn thou me and I shall be turned thou art the Lord my God and thereupon God resolves Is Ephraim my dear Son Is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Happy souls of whom Christ is telling good Tidings in heaven for he is the Angel of the Covenant 3. He is the witness of the covenant he saw and heard all Isa 55.4 Rev. 1.5 Rev. 3.14 Luke 19.10 Behold I have given him for a witness to the people And he is called the faithful witness The Amen The faithful and true witness The covenant saith The Son of man came to seek and to save that which was lost Amen saith Christ I can witness that to be true the covenant saith Christ dyed and rose again for sinners Amen saith Christ I was dead and behold I live for evermore Amen Rev. 1.18 There 's not any thing said in the covenant but Christ is a witness to it and therefore we read in the very end of the Bible this Subscription as I may call it in relation to Christ He which testifieth these things saith surely I come quickly Amen Rev. 22.20 4. Christ is the Surety of the covenant Heb. 7.20 22. In as much as not without an oath he was made a Priest by so much was Jesus made a surety of a better Testament The covenant of works had a promise but because it was to be broken and done away it had no oath of God as this hath O doubting soul thou sayest thy salvation is not sure think on this Scripture thou hast the oath of God for it it is a sworn article of the covenant Believe in the Lord Jesus and thou shalt be Saved and to this end is Christ a Surety 1. Surety for God he undertakes that God shall fulfil his part of the covenant Fear not little flock Luke 12.32 for it is your Fathers good pleasure to give you the Kingdom And all that the Father giveth me John 6.37 shall come to me and him that cometh unto me I will in no wise cast out 2. Surety for us and to this purpose he hath paid a ransome for us and giveth a new heart to us and he is ingaged to lose none of us Those that thou gavest me I have kept and none of them is lost John 17.12 Heb. 12.24 5. Christ is the Mediator of the covenant the Apostle calls him Jesus the Mediator of the new covenant He hath something of God as being true God and something of man as sharing with us of the nature of man hence he is Mediator by office Job 9.33 and layeth his hands on both parties as a dayes-man doth and in this respect he is a friend a reconciler and a servant 1. A friend to both parties he hath Gods heart for man to be gracious and he hath mans heart for God to satisfie justice 2. A reconciler of both parties he brings down God to a treaty of peace and he brings up man by a ransome paid so that he may say unto both Father come down to my brethren my kindred and flesh and thou my Sister and Spouse come up to my Father and my Father to my God and thy God 3. He is a servant to both parties Behold my servant saith God Isa 24.1 Isa 53.11 Mat. 20.28 my righteous servant Yea and our servant He came not to be served but to serve and to give his life a ransome for many 6. Christ is the Testator of the covenant He dyed to this very end that he might confirm the covenant Where a Testament is Heb. 9.16 17. there must also of necessity be the death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at all whiles the Testator liveth Christ then must dye and Christs blood must be shed to seal the covenant of grace it is not every blood but Christs blood that must seal the everlasting covenant Heb. 13.20 And his blood being shed he is then rightly called the Testator of the covenant O what fewel is here to set our desires on flame come soul and bend thy desires towards Christ as the Sun-flower towards the Sun the Iron to the Loadstone and the Loadstone to the Pole-star yea the nearer thou drawest towards Christ the more and more do thou desire after Christ true desires never determine or expire Bern. delect evang serm He that thirsts let him thirst more saith Bernard and he that desires let him desire yet more abundantly Is there not cause O what excellencies hast thou found in Christ Poor soul thou hast undone thy self by sin there 's but a step betwixt thee and damnation but to save thy soul Christ comes leaping on the Mountains and skipping on the Hills he enters into a covenant with God he is the covenant the Messenger of the covenant the Witness of the covenant the Surety of the covenant the Mediator of the covenant the Testator of the covenant the great business the all in all in a covenant of grace If David could say Psal 119.20 My soul breaks for the longings that it hath to thy judgements at all times how mayst thou say My soul breaks for the longings that it hath to thy mercies and my Jesus at all times Oh I gaspe for grace as the thirsty land for drops of rain I thirst I faint I languish I long for an hearty draught of the Fountain opened to the house of David and to the inhabitants of Jerusalem Oh that I could see Jesus flying through the midst of heaven with the Covenant in his hand Oh I long for that Angel of the Covenant I long to see such another vision as John did when he said And I saw another Angel flie in the midst of Heaven having the everlasting Gospel to Preach unto them that dwell upon the Earth What Is that Covenant in the hand of Christ and is my name written in that roll Say Lord Is my name written on the Heart of Christ Oh! if I had the glory and possession of all the world if I had ten thousand worlds and ten thousand lives I would lay them all down to have this poor trembling soul of mine assured of this Oh my thirst is insatiable my bowels are hot within me my desire after Jesus in reference to the Covenant is greedy as the grave the coals thereof are coals of
fire which hath a most vehement flame SECT IV. Of hoping in Jesus in that Respect WE must hope in Jesus carrying on the great work of our salvation in a way of Covenant now what is hope but a good opinion of enjoying its object indeed a good opinion is so necessary for hope that it makes almost all its kinds and differences as it is greater or lesser so it causeth the strength or weakness the excess or defect of this passion hope This good opinion is that which renders hope either doubtful or certain if certain it produceth confidence or presumption presumption is nothing but an immoderate hope without a ground but confidence is that assurance of the thing hoped for in some measure as if we had it already in hand Hence it is that we usually say we have great and strong and good hopes when we would speak them assured which hath occasioned some to define it thus Hope is a certain grounded confidence that the desired good will come not to insist on this all the question is Whether those promises contained in the Covenant of grace belong unto me and what are the grounds and foundations on which my hope is built If the grounds be weak then hope is doubtful or presumptuous but if the grounds be right then hope is right and I may cast Anchor and build upon it In the disquisition of these grounds we shall only search into those qualifications which the Scripture tells us they are qualified with with whom the Lord enters into a Covenant of grace and these we shall reduce 1. To the condition of the Covenant 2. To the promise of the Covenant As 1. If thou art in Covenant with God then hath God wrought in thee that condition of the Covenant Acts 16.31 Rom. 10.9 a true and lively and soul-saving and justifying faith Believe on the Lord Jesus and thou shalt be saved If thou believest thou shalt be saved The promise of life contained in the Covenant is made onely to believers This is so sure a way of tryal 2 Cor. 13.5 that the Apostle himself directs us thereunto Examine your selves whether ye be in the Faith Ay But how shall I examine for there are many pretenders to faith in these dayes Why thus 1. True faith will carry thee out of thy self into Christ Gal. 2.20 I live yet not I but Christ liveth in me a faithful man hath not his life in himself but in Christ Jesus he hath his spiritual being in the Father and in his Son Jesus Christ he is joyned to the Lord and is one Spirit he seeth the Father in the Son and the Son within himself and also the Father within himself through the Son 2 Cor. 13.5 John 14.20 Joh. 17.22 23. Know ye not that Christ Jesus is in you except ye be reprobates Ye shall know me saith Christ that I am in the Father and you in me and I in you By faith we enjoy the glory of union The glory which thou hast given me I have given them that they may be one even as we are one I in them and thou in me though we have not the glory of equality yet we have the glory of likeness we are one with Christ and one with the Father by faith in Christ 2. True faith will carry thee beyond the world a believer looks on Christ over-coming the world for him and so by that faith he overcomes the world through him 1 John 5.4 Rev. 1.12 This is the Victory that overcometh the world even your faith Hence it is that the Saints are said To be cloathed with the Sun and to have the Moon under their feet when through faith they are cloathed with The Son of Righteousness the Lord Jesus then they trample upon all sublunary things as nothing worth in comparison of Christ 3. True faith is ever accompanied with true love if once by faith thou apprehendest Gods love and Christs love to thee thou canst not but love that God and love that Christ who loved thee and gave himself for thee 1 John 4.19 We love him because he first loved us he that loveth not God hath not apprehended Gods love to him if ever God in Christ be presented to thee for thy justification 1 John 4.8 it is such a lovely object that thou canst not but love him He that loveth not knoweth not God for God is love 4. True faith purifies the heart and purgeth out sin When God discovers this that he will heal back-sliding and love freely and turn away his anger then Ephraim shall say What have I any more to do with Idols Hos 14.8 if ever Christ reveal himself as the object of our Justification he will be sure to present himself as the pattern of our Sanctification the knowledge of Gods Goodness will make us in love with holiness they shall fear and tremble for all the goodness and for all the prosperity Jer. 33.9 that I procure unto them saith the Lord The golden chain of Mercy let down from Heaven doth bind us faster to the service of our God 5. Above all observe the rise true faith if it be true it is ever bottomed upon the sense and pain of a lost condition spiritual poverty is the nearest capacity of believing this is faiths method be condemned to be saved be sick and be healed Faith is a flower of Christ's own planting but it grows in no Soul but onely on the margin and bank of the Lake of fire and brimstone in regard there 's none so fit for Christ and Heaven as those who are self-sick and self-condemned to Hell They that be whole need not a Physician saith Christ but they that are sick Mat. 9.13 This is a Foundation of Christ that because the man is broken and hath not bread therefore he must be sold and Christ must buy him and take him home to his fire-side and cloath him and feed him there I know Satan argues thus Thou art not worthy of Christ and therefore what hast thou to do with Christ but Faith concludes otherwise I am not worthy of Christ I am out of measure sinful I tremble at it and I am sensible of it and therefore ought I and therefore must I come to Christ this arguing is Gospel-logick and the right method of a true and saving-faith for what is faith but the act of a sinner humbled weary laden poor and self-condemned Oh take heed of their doctrine who make faith to act of some vile person never humbled but applying with an immediate touch his hot boyling and smoaking Lusts to the bleeding blessed Wounds and Death of Jesus Christ 2. If thou art in Covenant with God then hath God fulfilled in some part the promises of this Covenant to thy Soul As 1. Then hath God put the Law into thy inward parts and writ it in thy heart look as Indenture answers to Indenture or as a face in the glass answers to a
face so the conformity of thy heart and inwards to the Law of God thou obeyest God's Will and delightest in that obedience Thou sayest with David I delight to do thy Will O God yea psal 40.8 thy Law is within my Heart 2. Thou hast a covenant-relation to God and a covenant-interest in God and thou art by covenant as one of the people of God Christ hath thy soul thy body thy affections thy love to the very uttermost God hath a propriety and a peculiarity in thee thou art Christs by Marriage thou hast past over thy self unto him to be his Jewel his Spouse his Diadem his Crown his Servant his Child for ever 3. Then art thou clearly taught to know the Lord thou knowest him in another manner than thou didst before I will establish my Covenant with thee Ezek. 16.60 61. and thou shalt know that I am the Lord. There is a double knowledge 1. A speculative knowledge and thus men may know much but they are not affected according to the things they know 2. A practical knowledge and thus if we know the Lord we shall see in him that excellency and beauty that our Hearts will be affectioned towards him and we shall be able to say that we love him with all our Heart and with all our Soul and with all our Strength 4. Then hath God pardoned thy sins and He will remember thy sins no more But how should I be assured of that Why thus 1. If thou hast sincerely confessed bewailed and forsaken thy sins Wash ye make ye clean put away the evil of your doings from before mine Eyes cease to do evil And presently it follows come now and let us reason together saith the Lord Isa 1.16 18. though your sins be as Scarlet they shall be as white as Snow though they be red like crimson they shall be as wooll Isa 55.7 To the same purpose Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and He will have Mercy upon him and to our God for He will abundantly Pardon 2. If thy heart after many storms and troubles be calmed and quieted through saith in Christ Being justified by faith we have peace with God Rom. 5.1 What hast thou peace with God and hath God still'd thy soul with peace this is an argument of thy sins pardon 3. If thine Heart be singularly inflamed with the love of Christ the Woman that Had many sins forgiven her by Christ Luke 7.47 she loved him much Upon that account she wept and washed his feet with her tears and so wiped them with the hairs of her head she kissed his feet and anointed them with Ointment nothing was too good for Christ who had forgiven her all her sins 4. If thy heart and soul and all that is within be singularly enlarged to praise God for his pardons Ps 103.1 2 3. Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities If thine heart feel his pardons thy mouth will sing his praises and hereby thou may'st be assured that God hath pardoned all thy sins Come now are these O my soul the grounds of thy hopes a lively faith in Jesus an accomplishment in some measure of the promises of the Covenant why these are the fewel of hope if this be thy case act thy hope strongly on Christ and on the covenant of grace say not hope is onely of things future and therefore if I be already in covenant What need I hope For whether thou art in covenant or no it is the main question here nay though it be granted that thou art in covenant and that hope is swallowed up in the compleat presence of its object yet it is not at all diminished but rather encreased by a partial presence As in massie bodies though violent motion be weakest in the end yet natural motions are ever swiftest towards the center so in the hopes of men though such as are violent and groundless prove weaker and weaker yet those that are stayed and natural or rather gracious are evermore stronger and stronger till they procure the utmost presence and union of their object The nearer we come to a fruition of a good the more impatient we are to want it O then hope in Jesus draw on thy hope yet more and more in this Covenant of grace be not content onely with an hope of expectation but bring it on to an hope of confidence or assurance thou canst not fail if thou hangest thy hope on Jesus Christ is not fastened as a loose nail or as a broken rotten hedge in the covenant of grace he is there As a nail in a sure place Isa 22.23 24. and they shall hang on him all the glory of his Fathers house the off-spring and the issue all vessels of small quantity from the vessels of cups even to all the vessels of flaggons Come soul thou art a vessel of small quantity hang all thy weight on Christ he is a nail that cannot break SECT V. Of Believing in Jesus in that Respect 5. WE must believe on Jesus carrying on this great work of our salvation in a way of covenant Many a time Satan comes and hurles in a temptation What Is it likely that God should enter into a covenant with thee yea sometimes he so rivets in this temptation that he darkens all within and there 's no sight of comfort in the soul O but now believe now if ever is the season for faith to act little evidence and much adherence speaks saith to purpose We read of some who could stay themselves upon the Lord whiles they walked in darkness upon the margin and borders of a hundred deaths Psal 23.4 Ps 88.7 David fears no evil though he walked through the valley of the shadow of death for his faith told him that God was with him Heman could say thy wrath lieth hard upon me thou hast afflicted me with all thy waves sure he thought God could do no more to drown him not only a wave or two but all Gods waves were on him and over him and yet he believes Lord I have called daily upon thee Hezekiahs comforts were at an hard pinch ver 9. Mine eyes fail with looking upwards O Lord I am oppressed Isa 39.14 yet praying argues believing Lord undertake for me Christs sense of comforts was ebbe and low when he wept and cryed that he was forsaken of God yet then his faith is doubled as the cable of an Anchor is doubled when the storm is more than ordinary Mat. 27.46 my God my God Poor soul thou standest wondering at this great condescention of God What That God should enter into covenant with me What that God should make such great and precious promises with me Surely these comforts and these priviledges are too high for me or for any soul breathing It may be so and yet be not discouraged
Wine without Money or Money-worth Isa 55.2 Rev. 22.17 come and drink of the Waters of Life freely 2. The extent of the Promise in this Covenant of Grace I will pour out my Spirit upon all flesh hence the Gospel is compared to a Feast and God invites universally As many as you find Mat. 22.9 bid to the Marriage As persons are in estate so they invite and so they feast now Christ is a great King over all the Earth he hath one House that will hold all he hath one Table that will hold all yea he hath one Dish that will serve all and answerably he invites all Ho every one that thirsteth 3. The forwardness of Christ that gives to every one that asketh according to his Promise John 4.10 Hadst thou but asked said Christ to the Samaritan VVoman I would have given thee living water Mark here the occasion of Christ's words Christ being weary and thirsty by reason of his Journey he asked of the Woman a Cup of water to drink no great matter he asks but a Cup of water and the Woman stands at the Well-side where was water enough yet she gives not but stands wondering that he being a Jew should ask water of her that was a Samaritan well saith Christ thou deniest me a Cup of cold water being weary and thirsty but hadst thou asked of me I would have given thee water of Life Wonderful Christ is more ready to give water of Life the very Spirit of God to a poor sinnner than we are to give a cup of common water to a thirsty Soul Go then thou that hast denied the least mercy and kindness to Christ in any of his Members yet seek Grace from him O look up unto Jesus ask his Spirit intreat him to make thy heart new within thee plead the promise of his Covenant and wait in hope 2 We must praise 1. If we would have the blessing let us seek it with the same mind that God offers it i.e. with a purpose and desire to have Grace exalted thus Moses sought pardon to this very end that his mercy might appear If thou wilt pardon their sin thy mercy shall appear and we shall be thankful unto thee for it Exod. 32.32 so the words are made out by expositros which in the text are either passionately or modestly suspended These are prevailing requests with God when we plead for the Glorifying of his own Grace Father Glorifie thy Name said Christ and presently there comes a voice out of the Cloud I have Glorified it and I will Glorifie it again John 12.28 2. If we have the blessing already then be sure to ascribe the Glory unto him that hath made good his promise unto us who is a God like unto thee Micah 7 18. who passest by the transgressions of the remnant of thy Heritage We should make the praise of his grace to ring through the world that Heaven and Earth might take notice of it and wonder at the grace that hath been shewed us I will mention the loving kindness of the Lord Isa 63.7 and the Praises of the Lord according to all that the Lord hath bestowed on us and the great goodness towards the House of Israel which he hath bestowed on them according to his Mercies and according to the multitude of his loving Kindnesses See how the Prophet mentions the kindnesses the loving kindnesses the multitude of his loving kindnesses the goodness and the great goodness of God he could hardly get off it he would have God and Grace to have all the Glory O my Soul hath God entered thee into a Covenant of Grace why then bless the Lord O my soul and all that is within me bless his holy Name Psal 103.1 But of this more anon SECT IX Of Conforming to Jesus in that respect 9 WE must conform to Jesus in reference to this Covenant of Grace We are changed by beholding into the same Image 2 Cor. 3.18 If we look unto Jesus in this respect this Look will have such an influence upon us that we shall conform to Jesus But wherein consists this Conformity I answer in these several perticulars 1. God in Christ offers his Covenant to us so we through Christ should embrace his Offer 2. God in Christ keeps Covenant with us so we through Christ should be careful to keep Covenant with him 3. God in Christ hath highly honoured us as we are his People so we through Christ should highly honour him as he is our God 1. God in Christ offers a Covenant of Grace to us so we through Christ should embrace this gracious Offer His Offers have appeared from first to last as 1. To Adam 2. To Abraham 3. To Moses 4. To David 5. To Israel and to Judah Take notice of it in that great promise of the Covenant I will be thy God q. d. Come Soul if thou wilt but have me I am thine here I offer my self my son my spirit Justification Sanctification Adoption Salvation whatsoever I am or whatsoever I have all is thine if thou wilt but accept of me Look over all this wide wide world and if there be any thing in it that can please thy soul and when thou hast gone through all the world then come and take a view of me and see me in my glory beauty and excellency view me in my Attributes and see if thou findest not enough in me worthy of thy acceptance all this and more than this nay more than eye can see or ear can hear or heart can conceive I offer to thee if thou wilt but have me Loe I will he thy God So Christians God is first with us he is the first mover he begins with us before we begin with him I will bring them saith God into the bond of the Covenant Now in this let us conform doth he offer O let us embrace the offer doth he lead the way O let us follow him step by step in that very way as he goes before us Let us not prescribe unto God let not us presume to appoint the Conditions of the Covenant let us not seek to wind about the Promise of Grace to our own Mind and Will let us not say We will have it thus thus and thus it shall be or else we will admit of no conditions of peace But O come take God and Christ upon his own Terms submit to that way of the Covenant and to those conditions of peace which the Lord prescribeth why this is to conform to his gracious offers There is much of this offer of Christ and conforming to Christ and therefore give me leave to enlarge As in the offer God usually scatters some little seeds of Faith in the hearts of those that he will bring to himself so it is worth the while to observe the work of Faith in receiving and accepting of this gracious offer only I shall not herein limit the Lord but I will shew what some
only Psal 68.18 John 1.16 but for us He received Gifts for Men said the Psalmist not for Himself meerly but for Men Of His Fulness we receive Grace for Grace saith John His Wisdom to make us wise His Meekness to make us meek and His Patience to make us patient 3. By Faith we look at Christ as Faithful to distribute such Grace unto us as He received for us Heb. 4.2 He is Faithful in all the House of God He is Faithful in dispensing all the Treasures of Grace committed unto Him for His Churches Good He keeps nothing back His Faithfulness will not suffer Him to keep that to Himself which He hath received for us Psal 68.18 Hence as the Psalmist saith He received Gifts for Men so the Apostle renders it He gave Gifts unto Men As he receives so he gives Ephes 4.8 being faithful in all that is committed to Him 4. By Faith we seek God and beg Performance of his Promises according to our need Do we want Wisdom Meekness Patience or any other Grace Faith carries us by Prayer unto the Fountain and in this way waits and expects to receive the Grace we want As the Child by sucking the Breast draws forth Milk for its own Nourishment and thereby it grows in Strength so do we by the Prayer of Faith suck from Christ and from the Promise of Grace and by that means derive Strength to our inner Man to fulfil the Covenant which we have made with God 6. As Faith strengthens us so if at any times by occasion or temptation we fail in our Covenant-keeping Faith recovers us and restores us again to our former Estate I do not say the Covenant can be broken betwixt God and Us we may offend God and fail in the Service of God but till we refuse God and leave God and chuse another Master Lord and Husband besides God there is no Dissolution of the Covenant of Grace Now this a true Believer cannot do He may fall and fall often yet he doth not fall but he rises again he may turn aside but yet he returns again into the way of the Covenant What a sweet Point is this Christians We may and sometimes we do walk weakly in keeping of Covenants our feet slip and we step aside out of God's Path yet Faith brings us back again to God It casts Shame on our Faces that after all the Grace shewed us we should so ill requite God It reminds us of those Promises Return unto Me and I will return unto you Ye have done all this Wickedness Zech. 1.3 1 Sam. 12.20 22. yet turn not aside from following the Lord For the Lord will not forsake his People for his Great Names sake because it hath pleased the Lord to make you his People In the minding of these and such other Promises Faith doth encourage us to return unto God to take words unto our selves and to plead the Covenant of his Grace towards us This VVork of Faith brought Peter back to Christ whereas Judas wanting this Faith lies down in desperate Sorrow never able to rise up or to recover himself O my Soul Art thou acquainted with these Acts of Faith enabling thee in some good measure to keep Covenant with God Then is there a sweet Conformity betwixt Thee and Jesus 3. God in Christ hath highly honoured us as we are his People so we through Christ should honour Him highly as He is our God This is the main End of the Covenant and I shall end with this O my Soul be like to God bear the Image and Resemblance of God thy Father in this Respect He hath humbled Himself to advance thee O then humble thy self to advance Him endeavour every way to exalt his Name We are willing to be in Covenant with God that we may set up our selves that we may sit upon Thrones and possess a Kingdom But we must think especially of setting up the Lord upon his Throne Ascribe Greatness to our God saith Moses Deut. 32.3 make it a Name and a Praise unto Him that he hath vouchsafed to make us his People and to take us into Covenant with Himself Honour Him as he is God but honour Him more abundantly as he is our God Who should Honour Him if his People will not The World knows Him not The Wicked will not seek after God Psal 10.4 God is not in all his Thoughts And Shall God have no Honour Shall He that stretched out the Heavens and laid the Foundations of the Earth and formed Man upon it have no Glory O yes The Lord Himself answers This People have I formed for My Self Isa 43.21 they shall shew forth My Praise Surely God will have Praise from his own People whom he hath taken unto Himself He will be glorifyed in all those that come near Him Lev. 10.3 But How should we honour God I answer 1. We must set Him up as chief and highest in our Esteem Kings acount not themselves honoured if they be not set above other Men And hence God's People have used such Expressions concerning God as do single Him forth beyond the Comparison of all Creatures Thus Moses Who is like unto Thee amongst the Gods Who is like unto Thee Exod. 15.11 2 Sam. 7.22 glorious in Holyness fearful in Praises doing Wonders Thus David Thou art Great O Lord God for there is none like Thee neither is there any God besides Thee according to all that we have heard with our Ears Thus Solomon Lord God of Israel 1 King 8.22 there is no God like unto Thee in Heaven above or in the Earth beneath who keepest Covenant and Mercy with Thy Servants Thus Micah Who is a God like unto Thee Micah 7.18 which passest by the Transgressions of the Remnant of thine Heritage And thus should we rise up in our Thoughts and Apprehensions of God until we come to an Holy Extasie and Admiration of God 2. We must count it our Blessedness and highest Dignity to be a People in Covenant with God Are we Honourable Yet esteem this as our greatest Honour that God is our God Are we low and despised in the World Yet count this Honour enough that God hath lifted us up to be his People Christians if when we are counted as things of nought we can quiet our selves in this that God is our God if when we are persecuted imprisoned distressed we can say with Jacob I have enough because the Lord hath Mercy on me and hath taken me into Covenant with Him surely then we do bear Witness of God before Heaven and Earth that He is better to us than Corn or Wine or Oyl or whatsoever this World affords 3. We must lie under the Authority of every Word of God and we must conform our selves to the Examples of God that is we must labour to become Followers of God and imitate his Virtues It is a part of that Honour which Children owe to their Parents
deserved but which is the comfort of us miserable sinners she looks at what he suffers and in how woful and wretched a case he is Her Plea was thus What Lord hast thou made all Men in vain wilt thou now destroy him for whom thou madest the World shall the housholder be cast out and thrown into prison and there remain till he hath paid the utmost Farthing shall all the Men and Women in the World from first to last be damned for ever and ever alas What profit is in their Blood What will it avail to crowd Men and Devils together in Hell-flames Will not those Devils the grand Enemies of God rejoyce at this And what then will become of thy great Name on Earth Is not this thy Name The Lord the Lord Merciful and Gracious Long-suffering and abundant in Goodness and Truth keeping Mercy for Thousands forgiving Iniquity Transgressions and Sins What will the Lord undo his Name Will the Lord cast off for ever And will he be favourable no more Is his Mercy clean gone for ever Will he be no more entreated hath God forgotten to be gracious Hath he in Anger shut up his tender Bowels With these and such like holy whisperings or mutterings did Mercy enter into Gods bowels and make them yern and melt again into compassions But 2. Truth must be heard as well as Mercy and she layes in matter of exception and her Plea was thus What is God but his Word Now this was thy word to Adam In the day that thou eatest thereof thou shalt die the death and this was thy word to all the Sons of Adam 〈◊〉 17. 〈◊〉 8.10 the soul that sinneth that soul shall die And God may not falsifie his word his word is truth falsifie truth That may not be all men are liars but God is true even truth it self This Plea of Truth is seconded by Righteousness and thus she bespeaks God shall not the Judge of all the world do right Thou hast declared thy self over and over to be just and righteous 〈◊〉 15. 〈◊〉 19.13 〈◊〉 6.5 7. 〈◊〉 â—5 17 O Lord God of Israel thou art righteous Righteous art thou O Lord and upright are thy Judgments Thou art righteous O Lord which art and wast and shall be Even so Lord God Almighty true and righteous are thy Judgments Yea the Lord is righteous in all his wayes and holy in all his works and wherein consists this righteousness but in rendring to every one according to his due And what is the sinners due 〈◊〉 â— 23 but Death The wages of sin is Death What shall not those sinners die the Death That were as before to make Truth false so here to do Right Wrong These were the Controversies at that time so that Peace could not tell how to speak a prevailing word amongst them nay the controversie grew so high that they made it their own cases what shall become of me said Mercy if God spare not sinners and what shall become of me said Justice if God do spare sinners what shall become of me said Mercy If God will shew no mercy And what shall become of me said Justice if God will do no Justice why alas perish said Mercy if thou wilt not pity if man die I die also and I perish said Justice if thou wilt have mercy surely I die if man die not To this it came and in these terms brake up the Assembly and away they went one from another Truth went to Heaven and was a Stranger upon Earth Righteousness went with her and would not so much as look down from Heaven Mercy she staid below still for where should Mercy be if not with the miserable As for Peace she went between both to see if she could make them meet again in better terms in the mean while our Salvation lies a bleeding the Plea hangs and we stand as Prisoners at the Bar and know not what shall become of us for though two be for us yet two are against us as strong and more stiff than they so that much depends upon this meeting for either they must be at peace between themselves or they cannot be at peace with us nor can we be at peace with God Many means were made before Christs time for a blessed meeting but it would not be Sacrifice and Burnt-Offering thou wouldst not have Heb. 10.5 these means were not prevalent enough to cause a meeting Where stuck it you will say Surely it was not long of Mercy she was easie to be intreated she looked up to Heaven but Righteousness would not look down and indeed here was the business Righteousness must and will have satisfaction or else Righteousness should not be Righteous either some satisfaction for sin must be given to God or she will never meet more better all men in the World were damned than that the Righteousness of God should be Unrighteous And this now puts on the great transaction of our Saviours Birth Well then our Saviour is born and this birth occasions a gracious meeting of the Attributes such an attractive is this Birth this Bud of Christ that all meet there indeed they cannot otherwise but meet in him in whom all blessed Attributes of God do meet It is Christ is Mercy and Christ is Truth and Christ is Righteousness and Christ is Peace 1. Christ is Mercy thus Zacharias prophesied Luke 1.78 That through the tender Mercy of our God the day-spring or Branch from on high hath visited us And God the Father of Christ is called the Father of mercies as if Mercy were his Son who had no other Son but his dearly boloved Son in whom he is well pleased 2 Cor. 1.3 John 14.6 2. Christ is Truth I am the Way and the Truth and the Life That Truth in whom is accomplished whatsoever was prefigured of the Messiah God shall send forth his Mercy and his Truth Psal 57.3 Psal 64.7 Exod. 34.6 Deut. 32.4 Psal 86.15 John 1.14 17. Jer. 23.6 Mal. 4.2 1 Car. 1.30 Heb. 7.2 Isa 9.6 Eph. 2.14 2 Thes 3.16 And O prepare Mercy and Truth And this is his Name the Lord the Lord abundant in Goodness and Truth He is a God of Truth saith Moses plenteous in Mercy and Truth saith David full of Grace and Truth saith John for the Law was given by Moses but Grace and Truth came by Jesus Christ He is Truth by Name and Truth by Nature and Truth by Office 3. Christ is Righteousness This is his Name whereby he shall be called the Lord our Righteousness And unto you that fear my Name shall the Son of Righteousness arise with healing under his Wings And Christ of God is made unto us Wisdom Righteousness and Sanctification and Redemption And according to his Type Melchisedech this was his Style King of Righteousness 4. Christ is Peace This is his Name wherewith he is called wonderful Councellor the Mighty God the everlasting Father the Prince of Peace And Christ
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
is taken for the Preaching of the Gospel or for the preaching of the Kingdom of Grace and Mercy of God in Christ unto men q. d. O Sirs look about you there 's now a discovery made of the Glory and Grace of God in another way than ever formerly and therefore prepare for it Repent 5. Sometimes it is taken for the Gosspel of Christ as it is Published and Preached unto all Nations Observe I do not only say for the Gospel as it is Preached but as it is Preached to the Gentiles or among all Nations and this shews how proper and pregnant an Argument this was to inforce the Doctrine and Practice of Repentance upon the Jews because the calling of the Gentiles was near at hand which would prove their rejection and casting off if they did not repent Oh how seasonable is this Sermon to us Christians hath not the Kingdom of Heaven approacht unto us Take the Kingdom of Heaven for the Kingdom of Glory are we not near to the door of Glory to the Confines of Eternity What is our Life but a Vapour that appeareth for a little time and after it vanisheth away We know not but ere the Sun have run one Round our souls may be in that World of souls and so either in Heaven or Hell Or take the Kingdom of Heaven for the Church of Christ and what expectations have we now of the flourishing state of Christ's Church here upon Earth Then shall the Children of Israel and Judah be gathered together for great shall be the day of Jezreel Hos 1.11 A time is at hand that Israel and Judah shall be called together that the fulness of the Gentiles shall come in and what is this but the great day of Jezreel Oh then what manner of Persons ought we to be How Spiritual How Heavenly-minded Arise arise shake off thy dust for thy Light is coming and the glory of the Lord is rising upon thee Or take the Kingdom of Heaven for the Preaching of the Gospel of Grace Mercy and Goodness of God in Christ what Preachings are now in comparison of what have been formerly How doth the Lord set forth his free Love and free Grace in the Churches of Christ No question but many former ages have enjoyed their discoveries in some sweet measure and yet after-ages wonder that they have known no more and how much of the Kingdom of Heaven do Saints find in this Age as if there were a new manifestation of God unto the World And yet I must tell you that the Ages to come shall know more of this Kingdom there shall be further and further openings of this great Mystery of Grace unto the Sons of Men. Mark the Apostle That in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ Eph. 2.7 Eph. 2.7 How is this Had not God revealed grace enough in the former ages Or had not God revealed Grace enough in that present Age Did he not then call in the Gentiles were not many thousands converted at one only Sermon What a deal of that Grace had Paul himself received He tells us that the Grace of our Lord Jesus Christ was exceeding abundant to him-wards 1 Tim. 1.14 and is there yet more Grace to be revealed O yes herein lies the Mystery of Grace that he hath reserved exceeding riches of Grace for the Ages to come Grace that never saw Light before and I believe there is yet a fuller Magazine of the Riches of his Grace for latter Ages even for the Ages to come to be discovered that ever was yet Oh then repent repent Why For the Kingdom of Heaven is at hand The very openings of Gods Love and Grace unto Souls is a Way and Motive to draw our Souls unto God Or take the Kingdom of Heaven for the preaching of the Gospel to all Nations Jews and Gentiles what fears and jealousies may this breed in us as well as the Jews O boast not against the Branches it may be thou wilt say The Branches were broken off that I might be graffed in well because of unbelief they were broken off and thou standest by Faith be not high-minded but fear For if God spared not the natural Branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which felt severity but towards thee goodness if thou continue in his goodness otherwise thou shalt be cut off But I will not dwell on this my design is to consider of Jesus and of the transactions of Jesus in reference to our souls health now John's Sermons were only a preparative to the manifestation of Jesus he was only the Forerunner of Christ and not Christ himself as himself witnesseth SECT III. Of the Baptisme of Jesus 2. FOr the Baptism of Christ He that formerly was circumcised would now be baptized he was circumcised to sanctifie his Church that was and he was baptized to sanctifie his Church that should be we find him in both Testaments opening a way into Heaven This was the first appearing of Christ in reference to his Ministerial Office he that lay hid in the counsel of God from all eternity and he that lay hid in the womb of his Mother for the space of forty weeks and he that lay hid in Nazareth for the space of thirty years now at last he begins to shew himself to the World and He comes from Galilee to Jordan Mat. 3.13 to John to be baptized of him The day was but a little broke in John the Baptist but Christ the Son of Righteousness soon entred upon our Hemisphere indeed now was the full time come that Jesus took his leave of his Mother and his Trade to begin his Fathers work in order to the Redemption of the World For the clearer understanding of Christs Baptism we shall examine these Particulars 1. What Reason had Christ to be Baptised 2. How was it that John knew him to be Christ 3. Wherein was the glory of Christs Baptism 4. What was the Prayer of Christ at or after his Baptism 5. Why was it that the Holy Ghost descended on Jesus 6. Upon what account was it that the Holy Ghost should reveal himself at this time and why in the form of a Dove rather than some other form 1. What reason had Christ to be Baptized we find John himself wondering at this I have need to be Baptized of thee Mat. 3.15 and comest thou to me Many Reasons are given for Christs Baptism As 1. That by this symbole he might enter himself into the Society of Christians just like a King to endear himself to any City of his Subjects he condescends to be made a free-man of that City 2. That he might bear witness to the Preaching and Baptism of John and might reciprocally receive a Testimony from John 3. That by his own Baptism he might sanctifie the water of Baptism to his own Church 4.
Jesus Christ in carrying on our souls Salvation is adding miracle to miracle there is a chain of miracles in the matter of our salvation from first to last As. 1. It was a miracle that God in his Eternity before we had a being should have once thought of us especially that the Blessed Trinity should sit in councel and contrive that most admirable and astonishing plot of the Salvation of our souls Oh what a miracle was this 2. It was a Miracle that God for our sakes should create the world and after our fall in Adam that God should preserve the world especially considering that our sin had unpin'd the whole frame of the Creation and that God even then sitting on his Throne of Judgment ready to pass the doom of death for our first Transgression should unexpectedly give a promise of a Saviour when justly he might have given us to the devil and to Hell according to his own Law Gen. 2.17 In the day that thou eatest thereof thou shalt dye the death 3. It was a Miracle that Gods Son should take upon him our nature and that in our nature he should Transact our peace that he should Preach Salvation to us all if we would believe and to the end that we might believe that he would work so many signs and Miracles in the presence of his Disciples and of a world of men was not Christs Birth a Miracle and Christs Life a Miracle and Christs Death a Miracle and Christs Resurrection a Miracle and Christs Ascension a Miracle was not Christs Ministry a miracle and was it not a miracle that Christs Word should not be credited without a world of miracles to back it and confirm it to the Sons of men 1 Tim. 3.16 Without controversie great is the miracle as well as mystery of godliness God manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into glory 4. It was a Miracle that God should look upon us in our blood what a sight was it for God when thy navel was not cut when thou wast not salted at all Ezek. 16.4.5 6. nor swadled at all when thou wast cast out in the open field to the loathing of thy person yet that then even then the Lord should pass by thee and see thee polluted in thy own blood and should say unto thee when thou wast in thy blood live yea say unto thee when thou wast in thy blood live O miracle of mercies If creation cannot be without a miracle surely the new creature is a miracle indeed So contrary is our perverse natures to all possibilities of Salvation that if Salvation had not marched to us all the way in a miracle we should have perished in the ruines of a sad eternity Election is a miracle and Creation is a miracle and Redemption is a miracle and Vocation is a miracle and indeed every man living in the state of grace is a perpetual miracle in such a one his reason is turned into faith his soul into spirit his body iinto a Temple his earth into heaven his water into wine his Aversations from Christ into intimate Union with Christ and Adhesions to Christ O what a Chain of Miracles is this Why Lord if thou wilt thou canst make me clean say thus you that are yet in your blood why Lord if thou wilt thou canst make me clean O Lord I believe help thou my unbelief After this there was a feast of the Jews and Jesus went up to Jerusalem John 5.39 Some would have this feast to be Pentecost and to speak truly the most of our Commentaries run that way others take this for the feast of the Passover and the rather because the Evangelist John reckons the time of Christs publick Ministry by the several Passovers now if this feast were not a Passover we cannot find in the Gospel so many Passovers as to make up Christs Ministry three years and an half On this ground I joyn with the latter Opinion and so here I end the second year of Christs Ministry and come to the third and to his Actings therein in reference to our souls Salvation CHAP. III. SECT I. Of the third year of Christs Ministry and generally of his Actings in that year HItherto all was quiet neither the Jews nor the Samaritans nor Galileans did as yet malign the Doctrine or Person of Jesus Christ but he preached with much peace on all hands till the beginning of this year I shall not yet speak his sufferings neither shall I speak much of his doings many things were done and spoken this year which I must pass least I be too prolix only such things as refer more principally to the main business of our souls Salvation I shall touch in these particulars As 1. In the Ordination of the Apostles 2. In his Reception of Sinners 3. In the easiness of his yoak and the lightness of his burthen which he imposeth on men SECT II. Of Christs Ordination of his Apostles 1. IN the Ordination of his Apostles are many considerable things the Evangelist Luke layes it down thus Luke 6.12 13. And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God and when it was day he called unto him his Disciples and of them he Chose Twelve whom also he named Apostles Till now Christ taught alone but because after his Ascension he must needs have a Ministry till the end of the world in the first place he choseth out some whom he would have on purpose to wait upon him all the time of his Ministry till he was taken up into Heaven In this Election or Ordination here is first the person by whom they are Chosen Jesus Christ 2. The place were they are chosen viz. in a mountain 3. The time when they were Chosen after his watching and praying all night and when it was day 4. The company out of whom they were Chosen they where his Disciples and out of them he makes this Election 5. The number of them that were Chosen they were Twelve nor more nor less 6. The end to which they were chosen it was to an Apostleship he Chose Twelve whom he also named Apostles 1. The person by whom they are Chosen is Jesus Christ They Chose not themselves but were chosen of Christ this call was immediate and therefore most excellent but now we look not after such calls and therefore I shall not insist on that only by the way Ministers of the Gospel must be Ministers of Christ either immediately or mediately called 2. The place where they were chosen it was on a mountain mountainous places have their situation nearest to Heaven which shews that they were called to high and heavenly things mountains are open and in view which shews their Ministry must be publick they cannot lye hid in a mountain a City that is set upon a hill
is arising and shining in our Horizon more and more clearly that great design of Gods love to our souls is manifested in every Sermon on every Sabbath is not this Gospel-preaching what is the Gospel but the Treasure of Gods love in Christ opened to us Oh it is a pleasant work in this respect to be a Minister of the Gospel to be alwayes searching into the Treasures of love and to make them known to poor souls for the gaining of them unto God 2. Here is your Happiness Christ hath not erected any standing Sanctuary or City of refuge for men to fly to for their Salvation but he hath appointed Ambassadors to carry this Treasure unto mens houses where he invites them and entreats them and requires them and commands them and compels them to come in Oh the unsearchable riches of Christ 1. In respect of the Messengers 2. In respect of their Message 1. In respect of the Messengers they were first Apostles now Ministers poor Earthen Vessels Had Christ himself come in his glorified body attended with his Angels it might in some measure have represented his Majesty but alas how would this have dazled your weakness or if Christ had made use of his Angels as he did at his birth to preach his Gospel had they continually come in state and proclaimed Salvation to the Sons of men this would have shewed more glory but alas how unsuitable had this been to your weak conditions here then is the riches of his grace that earthen vessels should carry this treasure that salvation should come out of the mouths of sinful creatures that hearts should be broken souls should believe life should be infused by the ministerial breath of a weak worthless man 2 Cor. 4.7 We have this treasure in earthen vessels that the excellency of the power may be of God and not of us Gods power is more Honoured this way than if an Angel had come in person it may be in that Case a sinners Conversion would have been attributed to the power and Efficacy of the Angel but to prevent this and to preserve the glory of his power and grace Christ takes the Treasure and he puts it into Earthen Vessels it is in the Original vessels of shell as precious Pearls are found in Shells so the Pearl is the Gospel and the Shell or Mother of Pearl are the Apostles and Pastors it is true they are Vessels of small price and subject to many knocks and falls yet in them is the most excellent Treasures of the Wisdom of God and of the Gospel of Christ And it is in them on purpose that the excellency may reflect on God and not on them 2. In respect of the Message O the unsearchable riches of Christ What is the message of these men what is the Treasure they bring but the Blood of Christ the Promises of the Gospel the Word of Grace I might sum up all in one word They bring unto men an invitation from heaven to heaven Observe it Christians the Gospel is a message the Lord sends his Son up and down carries him from place to place he is set forth before mens eyes he comes and stands and calls and Knocks at their doors and beseecheth them to be reconciled O the free grace of God! O that mercy pardon preferment eternal life and Salvation should go a begging and suing for acceptance O the love of sin and madness of folly in wicked men to Trample on such Pearls and to neglect so great Salvation when it is tendered unto them O what a heavy charge will it be for men at the last day to have the mercy of God the humility of Christ the entreaties of the Spirit the proclamations of pardon the approaches of Salvation the dayes the years the ages of peace the Ministry of the Word the Book of God the great Mistery of Godliness to rise up in judgment and to testifie against their souls O the condescentions of Christ who are ye that the Lord should send after you what need hath God of you suppose you should go on in the wayes of death and perish everlastingly what shall God lose by it Christ might say If you will go on go on and perish if you love sin so well take your pleasure in it and be damned evermore Ah no saith the mercy of God and the mercy of Christ before that be message after message Isa 28.10 Precept upon precept precept upon precept line upon line line upon line here a little and there a little This was the design of Christs chusing his Apostles Go ye into all the world Mark 16.15 and preach the Gospel unto every Creature that poor sinners may turn from sin and be saved SECT III. Of Christ's Reception of sinners 2. FOr Christ's Reception of sinners I cannot limit this only to one year of Christ's Ministry but I shall only mention it this year Now this will appear 1. In the Doctrine of Christ 2. In the Practise of Christ 1. In his Doctrine Christ layes it down expresly Mat. 11.28 Come unto me all ye that labour and are Heavy laden and I will give you rest It is no more but come and welcome The Gospel shuts none out of Heaven but those that by unbelief lock the door against their own souls Again All that the Father giveth me shall come unto me John 6.37 and him that cometh unto me I will in no wise cast out here is laid down the full intent and purpose of God and Christ to pardon and receive sinners the Father is willing and the Son is willing 1. The Father is willing This is the Fathers will which hath sent me John 6.39 that of all which he hath given me I should lose none the Father is engaged in that first he sent Christ on that errand to receive sinners Secondly in that he gave unto Christ all that he would have to be saved by Christ with a charge to lose none Sinners were given to Christ by his Father as so many Jewels to look to and to save 2. The Son is willing for he that cometh unto me saith Christ I will in no wise cast out Christ is so willing to receive sinners as that he sets all his doors open he keeps open house and he casts out none that will but come in and why so John 6.38 For I came down from heaven not to do mine own will but the will of him that sent me 1. I came down from Heaven it was a great journey from heaven to earth and this great journey I undertook for no other purpose but to save sinners Great actions as one sayes well must needs have great ends now this was the greatest thing that ever was done Luke 19.10 that the Son of God should come down from Heaven and what was the end but the Reception and Salvation of sinners For the Son of man is come to seek and to save that which was lost had
it was in that hour when he saw an handsel of the fruit of his Disciples Ministry as an earnest of the many thousands that should afterwards come in John 11.15 And I am glad for your sakes that I was not there said Christ when Lazarus was dead But why was he glad It follows to the intent ye might believe He rejoyced if any of his got faith a little more faith more and more faith Luke 19.41 42. 5. From grief in case of sinners not repenting witness his tears over Jerusalem and those speeches of his And when he was come near he beheld the City and wept over it saying if thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes Look as it is with a man carrying to be buried his wife weeps his children weep his friends weep so our Saviour follows Jerusalem to the grave and when he can do no more for it he rings out this doleful passing-bell Mat. 23.37 O that thou hadst known c. 6. From his wishes groanings O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as an hen gathers her Chickens under her wings and ye would not In this Argument before we pass it observe we the several passages here 's first the groan Oh! this Aspiration argues a compassionate pang of grief it ran to the very heart of Christ that Jerusalem had neglected their souls salvation Oh Jerusalem Secondly here 's an ingemination or a double calling on Jerusalem O Jerusalem Jerusalem the name doubled expresseth great affection in the speaker as when David doubled the name Absolom it is said the King was much moved 2 Sam. 18.33 and so he cryed O my Son Absolom my Son my Son Absolom thirdly here 's the monstrous sin wherewith the Lord charges Jerusalem Thou that killest the Prophets and stonest them which are sent unto thee Jerusalem was the very slaughter-house of the Prophets in so much that very few of the Prophets had been murthered elsewhere and so comparatively Christ speaks it cannot be that a Prophet perish out of Jerusalem Fourthly Luke 13.33 here 's Christs willingness to save Jerusalem which he discovers 1. In his frequent applications to it how often q. d. not once nor twice nor thrice but many and many a time have I come to Jerusalem and spoke to Jerusalem and wooed Jerusalem how often 2. In the acting exercising and putting forth of his will how often would I have gathered thy children together The will of Christ was serious though not absolute I know his divine will absolutely considered could not have been resisted but this was * There is voluntas absoluta efficax deceinens infalibiliter producens effectum volitum voluntas conditionata revelata approbationis simplicis complacentia August tract 15. in John not his absolute will but only a will of divine complacency and so he would not have the death of any but that all should live or he speaks here of his humane ministerial will say some and not of his divine many a Sermon had he preached and many an Exhortation had he dropped and every Sermon every Exhortation proclaimed his willingness I would yea that I would have gathered thy children together 3. In resemblance of his willingness Christ would have gathered Jerusalems children as the hen gathers her chickens under her wings in the metaphor Christs care is admirably displayed 1. As the hen with her wings covers the unfeathered chickens 2. As the hen provides for their food not eating her self till they are filled 3. As the hen defends her chickens from the ravenous birds so that to blood she will fight in their defence so hath Christs care been for Jerusalem No bird saith Austin expresseth such tender love to her young ones as the hen doth no fowls so discover themselves to be mothers as hens do other birds we know to be mothers when we see them in their nest but no other way only the hen discovers her self to be a mother when her chickens do not follow her for then her feathers stand up her wings hang down she clocketh mournfully and goeth feebly now in respect of this singular love Christ compares himself to an hen As an hen gathers her chickens so would I have gathered Jerusalem 4. In that he adds so dolefully but ye would not I would but ye would not q. d. in me no care so great as to save your souls in you no care so little as your souls Salvation I strove towards you in acts of love and you strove towards me in acts of ingratitude I would have done you good but you would not receive it I would yea how often would I but ye would not 2. Christs reception of sinners appears yet more in his practise How welcome were all sorts of sinners unto him He casts out none that acknowledged him for the Messiah he turned none away that gave up their souls to be saved by him in his own way This he manifests 1. Parabolically 2. Really 1. Parabolically especially in those three Parables of the lost Groat and of the lost Sheep and of the lost Son I shall instance in this last Luke 15.20 which may well serve for all the rest When the Prodigal was yet afar off his Father saw him and had compassion on him and ran and fell on his neck and kissed him In these words observe 1. His Father sees him before he sees his Father no sooner a sinner thinks of Heaven but the Lord spies him and takes notice of him 2. The Lord sees him whiles he was yet a great way off he was but in the beginning of his way his Father might have let him alone till he had come quite home to his house and it had been a singular mercy to have bid him welcome then but he takes notice of him yet a great way off sinners may be far off from God in their own apprehensions and yet the Lord even then draws near whiles thus they apprehend 3. His Father had pity or compassion on him the Lords bowels even yearn and work and stir within him at the sight of his returning prodigals when Ephraim had bemoaned himself Thou hast chastised me and I was chastised Jer. 31.18 19 ver 20. as a bullock unaccostomed to the yoak why then cries God Is Ephraim my dear son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. 4. His Father run there is much in this As 1. It had been mercy though his Father had stood still till his Son had come 2. What a mercy is this that his Father will go and give his Son the meeting 3. But above all oh what abundant mercy
himself which Jesus knowing for he understood his thoughts as well as words first he makes her Appology and then his own the scope givign us to understand that Christ was not of the same superciliousness with the Pharisees but that repenting sinners should be welcome unto him Ver. 47. Ver. 48. Ver. 50. Vse and this welcome he publisheth first to Simon Her sins which are many are forgiven and then to the woman Thy sins are forgiven thee thy faith hath saved thee go in peace I have been long in the proof but a word of use and I have done What is Christ most willing to receive sinners O then be exhorted who would not come to Jesus Christ methinks now all sinners of all sorts should say though I have been a drunkard a swearer an unclean person yet now I hear Christ is willing to receive sinners and therefore I will go to Jesus Christ This is my exhortation O come unto Christ come unto Christ behold here in the name of the Lord I stand and make invitation to poor sinners O will ye not come how will ye answer it at the great day when it shall be said the Lord Jesus made a tender and offer of mercy to you and you would not accept of it Oh come to Christ and believe on Christ as Christ is willing to receive you so be you willing to give up your souls to him the motives to this I may lay down in these particulars 1. The Doctrine of Christ Come unto me and him that cometh unto me I will in no wise cast out All the arguments of God and Christ of which you have heard the practice of Christ whiles he was upon earth and the heart of Christ now in Heaven lay these together and apply them to your own souls Oh what work will they make 2. The calls of God and Christ as they are frequent in Scriptures consider that Text Ho every one that thirsts come ye to the waters Isa 55.1 Ho he begins proclamation-wise we usually say vocations interjections speak very affectionate motion towards the distressed certainly Christ's love is a very affectionate love he layes his mouth to the ears of those that are spiritually deaf and cryes aloud Ho every one Christ invites all As many as ye shall find bid them to the Marriage Matth 22.9 As the Heavens are general in their influence not one grass on the ground but 't is bedewed so are Christs invitations to his feast not one man in the world but he is invited Ho every one that thirsteth so the Apostle Let him that is athirst come and whosoever will let him take the water of Life freely Revel 22.17 A thirst and a will is one and the same it is your will that makes up the match if you will but sit down at God's Table if you will but have the honey-comb with the honey if you will but drink his Wine with his milk if you will drink yea drink abundantly of the flaggons of the new wine of his Kingdom why then come Come ye to the waters come unto me and drink Christs arms are spread abroad to receive sinners he calls and knocks and calls and waits and calls and beseeches every word here hath so much sweetness and dearness in it as it plainly speakes him free and willing to receive you if you will but come 3. The wooings of Christ to gain your hearts consider him bowing the Heavens and coming down and laying aside his Robes of Majesty and putting on your filthy garments consider him going about from place to place on no other errand but to gain your hearts and win your Souls and whoever spake such effectual words as Christ spake when he was upon the earth who ever gave such precious jewels to a Bride as Christ gave to his Spouse whoever put on such apparrel as Christ did when he wooed his Church the Prophet wonders at it Who is this that cometh from Edom with dyed garments from Bozrah Wherefore art thou red in thine apparrel Isa 63.1 2. and thy garments like him that treadeth in the Wine Fat Isa 63.1 2. Whoever gave such a love-token as Christ gave when he laid down his Life Oh consider him living or dying and say Never like Love to this Ah poor sinner see your Jesus hanging on the Cross dropping out his last blood breathing out his last breath stretching out his dying armes to incircle sinners and come Oh come and throw your selves into his bleeding armes away with all prejudicate opinions who shall say Christ is not willing to save him and not blaspheme eternal love speak truth corrupt hearts speak truth say not Christ is unwilling but you are unwilling I would but ye would not 4. The weepings of Christ if he cannot prevaile Thus we find him in the Gospel expressing himself Luke 19.41 not only in words but in tears And when he was come near Jerusalem he beheld the City and wept over it Luke 19.41 Christ coming to the City and seeing it and foreseeing the desolation that should come upon it his bowels yearned within him towards the People and he mourned secretly within himself q. d. O Jerusalem thou hast had many Priests to advise thee and many Prophets to instruct thee in the wayes of life but now those dayes are gone and past nay the great Prophet of the World is come to woo thee but yet thy heart is hardened and thou wilt not receive the things belonging to thy peace and therefore I will turn my preaching into mourning and sighing O that thou hadst known even thou at least in this thy day the things belonging to thy peace and then his heart even breaks and he weeps again but now are they hid from thine eyes sinners suppose Christ should come and weep over you as he did over Jerusalem saying O ye sinful souls had but you known even you in this your day the things belonging to your peace and suppose that you should see one tear trickling down after another what Christ to weep for you over you Methinks if you had hearts of stone it should melt your hearts surely it is no light matter that makes Christ weep Children weep often but Wise-men seldome yet here the wisest of men weeps for them that would not weep for themselves O Jerusalem Jerusalem SECT IV. Of Christ's easie Yoak and light Burthen 3. FOr the easiness of Christs Yoak and the lightness of Christs burthen Christ delivers it in these words Take my Yoak upon you and learn of me for my Yoak is easie Mat. 11.29 30. and my Burthen is light See the actings of Christ this year in reference to our souls health 1. He commissionates his Apostles to call sinners in 2. He stands ready to receive them if they will but come in 3. He sweetens the way of Christianity to them when they are come in Many fears and jealousies are in the hearts of men of the difficulty austerity and severity
mark this one Rule and we need no more Whatsoever he commanded and whatsoever he did of precise Morality we are therein bound to follow his steps I join together his Commands and Deeds because in those things which he did but commands not we need not to conform but in those things which he both did and commanded we are bound to follow him in such a case his Laws and Practice differ but as a Map and guide a Law a Judge a Rule and Precedent In respect of all these particulars and especially in respect of Christ's moral obedience the whole life of Christ was a Discipline a living shining and exemplary precept unto men and hence it is that we find such names given to him in Scripture as signifies not only preheminence but exemplariness thus he was called a Prince Dan. 9.25 a Leader Isa 55.4 a Governour Mat. 2.6 a Captain 2.10 a chief Shepherd 1 Pet. 5.4 aforerunner or conduct into glory Heb. 2.20 a light to the Jews Exod. 13.21 a light to the Gentiles Luke 2.3 a light to every man that entreth into the world John 1.9 All which titles as they declared his dignity so his exemplariness that he was the Author and pattern of holiness to his people And as for all other Saints though they are imitable yet with limitation unto him only so far as they express his life in their conversation 1 Cor 11.1 Be ye followers of me even as I am of Christ For the second why we must conform upon what Motives I answer 1. Because Christ hath done and suffered very much to that end and purpose Sometimes I have wondred why Christ would do so much and suffer so much as the Evangelists in their histories relate This I believe that Jesus was perfect God and perfect man and that every action of his life and but one hour of his Passion and death might have been satisfactory and enough for the expiation and reconcilement of ten thousand worlds but now I am answered that all those instances of holiness and all those kinds of virtues and all those degrees of passion and all that effusion of his blood was partly on this account that he might become an example to us that he might shine to all the ages and generations of the world and so be a guiding star and a pillar of fire to them in their journey towards heaven O my soul how doth this call on thee to conform to Christ What that a smaller expence should be enough to thy justification and yet that the whole Magazine should not procure thy sanctification that at a lesser sum of obedience God might have pardoned thy sin and yet at a greater sum thou wilt not so much as imitate his holiness In a dark night if an Ignis Fatuus go before thee thou art so amuzed with that little flame that thou art apt to follow it and lose thy self and wilt thou not follow the glories of the Sun of Righteousness who by so many instances calls upon thee and who will guide thee into safety and secure thee against all imaginable dangers God forbid If it had not been for thy imitation I cannot think that Christ would have lived on earth so many years to have done so many gracious and meritorious works O think of this 2. Because Christ is the best and highest Exemplar of holiness that ever the world ever had hence we must needs conform to Christ as the Apostle argues because he is the first-born among many Brethren Rom. 8.29 the first in every kind is propounded as a pattern of the rest now Christ is the first-born Christ is the head of all the predestinate as the first-born was wont to be the head in all Families The old saying is Regis ad exemplar c. A very deformity was sometimes counted an honour if it were in imitation of the Prince It is storied of Nero that having a wry neck there was such an ambition in men to follow the Court that it became the fashion and Gallantry of those times to hold their necks awry and shall not Christ the King of Saints be much more imitated by his Saints Col. 1.18 Christ is the head of the body the beginning the first-born from the dead in all things he hath the preheminence and the rule is general that that which is first and best in any kind is the rule and measure of all the rest Why such is Christ O then let him be the guide of our life and of our manners 3. Because Christ doth not only give us an example but he doth cherish succour and assist us by its easiness complacency and proportion to us Some sweetly observe that Christ's piety which we must imitate was even constant unblameable complying with civil society without any affrightment of precedent or without any prodigious instances of actions greater than the imitation of men We are not commanded to imitate a life whose story tells us of extasies in prayer of abstractions of senses of extraordinary fastings to the weakning of our spirits and disabling of all animal operations no no but a life of justice and temperance and chastity and piety and charity and devotion such a life as without which humane society cannot be conserved And it is very remarkable that besides the easiness of this imitation there is a virtue and efficacy in the life of Christ a merit and impetration in the several passages of Christ's life to work out our imitation of him In the Bohemian history it is reported that Winceslaus their King one winters night going to his devotion in a remote Church his servant Podavivus who waited on his Master and endeavoured to imitate his Masters piety he began to faint through the violence of the snow and cold at last the King commanded him to follow him and to set his feet in the same footsteps which his feet should mark and set down for him the servant did so and presently he fancied or found a cure thus Christ deals with us it may be we think our way to Heaven is troublesome obscure and full of objection well saith Christ But mark my footsteps come on and tread where I have stood and you shall find the vertue of my example will make all smooth and easie you shall find the comforts of my company you shall feel the vertue and influence of a perpetual guide 4. Because Christ in his Word hath commanded us to follow his steps Learn of me Mat. 11.19 John 13.13.14 15. for I am meek and lowly in heart and ye call me Master and Lord and ye say well for so I am if I then your Lord and Master have washed your feet ye also ought to wash one anothers feet for I have given you an example that ye should do as I have done to you Put on therefore bowels of mercies kindness humbleness of mind meekness Col. 3.12.13 long-suffering forbearing one another and forgiving one another if any
do he had been nibling a great while at his heel no sooner he was born but he would have killed him and after he fell fiercely on him in the Wilderness but now all the Power and all the malice of hell conjoynes If we look on the Devil in respect of his evil nature he is compared to a roaring Lion not only is he a Lion but a roaring Lion his disposition to do mischief is alwayes wound up to the height and if we look on the Devil in respect of his Power there is no part of our souls or bodies that he cannot reach the Apostle discribing his Power he gives him names above the highest comparisons as Principalities Powers Rulers of the darkness of this World Spiritual wickedness above Devils are not only called Princes but Principalities not only mighty but Powers Eph. 6.12 not only Rulers of a part but of all the darkness of all this World not only wicked Spirits but spiritual wickedness not only about us but above us they hang over our heads continually you know what a disadvantage it is to have your enemy get the hill the upper ground and this they have naturally and alwayes Oh then what a combate must this be when all the Power and all the malice of all the Devils in hell should by the permission of God arm themselves against the Son of God Surely this was a bitter Ingredient in Christ's Cup. 6. The wrath of God himself this above all was the most bitter Dreg it lay in the bottom and Christ must drink it also Oh the Lord hath afflicted me in the day of his fierce anger God afflicts some in mercy and some in anger this was in his anger Lam. 1.12 and yet in his anger God is not like to all some he afflicts in his more gentle and mild others in his fierce anger this was in the very fierceness of his anger It is agreed upon by all Divines that now Christ saw himself bearing the sins of all Believers and standing before the judgment-seat of God to this end are those words John 12.31 Now is the judgment of this World and the Prince of this World shall be cast out Now is the judgment of this World q. d. Now I see God sitting in judgment upon the World and as a right Representative of all the World of Believers here I stand before his Tribunal ready to undergo all the punishments due to them for their sins why there is no other way to save their souls and to satisfie justice but that the fire of thy indignation should kindle against me Nahum 1.6 q. d. O I know it is a fearful thing to fall into the hands of the living God Oh I know God is a consuming fire who can stand before his indignation and who can abide in the fierceness of his anger his fury is poured out like fire and the rocks are thrown down by him But for this end came I into the world O my Father I will drink this Cup lo here an open Breast come prepare the Armory of thy wrath and herein shoot all the Arrows of revenge And yet O my Father let me not be oppressed subverted or swallowed up by thy wrath let not thy displeasure continue longer than my patience or obedience can indure there is in me flesh and blood in respect of my humanity and my flesh trembleth for fear of thee I am afraid of thy judgments Oh if it be possible if it be possible let this Cup pass from me SECT V. Of the Dolours and Agonies that Christ there suffered 2. CHrist's Passion in the Garden was either before or at his apprehension his Passion before is declared 1. By his Sorrow 2. By his Sweat Mat. 26.37 Mar. 14.33 Luke 22.44 John 12.27 1. For his sorrow the Evangelists diversly relate it He began to be sorrowful and very heavy saith Matthew He began to be sore amazed and to be very heavy saith Mark And being in an Agony he prayed more earnestly saith Luke Now is my Soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour saith John All avow this sorrow to be great and so it is confessed by Christ himself Mat. 26.38 Then saith he unto them my soul is exceeding sorrowful even unto death Ah Christians who can speak out this sorrow The Spirit of a man will sustain his infirmity Prov. 18.14 but a wounded Spirit who can bear Christ's soul is sorrowful or if that be too flat his soul is sorrowful exceeding sorrowful or if that language be too low his soul is exceeding sorrowful even unto death not only extensively such as must continue for the space of seventeen or eighteen hours even until death it self should finish it but also intensively such and so great as that which is used to be at the very point of death and such as were able to bring death it self had not Christ been reserved to a greater and an heavier punishment Of this sorrow is that especially spoken consider and behold if ever there were sorrow like unto my sorrow Many a sad and sorrowful soul hath no question been in the world but the like sorrow to this was never since the Creation the very terms of the Evangelists speak no less he was sorrowful and heavy saith one amazed and very heavy saith another in an Agony saith a third in a soul trouble saith a fourth Surely the bodily torments of the Cross were inferiour to this agony of his soul the pain of the body is the body of pain Oh but the very soul of sorrow and pain is the soul's sorrow and the Souls's pain It was a sorrow unspeakable and therefore I must leave it as not being able to utter it Luke 22.44 2. For his Sweat Luke only relates it And his sweat was as it were great drops of blood falling down to the ground In the words I observe a Clymax 1. His sweat was as it were blood Ethymius and Theophilact interpret those words as only a similitude or figurative Hyperbole an usual kind of speech to call a vehement sweat a bloody sweat as he that weeps bitterly is said to weep tears of blood Augustine Jerome Epiphanius Athanasius Irenaeus and others from the beginning of the Church understand it in a litteral sense and believe it was truly and properly a bloody sweat nor is the Objection considerable that it was sicut guttae sanguinis as it were drops of blood for if the Holy Ghost had only intended that sicut for a similitude or Hyperbole he would rather have expressed it as it were drops of water than as it were drops of blood We all know sweat is more like to water than to blood Besides a sicut in Scripture-phrase doth not alwayes denote a similitude but sometimes the very thing it self John 1.14 Luke 24.11 according to the verity of it thus we beheld his Glory the Glory
desirest no more good name repute or honour than Christ will afford thee or in case of death dost thou like Stephen resign up thy soul to Christ dost thou see death conquered in the resurrection of Christ dost thou look beyond death dost thou over-eye all things betwixt thee and glory O the sweet of this life of faith on the Son of God! if thou knowest what this means then mayst thou assure thy self of thy vivification 3. True vivification is a new life acting upon a new principle of hope of glory Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 4. which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you By Christs resurrection we have a lively hope for our resurrection unto glory is not Christ our head and if he be risen to glory John 18.22 shall not his members follow after him certainly there is but one life one Spirit one glory of Christ and his members The glory which thou gavest me I have given unto them said Christ The soul that is vivified hath a lively hope of glory on several grounds As 1. Because of the promises of glory set down in the word now on these promises hope fastens her anchor if Christ hath promised how should I but maintain lively hope 2. Because of the first-fruits of the Spirit there are sometimes fore tasts of the glory drops of heaven poured into a soul whence it comfortably concludes if I have the earnest and first-fruits surely in his time Jesus Christ will give the harvest 3. Because of Christs resurrection unto glory now he rose as a common Person and he went up into heaven as a common Person whence hope is lively saying why should I doubt or despair seeing I am quickened together with Christ Eph. 2.5 6. and raised up together with Christ and am made to sit together with Christ in heavenly places Try O my soul by this sign Art thou lively in the hope of glory doth thy heart leap and rejoyce within at a thought of thy inheritance in heaven in a lively fountain the waters thereof will leap and sparkle so if thy hope be lively thou wilt have living joys living speeches living delights amidst all thy afflictions thou wilt say these will not endure for ever I my self shall away ere long Glory will come at last O the sweet of this life of hope if thou feelest these stirrings it is an argument of thy vivification 4. True vivification acts all its dutyes upon a new principle of love to Christ men not enlivened by Jesus Christ may do much and go far in outward service yea they may come to sufferings and yet without love to Christ all is lost all comes to nothing 1 Cor. 13.1 Though I speak with tongues of men and Angels though I have the gift of Prophesie and understand all mysteries and all knowledg though I bestow all my goods to feed the poor Ver. 2.3 and though I give my body to be burnt and have not love it profiteth me nothing All the rest may be from the flesh and for the flesh and fleshly ends but a true Gospel-love is from Christ and tends to the Glory of Christ For Love is of God and every one that loveth is born of God and knoweth God 1 John 4.7 But how may we know that all our actings are out of love to Jesus Christ I answer 1. If we act by the rule of Christ If ye love me keep my commandements He that hath my Commandements and keepeth them 1 John 14.15 21.23 24. he it is that loveth me If any man love me he will keep my commandements He that loves Christ he will look upon every act every service every performance whether it be according to the rule of Christ and then on he goes with it 2. If we act to the honour of Christ We may pray and hear and preach and act self more then the honour of Jesus Christ whiles Christ shewed miracles and fed his followers to the full they cryed up Jesus and none like Jesus but when Christ was plain with them ye seek me not because ye saw the miracles but because ye did eat of the loaves John 6.26 Ver. 66. and were filled when he pressed sincerity upon them and preparation for sufferings from that time many of his Disciples went back and walked no more with him It s no news for men to fall off when their ends fail only they that love Christ look not at these outward things in respect of the honour of Jesus Christ and hence it is that in all their actings they will carry on the design of the Father in advancing the honour of the Son whatever it cost them O my soul apply this to thy self if thou livest the life of love if in all thy actings duties services thou art carried on with a principle of love to Jesus Christ it is a sure sign of thy vivification For the second question whether we increase and grow in our vivification we may discover it thus 1. We grow when we are led on to the exercise of new Graces this the Apostle calls adding of one Grace unto another 1 Pet. 1.5 6 7. add to your faith vertue and to vertue knowledg and to knowledg temperance and to temperance patience and to patience Godliness and to Godliness brotherly kindness and to brotherly kindness charity At first a Christian doth not exercise all Graces though habitually all Graces may be planted in him yet the exercise of them is not all at once but by degrees Thus the Church tells Christ at our Gates are all manner of pleasant fruits new and old which I have laid up for thee O my beloved Cant. 7.13 she had all manner of fruits which she had reserved for Christ new and old she had young converts and more seetled professors or she had new and old Graces as others she added Grace to Grace she was led on from the exercise of one Grace unto another new Grace As wicked men are led on from one sin to another and so grow worse and worse so godly men are led from one Grace to another Rom. 5.3 4. and so they increase knowing that tribulation worketh patience and patience experience and experience hope 2. We grow when we find new degrees of the same Grace added as when love grows more fervent when knowledg abounds and hath a larger apprehension of spiritual things when faith goes on from mans casting himself on Christ to find sweetness in Christ and so to plerophory or full assurance of faith when Godly sorrow proceeds from mourning for sin as contrary to Gods holiness to mourn for it is as contrary to him who loves us which usually follows after assurance when obedience enlargeth its bounds Rev.
for condemnation even so by the righteousness of one the free gift came on all men unto justification 7. That he might regenerate us and beget us anew by his resurrection Joh. 17.19 blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again by the resurrection of Jesus Christ from the dead And this he doth Rom. 15.18 two wayes 1. As our pattern platform Idea or exemplar like as Christ was raised from the dead even so we also should walk in newness of life 1 Pet. 1.3 and likewise reckon ye also your selves to be alive unto God through Jesus Christ our Lord. 2. As the efficient thereof for when we were dead in sin he hath quickened us together with Christ Rom. 6.13 and ye are risen with him through the faith of the operation of God who hath raised him from the dead Ver. 11. O the power of Christ's resurrection in this respect if we saw a man raised from the dead how should we admire at such a wondrous power but the raising of one dead soul is a greater work than to raise a Church-yard of dead bodies Eph. 2.5 Col. 2.12 8. That he might sanctifie us which immediatly follows after the other but yield your selves unto God as those that are alive from the dead Rom. 6.13 and your members as instruments of righteousness unto God In our regeneration we are risen with Christ and it is the Apostles argument Col 3.1 2. if ye then be risen with Christ seek those things which are above set your affections on things above and not on things on the earth We usually reckon two parts of Sanctification viz. Mortification and Vivification now as the Death of Christ hath the special influence upon our Mortification so the Resurrection of Christ hath the special influence on our Vivification Eph. 2.5 6. he hath quickened us together with Christ and hath raised us up together with Christ O my Soul Look to this main design of Christ in his rising again and if thou hast any faith O set thy Faith on work to draw this down into thy Soul But here is a question how should I manage my Faith or how should I act my Faith to draw down the vertue of Christ's resurrection for my Vivification I answer 1. Go to the Well-head look into the resurrection of Jesus Christ This one act contains in it these particulars As 1. That I must go out of my self to something else this is that check that lyes upon that work of Grace to keep out pride that Faith sees the whole good of the soul in a Principle extraneous even the springs of Jesus Christ Alas if this Vivification were in me or in my power what swellings and excrescencies of pride should I quickly nourish God therefore hath placed it in another that I may be kept low and that I may go out of my self to seek it where it is 2. That I must attribute wholly Gal. 2.20 freely joyfully all that I am to Jesus Christ and to the effectual working of his Grace 1 Cor. 15.10 I live yet not I but Christ liveth in me And by the Grace of God I am what I am and I laboured more abundantly than they all yet not I but the grace of God which was with me The life of grace springs only from the life and resurrection of Jesus Christ and therefore as I must deny my self so I must attribute all to him from whom it comes 3. I must lye at his feet with an humble expectation of and dependency upon him and him alone for the supplies of grace this was the Apostles practice O that I may be found in him O that I may know him and the power of his resurrection O that by any meanes I might obtain unto the resurrection of the dead he lay at Christs feet with an humble expectation to feel the Power of Christ's resurrection in raising him first from the death of sin to the life of grace after from death of nature to the life of glory 2. Lay to these springs thy mouth of Faith it is not enough to have all the treasuries of grace all the actings of Christ for thee layd before thee but thou must act thy faith upon that object O then go to Christ's resurrection and believe make a particular application of those glorious effects of Christ's resurrection upon thy soul Say Lord thou dyedst that I might dye to sin and thou wast raised from the death that I might be raised to newness of life Come Lord and quicken my dying sparks give me to lay hold on Christ's resurrection give me to adhere to it and to rest upon it and to close with it I see without faith I am nere a whit the better for Christs resurrection and thy commands are upon me open thy mouth wide and I will fill it why Lord I believe help thou my unbeliefe This faith is necessary to our vivification as well as Christ Psal 81.10 Christ is the fountain of life but faith is the meanes of life Mark 9.24 the power and original of life is intirely reserved to Jesus Christ but faith is the radical band on our part whereby we are tyed unto Christ and live in Christ and thus saith Christ himself I am the resurrection and the life Is that all no he that believeth in me though he were dead yet he shall live And I am the bread of life Is that all Joh. 11.25 no he that cometh to me shall never hunger and he that believeth on me shall never thirst John 6.35 Isa 66.11 3. Suck and be satisfied milk out and be delighted Christ's resurrection is a brest of consolation there is in it abundance of life and glory and therefore we should not believe a little but much the word suck is as much as to exact on Christ draw hard from Christ the more we exercise faith the more we have of Jesus Christ and of Vivification there is a depth in Christs resurrection that can never be fadomed when the soul hath as much as its narrow hand can grasp whole Christ is too big to be inclosed in mortal arms onely the longer our arm of faith is the more we shall grasp of him and therfore suck and pull and draw harde And to this purpose 1. Pray for an increase of faith complain to Christ of the shortness of thy arm tell him thou canst not believe as thou wouldst thou canst not get in so much of Christ into thy soul as thou desirest thy Vivification is very poor and small Oh when Christ hears a soul complain of drawfishness in faith and grace then is he ready to let out of his fulness even grace for grace 2. Act thy faith vigorously on Christ's resurrection for a further degree of quickning activity and lively abillity of grace Christ is an ever-flowing fountain and he would have
confusions distractions despondences staggering and sinking terrors Mat. 11.28 it will find it something yea it will look on it as a glorious work to discover but the morning Star through so much darkness any thing of life in such a valley and shadow of death 3. The understanding hath yet some brighter believing beams it confidently closeth with this truth that it is the will of the Lord that he should come and live and believe and lay hold on Christ it apprehends the particular designs of mercy to him and doth really principle the soul with this that God doth particularly call invite and bid him come to Christ the Fountain of life for life Now the understanding takes in general Gospel-calls in particular to himself It is my poor languishing soul which the Lord speaks to when he sayes come to me all yea that are weary and I will give you rest Ephes 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light Surely this is a great work when set home by the Lord that the soul acts in its addresses to Christ in the strength of a particular call from God 2. And now the answer to this call is wrought up in the renewed will as thus 1. The will summons all its confidences and calls them off from every other bottom to bestow them wholly upon Christ and this consists in our voluntary renouncing of all other helps excepting Jesus Christ alone now the soul sayes to Idols Get ye hence Hos 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our Gods Ashur shall not save us Not only cannot but shall not save us now as the soul is dissatisfied in Judgment as to the resting on any thing but Christ alone so the heart and will is disaffected to all other helps but Christ alone now it renounceth its own righteousness and worthyness not only because of their inability to save but mainly because their glory is swallowed up in that unmatchable excellency which appears in the way of life and salvation by Jesus Christ It calls home dependance from every other object 2. Hereupon there is a willing and chearfull receiving of Christ and resignation of our selves to his actual dispose to quicken us and save us in his own way A great part of the answer of Faith to the call of Christ lyes in this for as Faith sees life and salvation in the hands of Christ so it considers it to be given forth in the methods of Christ and so believing lyes not only in assent but consent of heart John 1 1â— that Christ shall save us in his own way this is called A receiving of Christ As many as received him to them he gave power to become the Sons of God Many a soul would be saved by Christ that sticks and boggles at his methods they will not pass to happiness by holiness nor set him up as a King and Lord whom they could consent to set up as a Saviour Oh but now Christ that stood at the door and knocked Rev. 3.10 is received in consent hath made up the match and the door is opened that never shall be shut again 3. Upon this follows the souls resting and relying the souls confidence and dependance upon Jesus Christ for life and for salvation this closeth up the whole business of believing unto righteousness those various expressions used in Scripture of committing our way and selves to God of casting our care upon God of rolling our selves on him of trusting in him of hoping in his mercy c. wrapt up faith in this affiance dependance not without some mixture of confidence and resolved resting upon Jesus Christ a clear beholding of God in Christ and of Christ in the promises doth present such variety and fulness of Arguments to bear up hope and affiance that the heart is resolved and so resolved that we commit our selves and give our souls in charge to Christ I know whom I have believed 1 Pet. 4.19 2 Tim. 1.12 and I am perswaded he is able to keep that which I have committed unto him against that day 4. The upshot of all is this that the same close which the soul makes in believing with Jesus Christ as to justification and righteousness is not fruitless to this effect of conveying life and vertue from Jesus Christ as to grace and holiness for that union which then and thereby comes to be enjoyned with Christ is such an union as is fruitful in begetting a quickening power and principle in the heart and this is that which we ordinarily intend by saying saving faith to be operative James 2.16 that faith which brings forth nothing of holiness what is it but a dead faith As the body without the Spirit is dead so faith without works is dead also Justification and sanctification are twins of a birth and hence it is that vivification which is one part of sanctification is wrought in the soul after the self-same manner As first the understanding is illighttened 2. The will is changed 3. All the Affections are renewed 4. The internals being quickened there ensueth the renewing of the body with the outward actions life and conversation And now is fulfilled that saying of Christ in a spiritual sense John 5.25 The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Now is the soul vivified now it begins to live the life of God now it feels the power of Christ's resurrection and is made conformable to it And immediately upon this joy is made in heaven by the Angels Luke 15.24 God himself applauding it For this my Son was dead and is alive he was lost and is found Thus is the state of vivification wrought I know it is not in all men after one manner for every circumstance the methods of God are exceeding various and we cannot limit the holy one of Israel I have sometimes concerning this desired the communication of other thoughts whom I looked upon as such who had more than ordinary communication with Christ's Spirit and from one of such I received this answer I must profess to you I have in all my speculations in divinity found dissatisfaction in the writings of men in nothing more than is the work of clear and distinct conceptions concerning regeneration which yet is of such a Cardinal importance is that the great doors of heaven move upon the hinges of it the Lord enlighten us more for we see but in part and prophesie but in part For the third question what are the means of this conformity or vivification which we must use on our parts I shall answer herein both to the state and growth of our vivification As 1. Wait and Attend upon God in the ministry of the word this is a means whereby Christ ordinarily effecteth
hear of such a Christ and are we not all in a burning love in a seraphical love or at least in a conjugal love O my heart how is it thou art not love sick how is it thou dost not charge the daughters of Jerusalem as the spouse did Cant. 5.8 I charge you O daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love 2. For his bounty no sooner was he ascended and set down at God's right hand but he gives gifts unto men and he sends down the holy Ghost This was the Gift of gifts I shall only weigh two Circumstances in this Gift either whereof both dignifies and casts a sparkle of bounty from the Giver into the heart of the Receiver to move him to love As One Circumstance is the greatness of the Giver certainly the preheminence or dignity of any principle ennobleth and enhanceth the effect a gift coming from a great Person carries ever a scent with it of a certain greatness and relisheth either of excellency or superiority or nobility or all It is storied of Charles the fifth that in his wars being ever prest with want of money and so unable to remunerate the services of divers Dutch Captains and Nobles whom he had entertained he used after any great exploit performed by them to call together his Nobles and Camp into such a field and there in the presence of them all to take a Gold chain from about his own neck and to put it about the neck of such a Captain or such a Collonel and so to embrace him and to give him thanks for his gallant service why this they esteemed a greater favour being Circumstanced by such a Person in such a way than if in very deed he had given them a sufficient pay or remuneration O they valued that Chain more than many bushels of the like Gold the very Person of the Emperour hanged at the Chain such a precious Jewel as in warlike conceits a million of Gold could not countervail O my soul if an Emperour thus gained the affections of men how shouldst thou but love Christ the great Emperour of Heaven and Earth Numb 11 17. it was he that gave thee his Spirit it was he that took off the Spirit which is upon him so is the expression of God to Moses and put it upon thee and doth not the Person of Christ the Dignity of Christ inhance the value of the gift as all gifts are signs of love so the love of a great Personage and the gifts issuing from such a love ought more to be accounted than any gifts of any meaner person whatsoever 2. Another Circumstance is the greatness of the Gift this argueth greatness of good will and consequently deserveth a correspondence of a semblable affection Now what greater gift had Christ in store than to give his own spirit the spirit proceedeth from him and is the same essence with himself the spirit is the third Person of the true and only God-head proceeding from the Father and the Son and coeternal coequal and consubstantial with the Father and the Son this appears by those divine Attributes and Properties which are attributed and communicated to the holy spirit As 1. Eternity God never was without his spirit Gen. 1.1 2. In the beginning God created heaven and earth and the Spirit of God moved upon the face of the waters 2. Omnipotency because he together with the Father and the Son createth and preserveth all things By his Spirit he hath garnished the heavens Job 26.13 33.4 1 Cor. 12.11 1 Cor. 2.10 the Spirit of God hath made me and all these things worketh that one and the self-same Spirit dividing to every man severally as he will 3. Omnisciency or the knowledge of all things For the Spirit searcheth all things yea the deep things of God 4. Immutability or unchangeableness Men and brethren Acts 1.16 Rom. 5.5 this Scripture must needs have been fulfilled which the holy Ghost spake 5. Infinite mercy or love God is love and the love of God is shed abroad in our hearts by the holy Ghost which is given unto us 6. Holy indignation even against hiâ—â—en sins They rebelled and vexed his holy Spirit Isa 63.10 Acts 5.3 4 9. Eph. 4.30 why hath Satan filled thy heart to lye to the holy Ghost thou hast not lyed unto men but unto God a plain Text for the Divinity of the holy Ghost How is it that ye have agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption I might add Miracles Mat. 12.28 28.19 1 Tim. 4.1 2 Cor. 3.38 and the institution of Sacraments and Prophesies and Gifts and Graces as the effects of his Divinity I cast out devils saith Christ by the Spirit of God and baptize in the Name of the Father and of the Son and of the holy Ghost And the Spirit speaketh expresly that in the latter times some shall depart from the faith And we are changed into the same image from glory to glory even as by the Spirit of the Lord. See now how the holy spirit is God coeternal coequal and consubstantial with God the Father and God the Son is not this a great gift yea as great a gift as possibly can be given what can he more than to give himself and to give his spirit O the bonds of love that are upon man towards Christ in this respect Come my soul and take a view of the Glory and Bounty of Jesus Christ if thy heart be not all brass and iron and stone if there be any fleshiness softness or pliableness in it why then how shouldst thou chuse but love if either beauty or bounty if either Majesty or magnificence can draw thy affection Christ will have it for in him is all O let him be thy all surely if thou hast any thing besides himself he is the Donor of all he is the beauty of all the sum of all the perfection of all yea he is the Author Preserver and Finisher of all 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 these particulars there is not a particular under consideration but 't is the object of a Christians joy As 1. How should it heighten my joys and enlarge my comforts when I do but consider that Christ is ascended into glory by this it is clear and evident that Christ is accepted of the Father for me or otherwise he should never have been received into Heaven if any frown had been in the face of God surely Christ coming so near God he should have had it if any exception had been against his satisfaction any flaw in our pardons surely Christ should have heard of it yea without question he must have been turned out of Heaven until he had made a full payment of our debts
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
destruction O Christ thou that art the judge of Nations and the revenger of blood reward thou this man as he hath rewarded us he led us in the ways of wickedness and if it must be so let him be our ring-leader to Hell and upon his soul once buryed in Hell let this be the Epitaph the price of blood the price of blood if thou didst hear the blood of Abel being but one man forget not the blood of many now thou art judging the earth Why thus do the damned cry about thine ears and as for us say the Saints who were once thy people but now thy Judges we consent to their cry and to our Saviours doom go ye cursed into everlasting fire Men Brethren and Fathers I begin thus with the Ministers doom that you may see I would deal impartially and verily I believe it if our case come to this we of the Ministry shall be in a thousand times worse condition than any of you for besides the horrour due to the guilt of our own souls all the blood of those souls who have perished under our Ministry through our default will be laid to our charge little do you know or consider the burthen that lies upon us a burthen able to make the shoulders of the most mighty Angel in heaven to shrink under it Chrysostome was a glorious Saint Heb. 13.17 Hujus comminationis terror animum mihi concutit Chrys d yet casting his eye upon one only Text in the Bible Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account He professeth that the terror of this Text made his heart tremble Surely it is enough to make our hearts tremble if we seriously weigh our terrible doom in case that we should miscarry But now on the other side if the Minister be the Elect and sentenc'd to salvation and many of his people prove no better than Reprobates then shall the Minister say O miserable souls now you feel the truth of those comminations and curses which we opened and unfolded and discovered to you out of God's Word We dealt plainly with you 1 Cor. 6.9 10 11. that the unrighteous should not inherit the Kingdom of God we advised you again and again be not deceived neither Fornicators nor Idolators nor Adulterers nor effeminate nor abusers of themselves with mankind nor Theeves nor Covetuous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God and such were you and notwithstanding all our threats warnings intreatings beseechings thus ye lived and thus ye dyed and there is the issue Christ now hath doomed you to hell and here am I set on a throne to judge your souls for the Saints shall judge the World as well as Christ himself Oh what shall I do Oh my bowels my bowels here 's a case beyond all the former each of them according to their relations judge another but here 's a multitude not one or two or ten or an hundred but many hundreds or thousands according to the number of such and such Congregations where I have preached In Christ's reasonings with the wicked we have heard of his sayings and their answers and of his replications to their answers much said on both sides to and again I may suppose the like here O what shall I do says the Minister what doom shall I pass on this Assembly of Reprobates can I absolve them whom the righteous God hath condemned can I say come along with me to heaven now Christ hath said go ye cursed into hell and oh now shall I turn my speech from my wonted wooing beseeching intreating exhorting to a direct dooming damning condemning these souls to the pit of hell sometimes indeed I opened to these souls the armoury of God's wrath I thundred and lightned in their Congregations but my design was to fright them out of hell-fire and knowing the terrours of the Lord to have perswaded them towards heaven and heavenly things but now if I speak condemnation no sooner shall I speak but their souls will sink down to hell O miserable souls what shall I say or what can you say for your selves Then shall they answer Oh Sir do not you aggravate the torment by your condemnation the weight of Christ's doom is already unsupportable but will you adde more weight Why remember we are some of us it may be of your flesh and blood many a time you told us that you unfeignedly loved us and that we were dearer to you then all worldly enjoyments many a time you told us that you were willing to spend your self for us as the candle that burns it self to give others light you were pleased to bestow your prayers tears sighs groans for our souls your very Books and Writings were high expressions and abiding monuments of your dear love to us you weighed not your strength and spirits in comparison of our souls and shall this fair comical scean end in a dismal doleful bloody Tragedy would you do or suffer any thing to save us and will you now condemn us Oh forbear Ah no saith the Minister I cannot forbear all is true that you say I loved you dearly and I was willing to spend or to be spent for you but this aggravates the more ah my travail pains books writings words fears sighs groans are in one volume together and this volume has been opened this day and now is the question put what have you profited by all my words prayers tears sighs and groans is not all lost and are not your souls lost and now do you tell me of love what did I ever love you more then Christ loved you were the drops of my tears to be compared with the showers of his blood were my pains for you equal with the pains of his Cross and hath he not condemned you to hell and shall not I be like-minded to Jesus Christ Surely the Lord's will must be my will he hath already judged you and he will make me to judge you so far am I from pitying you that if he that formed you will shew you no mercy if he that saves me and all the Elect people of God will not save you can I pity you or save you or discent from Jesus in his sentence upon you speak no more of flesh and blood of labours of love Christ's Sentence must stand and as I am a member of Christ and a Minister of Christ I cannot but approve of it and so judge you to hell Why then say Reprobates we will curse thee and blaspheme Jesus Christ in hell for ever cursed be the time that ever we heard of Jesus Christ or that ever we knew thee or thy Ministry do not thy Sermons send us deeper into hell had it not been easier for us at this day of judgment if we had lived in Tyre and Sydon where the Gospel never was Preached didst not thou harden our hearts in such and such
is one way of beholding Christ it is an immediate sight 2. It comprehends the fruition and enjoyment of Christ in his glory Surely the Saints shall not be meer idle spectators of the glory of Christ but they shall enjoy him and be taken into fellowship with him it was said of Moses that he did see the Land of Canaan but he was not admitted into it it is otherwise with the Saints they shall see heaven and they shall enter into heaven come thou faithful servant and enter into thy Master's joy not only behold it but enter into it they must behold Christ and take possession of Christ and enjoy them as their own And thus the word to see or behold is often used in Scripture except a man be born again he cannot see the Kingdom of God i.e. he cannot enjoy it John 3.3 John 17.24 and Father I will that those whom thou hast given me be with me where I am that they may behold my glory i.e. that they may enjoy my glory for Christ is not only glorious in himself but he is the spring of glory unto others now in this respect more especially is Christ our all in all he is all in himself and if we enjoy him he is all in all unto us To see a little into the state and condition of the Saints in glory in this enjoyment of Christ 1. They possess Christ as their own they go to Christ and they lay hold on him saying thou art mine It was indeed the language of the spouse whilst yet on earth I am my beloved's and my beloved is mine there 's a right and a propriety made over to her in her betrothing unto Christ but after the solemnity of the marriage is over the possession is then more full when once the spouse comes to behold Christ in his Kindgom she may then go boldly to her beloved and say all I see is my own I had thee in hope but now hope is vanished and actual enjoyment comes in place lo now I have thee in my eye and in my heart and in my hands and in my arms and as nothing shall separate us now for all our enemies are trod underfoot so never will I part with thee so far as to be out of my eye I will still behold thee and in beholding I will still possess thee for thou art mine own 2. They have the use of what they possess and this is an infinite good to the Saints they shall not only possess Christ but they shall have what use they will of Christ and of all in Christ they shall as they please make use of his humanity and of his Deity of his glorious Essence and of his glorious attributes O wonder that a Saint should come to Christ and say O my Lord thou art mine and my pleasure is to make use of thy wisdome power and mercy and that Christ should reply and say welcome sweet soul use me and all my glory as thou pleasest why thus it is even as a friend will say to his friend make use of all I have as your own so will Christ come to his Saints and bid them make use of all his riches glory excellency even as they will even to the utmost that they are capable of 3. They have the sweet and comfort of all they use and this makes up a compleat enjoyment In things below we may have the possession of them and the use thereof but if we have not the sweet and comfort of that we use we cannot be said truly or fully to enjoy those things what is the possession and use of meat and drink if we taste not the sweet of them Hence God is said to give us all things richly to enjoy no creature can give us richly to enjoy another one may give us such and such things wherein there may be comfort but he cannot give us comfort in such things it is only God that can give us that it is so with the Saints in glory God gives them all things yea Christ gives himself to them as all in all to enjoy him richly fully sweetly to the very uttermost This another way of beholding Christ it is a fruition or enjoyment of Christ wherein and whereby he is our all in all 4. It comprehends all the effects and consequents of such a beholding of his glory which are infinite delight and complacency in the will and all praise and thanksgiving in the mouthes of his Saints For the first It is disputed whether Eternal happiness be more in the acts of the understanding or if the Will and some conclude that it is principally in the will because that is an active appetite arid predominant in a man indeed the whole of a man oh the joy delight and complacency that will arise in the will upon the seeing and beholding of Jesus Christ they shall delight infinitely in the Essential glory of Christ and in the declared glory of Christ they shall delight in all that glory that is reflected upon Christ by all his creatures in heaven they shall delight in his presence and in his love Christ is all delights and how then should they but delight in Christ for the second as they delight in their wills so will their mouthes be filled with praises we read of Saints and Angels continually praising God in heaven there shall be none of our duties of mourning fasting praising humbling the acts of patience and justifying faith shall cease in heaven but the duty of praising and glorifying God will contiuue to all Eternity Methinks I see the Saints following the Lamb methinks I hear the familiar converses betwixt Christ and them as Christ opens himself to them so they to him first he begins Oh my dearest Saints you are they for whom before all time I decreed this heaven and now you see the execution of my decrees whiles the world stood I was still carrying on the work of your salvation either in doing or suffering or in successive works applying my doings and sufferings my active and passive obedience to your persons and now the World is at an end you see the end of my work and the end of your faith which is the Eternal Salvation of your souls Oh how I have my wish and you have your happiness here you and I will live together that I may for ever behold you and that you may for ever behold me and my glory which no sooner said but methinks I hear all those innumerable Saints in heaven to answer worthy is the Lamb that was slain Rev. 5.12 to receive power and riches and wisdome and strength and honour and glory and blessing and therefore unto him that loved us and washed us from our sins in his own blood and hath made us Kings unto God and his Father to him be glory and dominion for ever and ever Rev. 1.6 Amen Yea methinks I hear every creature in heaven say blessing honour glory and power be unto him
respect 4. LET us hope in Jesus as carrying on the great work of our salvation for us in his second coming Hope is of good things to come hope is an act of the will extending it self towards that which it loves as future onely the future good as it is the object of hope is difficult to obtain and therein it differs from desire for desire looks at future good without any apprehension of difficulty but hope respects the future good as it is gotten with difficulty Lazy hopes that will not be in use of means though difficult are not true hopes we see many desirable things set before us of which we may say Oh that we had our part and portion of them but shall we go on and search and find out the truth whether we have any part or portion in them or whether we have any hopes of any such thing oh this is worthy our pains come then let us yet make a further progress let us not only desire that it may be thus and so but let us say on some sure and certain grounds we hope it is thus and so we hope Christ will come again John 14.3 and receive us to himself that where he is there we may be also Heb. 9.12 Indeed there is the Christians stay and comfort such an hope is a sure Anchor that will hold the ship in a storm onely because our souls lie upon it we had need to look to it that our hopes be true the worst can say They hope to be saved as well as the best but I fear the hopes of many will be lamentably frustrated Our Saviour brings in many pleading with confidence at the last day for life who shall be rejected with miserable disappointment Many shall say to me at that day Lord Lord c. and I will confess unto them I never knew them depart from me Now to clear this point that our hopes are of the right stamp and not counterfeit hopes I shall lay down some signs whereby we may know that Christ's coming is for us and for our good and for the grace that is to be given us at the revelation of Jesus Christ 1 Pet. 1.3 4. 1. If we are born again then will his glorious coming be to glorifie us Blessed be the God and Father of Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope to an inheritance incorruptible Whoever hath the true hope of Heaven John 3.3 he is one that is begotten again so our Saviour Except a man be born again he cannot see the Kingdom of God Many things may be done as Herod heard John the Baptist and did many things but except a man be born again those many things are in God's account as nothing When Peter had told Christ that he and his fellow-disciples had forsaken all Math. 19.28 and followed him Then Jesus said verily I say unto you that ye which have followed me in the regeneration when the Son of man shall sit in the Throne of his glory ye shall also sit upon twelve Thrones Judging the twelve Tribes of Israel q. d. Peter you have forsaken all and followed me but know that bare forsaking is not enough but you who have felt the Work of God regenerating your souls upon which ye have followed me ye shall sit upon twelve Thrones In those who are alive at the last day there will be a change and this change will be to them instead of death 1 Cor. 15.51 Behold I shew you a mystery we shall not all sleep but we shall all be changed Certainly in those who at the last day shall sit on Thrones with Christ there must be a change likewise in this life i.e. a new spirit and a new life must be put into them Oh what a change is this suppose a rational soul were put into a beast what a change would be in that Creature suppose an angelical nature were put upon us what a change would there be in us oh but what a change is this when a man is born again of water and of the spirit I must tell you that the highest degree of glory in Heaven is not so different from the lowest degree of grace here as the lowest degree of grace here is different from the highest excellency of nature here because the difference betwixt the highest degree of the glory of Heaven and the lowest degree of grace is only gradual but the difference that is betwixt the lowest degree of grace and the highest excellency of nature is a specifical difference Oh there 's a mighty work of God in preparing souls for glory by grace and this change must they have that must sit on Thrones Come then you that hope for glory try your selves by this is there a change in your hearts words and lives is there a mighty work of grace upon your spirits are you experienc'd in the great mystery of regeneration why here 's your evidence that your hopes are sound and that you shall sit upon Thrones to judge the world Heb. 9.28 2. If we long for his coming then will he come to satisfie our longings Blessed are they that hunger and thirst for they shall be satisfied how satisfied but in being saved Christ was offered to bear the sins of many and unto them that look for him shall he appear the second time without sin to salvation unto them that look for him or long for him shall he appear the second time unto salvation it is very observable how this looking for Christ is in Scripture a frequent description of a true believer in Christ Who are true sincere and sound Christians but such as live in a perpetual desire and hope of Christs blessed coming 2 Pet. 3.12 they are ever looking for and hasting unto the coming of the day of God Here are two signs in one verse looking for and hasting unto true believers are not only in a posture looking for the coming of Jesus Christ but also as it were going forth to meet Jesus Christ with burning Lamps Luther could say Mat. 6.10 That he was no true Christian neither could he truly recite the Lord's prayer that with all his heart desired not this day of the coming of Christ. It is true that whether we will or no that day will come but in the Lord's prayer Christ hath taught us to pray that God would accelerate and hasten the day of his glorious coming thy Kingdom come i.e. the Kingdom of glory at the Judgment as well as the Kingdom of grace in the Church It is true that the day of the Lord is a terrible day the Heavens and Earth and Sea and Air shall be all on a bone-fire and burn to nothing nevertheless we according to his promise look for new Heavens and a new Earth we that have laid hold upon God and laid hold on him by the right handle according to his promises we look for
In his mercy or free grace 1. His justice will be glorified especially in punishing the wicked here on Earth litle justice is done on most offenders though some publick crimes are sometimes punished yet the actions of closets and chambers the designs and thoughts of men the businesses of retirements and of the night escape the hand of justice and therefore God hath so ordained it that there shall be a day of doom wherein all that are let alone by men shall be questioned by God Shall not the judge of all the world do right Gen. 18.25 then all thoughts shall be examined and secret actions viewed on each side and the infinite number of those sins which escaped here shall be blazoned there all shall have justice and the justice of the judge shall be so exact that he will account with men by minutes and that justice may reign entirely God shall open his treasure I mean the wicked man's treasure and tell the sums and weigh the grains and scruples Deut. 32.34 Is not this laid up in store with me and sealed up among my treasures I will restore it in the day of vengeance saith the Lord. Oh how will God glorifie his justice at that day surely his justice shall shine and be eminently glorious in every passage 2. His mercy or free grace will be glorified in rewarding the Saints And this is the main the supreme end of his coming to judgment 2 Thes 1.10 He shall come saith the Apostle to be glorified in his Saints not but that the Angels shall glorifie the riches of his grace as well as Saints but because the Angels never sinned they have now kept their Robes of innocency their cloth of Gold above five thousand years without one spark of dirt or change of colour therefore the glory of his grace is more especially fastened on Saints that sometimes were sinners Oh what stories will be told at this day of graces acts I was a blasphemer 1 Tim. 1.13 and a persecutor and an injurious person said Paul but I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I was be-mercied as if he had been dipt in a River in a Sea of mercy it may be he will make the same acknowledgment at the day of judgment I was a sinner but the grace of the Lord Jesus to me was abundant superabundant I obtained as much grace as would have saved a world Certainly free grace shall then be discovered in some purpose Rom. 5.20 then it shall be known That where sin abounded grace far more it over-abounded or more than over-bounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a word borrowed from Fountains and Rivers which have over-flowed with Waters ever since the Creation then all the Saints shall exalt and magnifie and with loud voyces praise the glory of his grace they shall look on their debts written in graces book and then shall they sing and say O the mystery of grace O the gold-mines and the depts of Christs free love why this was the great design of our salvation at the first when God was willing to communicate himself out of his aloneness everlasting he laid this plot that all he would do should be to the praise of the glory of his grace Eph. 1.6 and now at his second coming having done all he will do the Saints for whom he hath done all admire esteem honour and sound forth the praises of his grace Is not this their everlasting song which they begin at this day Glory to the Lamb and glory to his grace that sitteth on the Throne for ever more not but that they glorifie him in his wisdom power holiness and his other attributes ay but especially in this it is his Grace in which he most delighteth even as vertuous Kings affect above all their other Vertues to be had in honour for their Clemency and Bounty so Jesus Christ the King of Kings affects above all the glory of his grace And to this purpose Heaven it self is an house full of broken men who have borrowed millions from Christ but can never repay more than to read and sing the praises of Free-grace Glory to the Lamb and glory to the riches of his grace for evermore Thus for directions one word of Application or a few motives to work Faith in you in this respect 1. Christ in his word invites you to believe these are his Letters from Heaven Come all to the marriage-supper of the Lamb Ho every one that thirsts come in Heaven-gate is open to all that knock but fools foolish Virgins foolish souls which have no Faith nor will have any to render them fit for Heaven This meets with some that scruple what will Christ come again to receive me to himself shall I enter with him into glory alas no unclean thing shall enter into that holy City and shall such a sinner as I am be admitted Oh believe believe thy part in this coming of Christ to receive thee to himself and no sin that thou feelest a burthen shall keep thee out of Heaven There is Rahab the Harlot and Manasseh the Murtherer and Mary that had so many Devils a man that hath many Devils may come where there is not one Luke 14.22 Lame and Blind and Halt may enter into Heaven and yet still there is room there is a great variety of guests above and yet one Table large enough for all no crouding and yet thousands and thousands of thousands sitting together Ah poor soul why dost thou make ecceptions where God makes none why shouldst thou exclude thy self out of these golden gates when God doth not believe onely believe in the Lord Jesus and the promise is sure and without all controversie thou shalt be saved 2. Christ by his Ministry intreats you to believe come say they we beseech you believe in your judge it may be you startle at this what to believe in him who is a coming to be your judge but if your judge be Jesus if the same person who dyed for you shall come to judge you why should you fear indeed if your judge were your enemy you might fear but if he who is your Lord and who loves your souls shall judge you there is no such cause will a man fear to be judged by his dearest friends a brother by a brother a child by a father or a wife by her husband consider is not he your Judge who came down from Heaven and who being on earth was judged condemned and executed in your stead and yet are ye fearful O ye of little faith Oh what an unreasonable sin is unbelief nay say the scrupulous if I were assured of this if I knew that my judge were my friend I should not fear but is he not my enemy have not I provoked him to enmity against my soul do I not stand it out in arms against my judge am not I daily sinning against him who justly may condemn me for my sin give this
will declare my iniquity saith David I will be sorry for my sin His confessions were dolorous confessions he felt sin and it wrought upon him as an heavy burthen They were two heavy for me Ver. 4. There 's nothing in the World can make an heart more heavy than when it feels the weight and heaviness of sin 2. Our confession must be a full confession we must pour it out Thus David stiles one of his Psalms A prayer of the afflicted when he is overwhelmed Psalm 102. Preface and poureth out his complaint before the Lord. We must pour out our complaints as a man poureth water out of a Vessel Arise cry out in the night in the beginning of the watches pour out thine heart like water before the face of the Lord. Water runs all out of a Vessel Lam. 2.19 when you turn the mouth downward never a spoon-ful will then stay behind so should we pour out our hearts before God and if it were possible leave not a sin unconfessed at least for the kinds if not for the particular sins 3. Our confession must be with full aggravation we should aggravate our sins by all the circumstances that may shew them odious Thus Peter when he had denyed Christ it is said that he thought thereon and he wept He thought thereon Matth. 14 72. or he cast in his thoughts one thing upon another q. d. Jesus Christ was my Master and yet I denyed him he told me of this before-hand that I might take heed of it and yet I denyed him I professed to him that I would never do it I would never forsake him and yet I denyed him yea this very night and no longer since I said it again and again that I would not deny him and yet I denyed him yea I fail'd Although others deny thee yet will not I and yet worse than all others I denyed him with a witness for I affirmed desperately that I knew not the man nay I sware desperately that I knew not the man nay more than so I sware and I cursed too If I knew the man let Gods curse fall upon me and all this I did within a few strides of my Lord at that very time when I should have stood for my Lord in that all the World forsook him why these were the circumstances of Peters sin and meditating on them He went out and wept bitterly And thus we should aggravate our sins in our confessions O my sins were out of measure sinful O they were sins against knowledg and light against many mercies received against many judgments threatned against many checks of conscience against many vows and promises thus oft and in this place and at that time and in that manner I committed these and these sins but of all the aggravations let us be sure to remember how we sinned against the goodness and patience and love and mercy of God surely these circumstances will make our sins out of measure sinful The Angel that reproved the Children of Israel at Bochim after the repetition of his mercies towards them Judges 2.2 and of their sins against him he questions them in these words Oh why have ye done this q. d. The Lord hath done thus and thus mercifully unto you oh why have ye done thus unthankfully towards him why was his mercy abused his goodness slighted his patience despised do ye thus requite the Lord O foolish people and unwise in like manner should we confess and aggravate our sins O my God thou art my Father was I ever in want and thou didst not relieve me was I ever in weakness and thou didst not strengthen me was I ever in straits and thou didst not deliver me was I ever in sickness and thou didst not cure me was I ever in misery and thou didst not succor me hast thou not been a gracious God to me all my bones can say who is like unto thee Lord who is like unto thee and shall I thus and thus reward the Lord for all his mercies towards me hear O Heavens and hearken O Earth Sun stand thou still and thou Moon be thou amazed at this hear Angels and hear Devils hear Heaven and hear Hell and be you avenged on such a sin as this is O the sinfulness of my sin in regard of these many circumstances 3. We must condemn our selves or pass sentence against our own souls Lord the worst place in Hell is too good for me Lord here is my soul thou mayst if thou pleasest send Satan for it and give me a portion among the damned This self-judging or self-condemning is exemplified to this life in Ezra for Ezra 9.5 1. He fell on his knees he did not bow down his knees but like a man astonished he fell on his knees he had before rent his garment and mantle and pluckt off the hair of his head and off his beard and sate down astonished and now at the evening sacrifice he falls on his knees and on the ground in great amazement Ver. 5. 2. He spread out his hands unto the Lord q. d. here is my breast and here is my heart-blood I spread my arms and lay all open that thou mayst set the naked point of thy sword of justice at my very heart Ver. 10. 3. He is dum and speechless as it were before the Lord And now our God what shall we say after all this for we have forsaken thy commandments q. d. shall I excuse the matter alas it is inexcusable what shall we say after all this shall we call for thy patience we have had it but how did we abuse it should we call for mercy indeed we had it but our stubborn hearts would never come down O our God what shall we say I know not what to say for we have sinned against thee 4. He layes down his soul and all the Peoples souls at God's feet q. d. here we are Ver. 15. thou mayest damn us if thou wilt Behold we are all here before thee in our trespasses for we cannot stand before thee because of this Behold here we are rebels we are here are our heads and throats before the naked point of thy vengeance if now thou shouldst take us from our knees and throw us into Hell if we must go from our prayers to damnation we cannot but say that thou art just and righteous Oh its mercy its mercy indeed that we have been spared its just and righteous with God that we should be damned In this more especially lyes self-condemnation it makes a man to trample upon his own self it makes a man freely to accept of damnation Levit. 26.41 42. They shall accept of the punishment of their iniquity and then will I remember my covenant with Jacob they save God as it were a labour judging themselves that they may not be judged 4. We must plead pardon and cry mightily to God in Christ for the remission of all our sins This is the
way of judging our selves we see nothing but Hell and damnation in our selves but then we fling down our selves at God's gate of mercy we despair not in God though in our selves God in Christ is gracious and merciful forgiving iniquity transgression and sin and hence we make bold to intreat the Lord for Christ's sake to be merciful to us surely herein lies the difference betwixt nature and grace the natural man may see his sins and confess his sins and judge himself for his sins thus Saul did and thus Judas did but then they despaired in God and were damned indeed now the gracious man hath a conscience within that represents to him his damned estate but withal it represents to him the free grace of God in Jesus Christ and so he onely despairs in himself and not in his God now thus far good come Christians do we despair in our selves do we fling off all our own hopes and our own dependencies hangings holdings on duties purposes graces performances and do we go to God in Christ and tell him We hang upon nothing but the mere mercy the free grace of God in Christ and therefore Lord pardon Lord forgive for thy Names sake promise sake mercies sake and for the Lord Jesus sake O let free grace have his work Lord glorifie thy Name and glorifie the riches of thy grace in saving us Why this is the best hold in the World though the World cannot abide it surely if we thus judge our selves we should not be judged 4. Christ at his coming will be glorified in his Saints not onely in himself but in his Saints also whose glory as it comes from him so it will redound to him Oh let him now be glorified in us let us now in some high way conform to the image of his glory let us look on Christ till we are like Christ not onely in grace but in glory and this glory as it comes from him so let it redound to him I will not say that the Kingdom of Heaven and glory is in this life I leave this opinion to the dreamers of this time I mean to the Familists Quakers and such like but this I say that even in this life the Saints of God enjoy a begun and imperfect conformity to Christ's glory and this is that I would now press upon us let us so behold the glory of the Lord in the glass of the Gospel 2 Cor. 3.18 as that we may be changed into the same image from glory to glory from a lesser measure to an higher measure of glory The day is a coming that Christ will be glorified in himself and he will be glorified in his Saints O the glories that will then be accumulated and heaped upon Jesus Christ come now let us behold this glory of Christ till we are changed in some high measure into the same glory with Christ Christ's glory rightly viewed is a changing glory And herein the views of Christ surpass all creature-views if we behold the Sun we cannot possibly be changed into another Sun but if with the eye of knowledge and faith we behold Jesus Christ we shall be changed into the glorious image of Jesus Christ if the Sun of righteousness cast forth his golden beams upon us and we enjoy this light why then Cant. 6.10 Who is she that looketh forth as the morning as Aurora the first birth of the day fair as the Moon clear as the Sun I know this glorious change is but a growing change by degrees from glory to glory and yet who can deny but there is some conformity to Christ's glory even in this life do not these very Texts speak the self same thing These things have I spoken to you John 15.11 1 John 1.4 John 16.24 Isa 66.10 11. that my joy might remain in you and that your joy might be full And these things write we unto you that your joy may be full And ask and ye shall receive that your joy may be full And rejoyce with Jerusalem and be glad with her all ye that love her that ye may suck and be satisfied with the brests of her consolations that ye may milk out and be delighted with the abundance of her glory Rom. 5.13 And the God of all hope fill you with all joy and peace in believing Surely all joy and peace are synechdochically put for all other inchoations of glorification But how is a Saint in this life filled with all joy I answer 1. In regard of the obiect God and Christ 2. In regard of the degrees though not absolutely yet so far forth as the measure of ioy is in this life attainable I might instance in the joy of Mr. Peacock Mrs Brettergh and of some Martyrs who sung in the fires 3. In regard of duration rejoyce always Phil. 4.4 not onely in the calm of peace but in the storm of violent opposition A Saint may have his troubles but these troubles can never totally or finally extinguish his joy John 16.22 your joy no man taketh from you He rejoyceth always O that something of the glory of Christ might rest upon us oh that having this glory of Christ in our thoughts we could now feel a change from glory to glory Is it so that the Lord Jesus will be glorified in all his Saints and shall we have in-glorious souls base and unworthy affections and conversations or shall we content our selves with a little measure of grace O be we holy even as he is holy let our conversations be heavenly let us purifie our selves even as he is pure let us resemble him in some high measure of grace And lastly let us glorifie him in bodies and spirits all our glory is from him and therefore let all our glory redound to him let us now begin that Gospel-tune of the eternal song of free grace which one day we shall more perfectly chant in glory Allelujah and again Allelujah and Amen Allelujah salvation and glory and power and praise and thanksgiving and obedience be unto him that sits on the throne the Lamb blessed for ever and ever Amen The Conclusion And now my brethren I have done the errand which Christ sent me on I verily believe I have now delivered this work of the everlasting Gospel or of Christ's carrying on the great work of man's salvation hath been somewhat long in speaking but oh how long in acting may I give you a short view of what I have said and of what hath been acted from eternity and will yet be acted to eternity you may remember that God in his eternity laid a plot or design to glorifie the riches of his grace in saving sinners and to that purpose first he decreed a Christ 2. Presently after the fall he promised the Christ he had decreed 3. In fulness of time he exhibited the Christ that he had promised then it was that the same Christ took upon him out nature and joyned it to his God-head to
be one person and in that person he was born and lived and died and rose again and ascended into Heaven there now he hath been sitting sending down the Holy Ghost and interceding for his Saints for above one thousand six hundred years And in this last work he will continue till the end of the World and then he will come again to judge the World and to receive his Saints to himself that where he is they may be with him to see and enjoy him to all eternity This is the epitome of all I have said onely in every particular I have set down Christ's actings towards us and our actings towards Christ in various formes and out-goings of his love he hath acted towards us and in various formes and out-goings of our souls we have been taught fitly and suitably to act towards him Now in all these actings How doth the free grace of God in Christ appear Ye are saved by grace Ephes 2.5 saith the Apostle Eph. 2.5 the decree the means the end of our salvation is grace and onely grace The decree is grace and therefore it is called the election of grace Rom. 1.5 2 Tim. 1.9 Rom. 3.24 Rom. 6.23 Eph. 1.7 Eph. 2.7 the means are of grace and therefore we are called according to his grace and we are justified freely by his grace And the end is of grace for eternal life is the gift of God both beginning and progress and execution is all of grace This is the riches of his grace the exceeding the hyperbolical riches of his grace the conclusion of all is this God's free grace which was first designed will at last be manifested and eternally praised by Saints and Angels the same free grace which from the beginning of the age of God from everlasting drove on the saving plot and sweet design of our salvation will at last be glorified to purpose when Heavens inhabitants will be ever digging into this golden-mine ever rolling this soul-delighting and precious stone ever beholding viewing enquiring and searching into the excellency of this same Christ and this free grace Now all is done shall I speak a word for Christ or rather for our selves in relation to Christ and so an end if I had but one word more to speak in the World it should be this Oh let all our spirits be taken up with Christ let us not busie our selves too much with toyes or trifles with ordinary and low things but look unto Jesus Surely Christ is enough to fill all our thoughts desires hopes loves joys or whatever is within us or without us Christ alone comprehends all the circumference of all our happiness Christ is the pearl hid in the large field of God's Word Christ is the scope of all the Scriptures all things and persons in the old World were Tipes of him all the Prophets foretold him all God's love runs through him all the gifts and graces of the Spirit flow from him the whole eye of God is upon him and all his designs both in Heaven and Earth meet in him Eph. 1.10 the great design of God is this That he might gather together in one all things in Christ both which are in heaven and which are on earth even in him All things are summed up in one Jesus Christ if we look on the creation the whole world was made by Christ if we look on providences all things subsist in Christ they have their being and their well-being in him Where may we find God but in Christ where may we see God but in this essential and eternal glass 2 Cor. 4.6 Heb. 1.3 Christ is the face of God the brightness of his glory the express image of his Fathers person the Father is as it were all Sun and all Pearl and Jesus Christ is the substantial rayes the eternal and essential irradiation of this Sun of glory Christ outs God as the seal doth the stamp Christ reveals God as the face of a man doth reveal the man so Christ to Philip He that hath seen me hath seen the Father q. d. I am as like the Father John 14.9 as God is like himself there is a perfect indivisible unity between the Father and me I and the Father are one one very God he the begetter and I the begotten Christ is the substantial Rose that grew out of the Father from eternity Christ is the essential wisdom of God Christ is the substantial Word of God the intellectual birth of the Lord 's infinite understanding Oh the worth of Christ compare we other things with Christ and they will bear no weight at all cast into the ballance with him Angels they are wise but he is wisdom cast into the ballance with him men they are lyars lighter than vanity but Christ is the Amen the faithful witness cast into the scales Kings and all Kings and all their glory why he is King of Kings cast into the scale millions of tallents-weight of glory cast in two Worlds and add to the weight millions of Heavens of Heavens and the ballance cannot down the scales are unequal Christ out-weighs all Shall I yet come nearer home what is Heaven but to be with Christ what is life eternal but to believe in God and in his Son Jesus Christ where may we find peace with God and reconciliation with God but onely in Christ God was in Christ reconciling the world unto himself 2 Cor. 5.19 where may we find compassion mercy and gentleness to sinners but onely in Christ it is Christ that takes off infinite wrath and satisfies justice and so God is a most lovely compassionate desirable God in Jesus all the goodness of God comes out of God through this golden pipe the Lord Jesus Christ It is true those essential attributes of love grace mercy goodness are onely in God and they abide in God yet the Mediatory manifestation of love grace mercy and goodness is onely in Christ Christ alone is the Treasury Store-house Magazene of the free goodness and mercy of the God-head In him we are Elected Adopted Redeemed Justified Sanctified Saved he is the ladder and every step of it betwixt Heaven and Earth he is the way the truth and the life he is honour riches beauty health peace and salvation he is a suitable and rich portion to every man's soul that which some of the Jews observe of the Mannah that it was in taste according to every man's pallate it is really true of Christ that he is to the Soul whatsoever the soul would have him to be All the spiritual blessings wherewith we are enriched are in and by Christ God hears our prayers by Christ God forgives our iniquities through Christ all we have and all we expect to have hangs onely on Christ he is the golden hinge upon which all our salvation turns Oh how should all hearts be taken with this Christ Christians turn your eyes upon the Lord Look and look again unto Jesus Why stand ye gazing on the toyes of this World when such a Christ is offered to you in the Gospel can the World dye for you can the World reconcile you to the Father can the World advance you to the Kingdom of Heaven As Christ is all in all so let him be the full and compleat subject of our desire and hope and faith and love and joy let him be in your thoughts the first in the morning and the last at night Shall I speak one word more to thee that believest Oh apply in particular all the transactions of Jesus Christ to thy very self remember how he came out of his Fathers bosom for thee wept for thee bled for thee poured out his life for thee is now risen for thee gone to Heaven for thee sits at God's right hand and rules all the World for thee makes intercession for thee and at the end of the World will come again for thee and receive thee to himself to live with him for ever and ever Surely if thus thou believest and livest thy life is comfortable and thy death will be sweet if there be any Heaven upon Earth thou wilt find it in the practise and exercise of this Gospel-duty in Looking unto Jesus A Poem of Mr. George Herbert in his Temple JESV JESV is in my heart his sacred Name Is deeply carved there but th' other week A great affliction broke the little frame Ev'n all to pieces which I went to seek And first I found the corner where was J After where ES and next where V was graved When I had got these parcels instantly I sate me down to spell them and perceived That to my broken heart he was I ease you and to my whole is JESV FINIS