Prodromus he was 2. That Christ himself might be anointed or installed to his Function Isa 61.1 2. The Spirit of the Lord is upon me because the Lord hath anointed me to Preach good tidings unto the meek c. As Aaron and his Sons were anointed with material Oyl when they entred into their Offices so Christ was by the Spirit as it were anointed that so he might receive this Consecration and Institution for the Office that he was to enter on viz. the Preaching and Ministry of the Gospel 6. Upon what account was it that the Holy Ghost should reveal himself at this time and why in form of a Dove rather than some other form To the first I answer the Holy Ghost now revealed himself because the Spiritual Kingdom and Scepter of Christ in and by which he was to rule all Nations for ever was now at hand Dr. Lightf Harm of the Evang. It was agreeable saith my Author that the spiritualness of this Kingdom should be sealed and confirmed by the Holy Spirits shewing himself even in the beginning of it The carnal Rites of Moses were now to vanish and his Corporal and Ceremonial Observances were now to be changed into a Spiritual Worship and neither at Jerusalem or at Mount Gerazim nor elsewhere must there be any more adoration with fleshly and earthly Ceremonies John 4.21 24. but he that will Worship God must worship him in Spirit and Truth and therefore it is no wonder if now the Holy Ghost doth reveal himself I say now when his Spiritual Dominion by sanctification is to begin Secondly Because the Holy Ghost was now in especial manner to be restored again Some observe that he was visibly departed from Israel after the Death of the last Prophets and therefore now at his restoring he comes in a visible and apparent form and he lights on him to whom it belongs to give the Spirit and his gifts to whom he pleaseth As John had preached that Christ should baptize with the Holy Ghost so now the Holy Ghost comes and abides on Jesus Christ in the sight of John as if the Father should have said Now I seal that Power and Priviledge to Christ my Son which John hath spoken now the Holy Ghost is upon himself and hereafter he shall baptize others with the same Holy Ghost Thirdly Because at the beginning of the Gospel it was most sutable that a full clear and sensible demonstration of the whole Trinity should be made The Learned observe that the Holy Ghost in Scripture hath a special regard to express this Mystery of the Trinity upon singular occasions so the very first thing that is taught in all the Bible Gen. 1.1 2 3. is this same Mystery In the Begining God Created there is the Father and God said there is the Word or the Son and the Spirit of God moved there is the Holy Ghost And the very first word of the Bible that speaks of a man it holds out the Trinity as creating him and God said Let us make Man in our own Image he saith let us to shew the Trinity of persons Gen. 1.26 and he saith in our Image not in our Images to shew the Unity of Essence And when Moses begins to rehearse the Law to Israel the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Hear O Israel the Lord our God Deut. 6.4 the Lord is one The last word One denotes the Unity the three words the Lord our God answer the three Persons and the middle word our God deciphers fitly the second Person who assumed our Nature how fit then was it that at the beginning of the new world and the new Law and the Baptism of Christ the three persons should be revealed especially since he ordained Baptism to be admitted in all their names Baptising them in the name of the Father and of the Son Mat. 28.19 and of the holy Ghost But where is it revealed see Mat. 3.16 17. where the Father speaks from Heaven the Son comes out of the water and the holy Ghost appears in the likeness of a Dove This was the greatest meeting that ever was upon the earth every person of the Trinity gives some sensible evidence of his presence at it To the second why in the form of a Dove rather than some other form Many reasons are given as 1. To shew Christs innocency purity simplicity charity and love 2. To shew what innocency and harmlesness should be in those that are baptized 3. To answer the Figure in Noahs Flood for as a Dove at that time brought tidings of the abatings of the waters so now it brings tidings of the abating of Gods wrath upon the preaching of the Gospel the first Dove we find in the Bible is Noahs Dove with the Olive-Branch in her Bill proclaiming peace the next is Davids Dove with Feathers silver-white as noteing sincerity then Esays Dove mourning with her voice as signifying patience and lastly Christs Dove innocent and harmless now all these properties meet in this Dove the Spirit of God Much more might I add to these but I desire to hasten to some more edifying truths From this Baptism of Christ we may learn a practical necessary Truth Vse There is a Generation that cries down Baptism of water and upon this score because they suppose it was proper to John to Baptise only with water and to Christ to Baptise only with the holy Ghost and with fire Indeed Christ in his own person Baptized none otherwise but with the holy Ghost immediately after his Ascension he sent his Spirit upon the Church and baptized them with fire the spirit appearing like a flame and to this day though not visibly he Baptizeth all his Saints with the Holy Ghost and with fire but for all this he appointed John and not only John but all his Apostles and their Successors for ever to Baptise with water and they did so and yet do so obeying the preceptive words of Christ which are almost the last words that he spake upon the earth And though Christ did not Baptize with water yet Christ himself we see here was Baptized with water he himself enters at that door by which his Disciples must for ever follow after him and indeed therefore he went in at that door of Baptism that he might hallow or sanctifie the entrance which himself made to the house he was now a Building And for the difference they make betwixt Christ's Baptism and John's Baptism what 's this to the purpose we all know that in Baptism are two parts the outward part and the inward part you may call them if you please the outward Baptism and the inward Baptism the outward Baptism is of the Minister but the inward Baptism is of Christ But must we separate these or rather Joyn them if these in ordinary must be joined as we find them in Christ Mark 1.4 and as we desire they may
Mary yea seek and weep and weep and seek and never rest satisfied till Christ appear If thou art but in the use of means he will appear sooner or later or what if thou never sawest a good day on earth one sight of Christ in heaven will make amends Surely if thou knewest the joy of Christ's presence thou wouldst run through death and hell to come to Christ it was Paul's saying I desire to be dissolved and to be with Christ which is far better Phil. 1.23 he cared not for death so he might go to Christ for that was better than very life it self 2. Muse on his Apparition to the Ten Disciples John 20.19 When the doors were shut for fear of the Jews then came Jesus and stood in the midst saying to them Peace be unto you Before his Apparitions sorrow and fear had possessed all their spirits sometime they walked abroad and were sad and sometimes they kept within and shut the doors upon them as being exceedingly afraid In this condition Jesus Christ that knows best the times and seasons of grace and comfort comes and stands in the midst of their Assembly he comes in they know not how and no sooner he is in but he salutes them in this manner Peace be unto you This was the prime of all his wishes no sooner is he risen but he wisheth peace to all his Apostles no sooner meets he with them but the very opening of his lips was with these words they are the first words at the first meeting on the very first day A sure sign that peace was in the heart of Jesus Christ howsoever it is with us peace or war there is a Commonweal where Christ is King and there is peace and nothing but peace come sift try and examine art thou O my soul a member of this body a subject of this Common-weal hath the influence of Christ's peace wrought and declared at his resurrection any force on thee hast thou peace with God and peace within and peace without dost thou feel that ointment poured upon Aaron's head and running down to the skirts of his garments dost thou feel the dew of Hermon and the dew that descends upon Mount Sion dropping as it were upon thy heart doth the spirit assure thee that Christ the Prince of peace hath made peace and reconciliation betwixt God and thee betwixt the King and thee a rebel to his Crown and dignity Isa 52.7 O how beautiful upon the mountains would the feet of him be that should publish peace that should bring these good tydings that thou art a Citizen of that Jerusalem Psal 122.3 where God is King and Christ the Prince of peace where all the buildings are compact together as a City that is at unity within it self 3. Muse on his Apparition to all the Apostles when they were all convened and Thomas with them This Apparition was occasioned by Thomas's incredulity except said he I see in his hands the print of the nails John 20.15 and put my finger into the print of the nails and thrust my hand into his side I will not believe Now therefore saith Jesus to Thomas Ver. 27. Come reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing Methinks I see Thomas's finger on Christ's boared hand and Thomas's hand in Christ's pierced side Here 's a strong Argument to convince my soul that Christ is risen from the dead why see this is the same Christ that was crucified the same Christ that had his hands boared with nails and that had his heart pierced with a spear though the wounds are healed as to sense of pain yet the skars and holes and clefts remain as big as ever the hole in his hand is yet so large that Thomas may put his finger not only on it but into it and the cleft in his side is yet so large that Thomas may thrust his whole hand into his side and with his fingers touch that heart that issued out streams of blood for my salvation In this meditation be not too curious whether the print of the nails were but continued till Christ had confirmed his Disciples faith or whether he retains them still for some further use it is a better consideration to look upon them so as to confirm thy own faith is there not too much of Thomas's incredulity in thy breast dost not thou sometimes feel some doubtings of Christ's rising or at least dost thou not question whether Christ's resurrection belongs unto thee is not Satan busie with a temptation is not thy conscience troubled for thy sins and especially for thy sin of unbelief if so and I know not but it may be so with thee and the best of Saints Come then and reach hither thy finger and behold Christ's hands and reach hither thy hand and thrust it into his side my meaning is come with the hand of faith and lay hold on Christ yea hide thy self in the holes of the rock Be like the Dove that maketh her nest in the side of the holes mouth Jer. 48.28 the Dove that would be safe from the devouring Birds or from the Fowlers snare she flyes to the hole in a rock and thus Christ invites his Spouse O my Dove that art in the clefts of the rock Cant. 2.14 Ber. âer 61. in Cant. in the secret places of the stairs let me see thy countenance let me hear thy voice In the clefts of the rock I am safe said Bernard there I stand firmly there I am secure from Satan's prey It is storied of a Martyr that writing to his Wife where she might find him Surius in vita Sancti Elzearii when he was fled from home O my Dear said he if thou desirest to see me seek me in the side of Christ in the cleft of the rock in the hollow of his wounds for there have I made my nest there will I dwell there shalt thou find me and no where else but there O my soul that thou wouldst make this use of the wounds of Christ are they not as the Cities of refuge whither thou mayst fly and live Nothing is more efficacious to cure the wounds of conscience than a frequent and serious meditation of the wounds of Christ Bern. ibid. Come be not faithless but believing these Monuments of Christ's resurrection are for the confirmation of thy faith if well viewed and handled they will quiet thy conscience quench the fiery darts of Satan increase thy faith till thou comest to assurance and sayest with Thomas Turbabor sed non perturbabor quia vulnerum Christi recordabor Aug. My Lord and my God I may be troubled but I shall not be overwhelmed because I will remember the print of the nails and of the spear in the hands and side of Jesus Christ 4. Muse on his Apparition to the seven Disciples at the Sea of
you more 2. For the godly are not they careless of this Duty O their excursions from God! sad dejections of spirit inordinat affections of the world and in the mean-while O the neglect of this Gospel-ordinance even amongst Saints themselves I know not whether through want of skill or through want of will but sure I am this duty lies dormant neglected of most of the people of God their faults I may express in these respects 1. In not sending out their understandings in not pointing their minds towards Jesus I write unto you said the Apostle to stir up your pure minds by way of remembrance it is in the Original ãâã ãâã ãâã ãâã ãâã 2 Pet. 3.1 Psal 57.8 Judg 7.12 to awaken your pure minds and it was but need See how David calls upon himself Awake my glory and see how Deborah calls upon her self Awake awake Deborah awake awake utter a song Awaking is a word that imports rouzing as birds that provoke their young ones by flight to make use of their wings now how few are there that thus call upon themselves it was the Prophets complaint no man stirs up himself Isa 64.7 to take hold of God O what a shame is this is it fit that our understandings which God hath entrusted us withal should be no more improved is it fit that our minds those golden cabinets which God hath given us to be filled with heavenly treasure should either be empty or stuft with vanity nothing worse then nothing O that such glorious creatures as our souls should lacquey after every creature which should be in attendance upon Christ which should be like Angels waiting and standing in the presence of our God! O that such glorious things as our immortal spirits should run after vanity and so become vain which if rightly improved should walk with Angels should lodge themselves in the bosom of the glorious God! Do we not see how Christ is sending out to us continually the thoughts of his heart are love eternal love and shall not we send out our thoughts towards him shall not we let our minds run out towards him 2. In not bending of their minds to this work It may be the mind looks up but it 's so feeble that like an arrow shot from a bow weakly bent it reacheth not the mark It is the wise mans counsel Eccl. 9.10 Whatsoever thy hand findeth to do do it with all they might O that Gods people should be so lazie dull sluggish sloathfull in this spiritual work As Jesus said to the multitudes concerning John Matt 11.7 What went ye out into the wilderness to see So may I ask believers in their looking unto Jesus What went ye out to see when you crawle move as if you had no hearts nor spirits within you whom go ye forth to see what Heb. 1 3. him that is the Lord of glory what him that is the brightness of his Fathers glory and the express image of his person what are such heavy lazy aspects fit to take in such a glory as this is you see in what large streams your thoughts fly forth to other things are you only languishing weak and feeble in things of so great concernment Oh that Christians should be cold in spirituals hot in the pursuit of earthly temporal things 3. In not binding of their minds to this object in not staying the eye on Jesus Christ Some may give a glance at Christ but they are presently wheeled off again but why doth not the eye abide there at least till it come to some profitable issue is not Christ worthy on whom our souls should dwell Certainly if we love our Jesus that love will hold us Christ then will be in our thoughts and minds and we cannot off him as the load-stone having drawn the iron it keeps it fast to it self so if love draw our hearts it holds it fast to the object loved Christ himself acknowledgeth such an operation of love upon himself Turn away thine eyes for they have overcome me thou hast ravished my heart my sister my spouse with one of thine eyes Cant. 6.5 Christ was held in the galleries and captivated with love to his people so that his eyes was ever upon them nay he could not get his eyes off them Can a mother forget her child Isa 49.14 no more can I forget you and is Christ so tender in his love towards us that he ever minds us and shall our minds be so loose to him so fluttering and fleeting shall there be no more care to bind our selves in cords of love to him who hath bound himself in such cords of love to us 4. In not dayly exercising this blessed Duty it may be now and then they are awakened and they get up into heaven to see their Jesus but it is not dayly Oh consider Is this now and then going to heaven within the vail to live the life of friends is this to carry our selves as children what to be so strange at home but now and then once in a month in a year there to be seldom where we should always be is Jesus Christ such a mean thing that a visit now and then should serve the turn the Queen of Sheba hearing Solomons wisdom Oh said she 1 King 10.8 Blessed are those thy servants that always stand before thee and hear thy wisdom if she were so taken with Solomon remember that a greater than Solomon is here and shall we deprive our selves of that blessedness which we might enjoy by standing always in the presence of Christ to hear his Wisdom and to behold his Glory Oh my Brethren let us take shame to our selves that to this day we have been so careless in sending bending binding our minds to this blessed object Jesus Christ yea let us blush that we have not made it our daily business Psal 1.2 David describes the blessed man by his delighting in the law of the Lord and by his meditating on that Law day and night how then is he to be reproved that neither meditates on the Law of the Lord nor on the Lord the Law-maker day and night O alas we keep not a constant course we are not daily in the exercise of viewing Jesus nay I fear we look upon this Duty of looking unto Jesus as a questionable thing it seems to many as a Duty unknown unheard of unthought of it is not in their notice and how should it be in their practice But I leave this first Use SECT IV. Vse of Exhortation IS inward experimental Looking unto Jesus a choice and high Gospel-ordinance Vse 2 One Use of Exhortation I beseech you by the meekness and gentleness of Christ 2 Cor. 10.1 Rom. 12.1 Rom. 15.30 I beseech you by the mercies of God I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit to look unto Jesus or if my beseeching will not prevail why yet
thought but somtimes the soul doth muse or meditate on it self as when it thinks of its own Essence or faculties or the like and this we call a reflect thought why now the soul understands it self now it hath some Idea or image of it self now it conceives it self this is our phrase it conceives it self There is not only a carnal but a spiritual Conception as when I understand this or that I say I conceive this or that I have the Idea or image of this or that within my Soul Or as in a glass a man doth conceive and get a perfect image of his own face by a way of reflection so God in beholding and minding of himself doth in himself beget or conceive a most perfect and a most lively image of himself which very image is that in the Trinity which we call the Son of God Thus you read in Scripture that Jesus the Son of God is called the brightness of his Fathers Glory Heb. 1.3 and the express Image of his person 1. The brightness of his Fathers Glory herein God the Father is compared unto a lightsom body and God the Son unto a beam or splendor sent forth or issuing out from that glorious body 2. The express Image of his Person herein God the Father is compared unto a seal and God the Son unto an impression resulting from the seal Now look as wax upon a seal hath the engraven Image of the Seal so the Son of God which the Father hath begotten or conceived of his own understanding is the very Image of his Fathers understanding hence not only the Father but also the Son is called Understanding it self I have Counsel and Wisdom saith Christ I am Vnderstanding Prov. 8.14 whatsoever the Father is the Son is indeed the understanding in men and the thing understood are not usually one and the same but in God it is all one Gods conceivings and begettings are the most inward of all the Father conceives of himself and in himself and his conceiving is a begetting and his begetting abideth still in himself because his understanding can no where meet with any thing suitable but that which he himself is and that conveying of himself or begetting of himself is the second subsistence in the Trinity which we call the everlasting Son of God 4. For the mutual kindness and lovingness of him that begets and of him that is begotten we say this brings forth a third person or subsistence in God Now for the understanding of this matter we must consider two things first that in the Essence of God besides his understanding there is a Will Secondly that this Will doth work everlastingly upon it self as his Understanding doth For the first that in the Essence of God besides his Understanding there is a Will is very clear for he that gives a will to all rational creatures cannot want it himself how should he be without will whose will it is that we will of necessity it is that there should be some prime or chief will on whose will all other wills should depend but the Scriptures are plain I am God and there is none else I am God and there is none like me Isa 46.9 10. My Councel shall stand and I will do all my pleasure For the second that this will in God doth everlastingly work upon it self is clear for as doth the understanding so doth the will but the understanding of God doth act upon it self as the chief and most perfect Truth therefore the will of God doth will himself as the chief and most perfect good Indeed what other sutable Object can the will of God have besides himself an infinite will must needs have an infinite good and in this sense as our Saviour tells us there is none good but one that is God Mat. 9.17 hence it is that the will of God doth reflect upon it self and acquiess in it self as in an infinite good And now we come to the manner of this high mystical spiritual procession of the Spirit from the Father and the Son As the Will of God doth act and reflect upon it self from all Eternity so it works this effect that it delights it self in the infinite good which it knoweth in it self for the action of the Will is delight and liking and this very delight which God or his Will hath in his own infinite goodness doth bring forth a third person or Subsistence in God which we call the holy Ghost So that indeed if you would know what the Holy Ghost is I would answer it is the mutual kindness and lovingness and joy and delight of the Father and the Son The Father by this act of Will doth joy and delight in his Son and the Son by this act of Will doth joy and delight in his Father and this is it which the Son saith of himself and of his Father Prov. 8 30. I was daily his delight rejoycing always before him q. d. I was from all eternity his delight and he was from all Eternity my delight the Father as it were from all Eternity aspired in his Will and Love and joy unto the Son and the Son as it were from all Eternity aspired in his Will and Love and joy unto the Father and from this common desire and aspiring of either Person the Holy Ghost proceeds which makes up the whole Triââây of persons I shall lay out this by some similitude or resemblance As when a man looks in a glass if he smile his image smileth too here 's but one face and yet in this Unity we may find a Trinity the face is one the image of the face in a glass is another and the smiling of them both together is a third and yet all are in one face and are of one face and all are but one face so the understanding which is in God is one the reflection or image or his understanding he beholdeth in himself as in a glass is a second and the love and likeing of them both together by reason of the will fulfilled is a third and yet all are in one God and all are but one God In this Trinity there is neither first nor last in respect of time but all are at once and at one instant even as in a glass the face and the image of the face when they smile they smile together and not one before nor after another For conclusion of all As we have the Son of the Father by his everlasting will in working by his understanding so we have the Holy Ghost of the love and joy and delight of them both by the joynt working of the understanding and will together whereupon we conclude three distinct persons or subsistences which we call the Father Son and holy Ghost in one spiritual yet unspeakable substance which is very God himself My meaning is not to insist on the Father or the holy Ghost but only on the Son Yet thus far I have added
his if God in Christ hath of his own free love set thee apart to life and salvation then know it for thy self Jâb 5 27. it is inward experimental knowledge we speak of 4. Study the purpose of God concerning thy salvation this purpose of God speaks the stability and certainty of they salvation in Christ his purpose is in and from himself who is God and not man and therefore cannot repent Numb 23.19 hath he said and shall he not do it hath he spoken and shall he not make it good 5. Study the decrees of God they are all one with Predestination the book of life the seal of God what hath the Lord decreed predestinated booked sealed thee for salvation Psal 89 15. O how blessed is the people that know this joyful sound they shall walk in the light of they countenance O Lord. 6. Study the Covenant of grace remember how the business of eternity lay thus here is every man lost said God to his Son but thou shalt in fulness of time go and be born of flesh and blood and die for some of them and satisfie my Justice and they shall be thine for a portion and they shall be called the holy people the redeemed of the Lord. To whom the Son answered be it so Lord I will go and fulfil thy pleasure and they shall be mine for ever Observe and be acquainted with this Covenant in that very Dialogue first God demands of his Son that he lay down his life and for his labour he promiseth that he shall be his seed and God shall give him many children Isa 53.10 Heb. 10.5 9. And secondly the Son consents to lay down his life and saith here I am to do thy will O God thou hast given me a body What O my soul that the Father and Christ should transact a bargain from eternity concerning thee that there should be any communing betwixt the Father and the Son concerning thy happiness and salvation Surely this is worthy thy paines Job 3.7 and study O hear it and know thou it for thy good SECT II. Of considering Jesus in that respect 2. VVE must consider Jesus carrying on this work of salvation in that eternity It is not enough to study and know him but according to the measure of Knowledg we have attained we must ponder and muse and meditate and consider of him now consideration is an expatiating and enlarging of the mind and heart on this or that subject consideration is a fixing of our thoughts a stedfast bending of our minds to some spiritual matter till it work on the affections and conversation We may know and yet be inconsiderate of that we do know but when the intention of our mind and heart is taken up about some one known object and other things are not for the present taken notice of this is consideration O that if it were possible we could so consider Jesus in this first period of eternity as that for a while at least we could forget all other things Christians I beseech you be dead to the world be insensible of all other things and look onely on Jesus it is said that men in a phrenzy are insensible of what you do to them because their minds are taken up about that which they apprehend so strongly and if ever there was any object made known to take up the mind of a spiritual man it is this even this not but that other objects may be deeply and seriously minded of men it is reported of Archimedes who was a great Mathematician that when the City was taken wherein he was and the warlike instruments of death clattering about his ears and all was in a tumult yet he was so busie about drawing his lines that he heard no noise nor did he know there was any danger but if such objects as those could take up the intention of his mind so as not to regard other things how much more should this consideration of Christ If a carnal heart a man that minds earthly things be so taken up about them because they are an object suitable to him how much more should a gracious heart that can see into the reality of these things of God Christ from everlasting be so taken up with them as to mind nothing else come then O my soul and set thy consideration on work as thus 1. Consider Jesus in his relation to God how he was the eternal Son of the Father I know in some respects we have little reason thus to look on Jesus as we are sinners and fallen from God there is no looking on an absolute Deity alas that Majesty because perfectly and essentially good is no other then an enemy to sinners as sinners so as we are sinners and fallen from God there is no looking on the Son of God I mean on the Son of God considered in the notion of his own eternal being as coequal and coessential to God the Father Alas our sin hath offended his justice which is himself and what have we to do with that dreadful power which we have provoked But considering Jesus as Jesus which sounds a Saviour to all sinners believing on him and that this Jesus containes the two natures of Christ both the God-head man-hood now we that have our interest in him may draw neer Heb 1.3 and as we are capable behold the brightness of his glory To this purpose the Scriptures have discovered to us God the Son how he is the second person in the Trinity having the foundation of personal subsistence from the Father alone of whom by communication of his essence he is begotten from all eternity when there were no depths I was brought forth before the mountains were setled and before the hills I was brought forth Ante colles genita eram Prov. 8.24 25 before the mountains I was begotten as some or ante colles filiata eram before the mountains I was sonned his son as others translate it why thus O my soul consider Jesus the Son of God but in this consideration be not too curious thou hearest of the generation of the Son and of the procession of the Holy Ghost but for the manner how the Father begets the Son or how the Father and Son do spire and send forth the Holy spirit be not too busie to enquire thou mayest know a little and consider a little but for the depth and main of this great mystery of grace let the generation of the Son of God be honoured with silence I remember one being too curious and too inquisitive Aug. lib 1 confess c. 12. what God was doing on that long Evum of eternity before he made the world it was answered he decreed to make hell for such curious inquisitors Be not therefore too nice in this consideration keep within bounds of sobriety and humility and then as thou art able to comprehend the Scriptures will discover that before God made the world in that long-long
read thy name in the Book of Life but search into these fruits and effects of thy election As 1. If thou beest within Gods decrees for salvation then sooner or later God will cause the power of his Word to come with authority and conviction upon thy conscience knowing brethren beloved your election of God for our Gospel came not unto you in Word only but also in power The Apostle speaks thus of others 1 Thes 1.4 5 he might know they were the Elected of God either by his judgment of charity or by a spirit of discerning which was vouchsafed to some in the Apostles times but how comes he immediately to know this truth by this glorious effeât our Gospel came not in Word only but also in power Oh 't is good to consider with what power the Word preached falls into thy heart doth it convince thee humble thee mollie thee soften thee this argues thou belongest to God The Word preached will be more than the word of a man more than a meer human Oration or verbal declamation where it comes in power Oh! it will be like fire in thy bowels like a two edged Sword in the secret places of thy heart thou wilt cry out verily God is here Oh the power the conviction the meltings of my soul that I feel within me 2. If God hath ordained thee to Salvation then sooner or later God will effectually call thee Moreover whom he did predestinate them he also called Rom. 8.30 this calling is a calling of the Soul from sin from amongst the rest of the World unto Jesus Christ it is such a call as enables the soul to follow Christ as Matthew being called by Christ he arose and followed Christ These two are linked together in Pauls golden chain predestination and effectual vocation Mat. 9.9 We are bound to give thanks alway unto God for you brethren â Thes ââ3 14. beloved of the Lord and why so because God hath from the beginning chosen you to salvation Wherunto he called you by the Gospel to the obtaining of the glory of the Lord Jesus Christ All those that belong to Gods election are sometime or other effectually called by the Word and Spirit of Christ and it must needs be so because as the Lord hath put a difference betwixt his Elect and others before the world was and he will make a final difference betwixt them and others after the end of the World so he will have them differenced and distinguished whilest thy are in this World by this inward effectual operative calling they are men of other minds wills affections dispositions Acts 26 18 Ephes 5.7 8 conversations they are called from darkness to light and from the power of Satan unto God As the Apostle ye were somtimes darkness but now are ye light in the Lord. Be not ye therefore partakers with them 3. If thou art chosen for salvation then sooner or later thou shalt have true soul-saving justifying faith Acts 13.48 As many as were ordained to eternal life believed When God hath a people to call home to himself he either brings them to the means or the means to them and those that belong to the Election of Grace believe O my soul hast thou this saving faith not a fancied faith a dead faith an easie faith but saving faith such a faith as was wrought in thee by the Word and Spirit with power such a faith as was not in any power to give nor in any power to receive untill God enable thee by his Spirit Rom 8 â0 Rom. 5 1 then here is thy ground that thou art ordained to eternal life for whom he calls he justifies and we are justified by faith Not that the essence of faith justifies but faith justifies instrumentally in that it lays hold upon that which justifies even the righteousness of Christ Jesus 4. If thou art decreed for salvation then sooner or later the Lord will beget and increase in thee grace holiness sanctification Elect according to the foreknowledg of God the Father 1 Pet. 1.2 through sanctification of the Spirit God predestinates his people unto holiness Ephes 1.4 he chose us in Christ before the foundation of the World that we should be holy and without blame before him If God appoint thee to eternal life he doth here in this World appoint thee to an holy gracious life No sanctification no election no grace no glory thou art to be a precious Jewel here ere God will make thee up at that great day Observe the chain Rom. 8.29 If I be sanctified with the Divine Nature in which glory is begun then I am justified if justified then I have been called according to purpose if called then I was predestinated and if predestinated to means then I was foreknown as one whom God would choose to the end even immarcessible and eternal glory 5. If thou art appointed and prepared for glory then God will give thee a thankful heart for so great a mercy thou canst no more keep in the heart from over-flowing when thou art sensible of this everlasting love then thou canst put bounds to the Sea See Paul praising God for the Election of himself and others after I heard of your faith and love Ephes 1.15 1â Ephes 1.3 4 I cease not to give thnaks and Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the world And what glorious triumphs doth Paul in the person of all the Elect make over all kind of enemies that can be thought of he challengeth every adversary to put forth his sting and why even because God hath Elected Rom. 8.33.39 and nothing can separate them from this unchangeable love this was it that begot his thanksgiving Rom. 7.25 I thank God through Jesus Christ our Lord. O my soul how is thy heart affected with praise and thankfulness in this matter he that bestoweth great things looks for great return of thanks especially this being all thou canst do 6. If the project counsel love purpose decree and Covenant of God with Christ concerned thee and thy souls happiness then God will crown thee with perseverance and a stedfast continuance in the way of grace thou wast first set in final apostasie and total back-sliding from the ways of God can never befal those that are thus chosen they went from us 1 John 2.19 Mat. 24 â4 Jer. 32.40 because they were not of us said the Apostle and if it were possible they should deceive the very Elect said Christ but it is certainly impossible and why I will put my fear in their hearts that they shall never depart from me Oh what a blessed mercy is this when there are so many hours of temptation in the world so many blustering storms and tempests that are able to raise up the very
he is troubled with such and such a lust and he cannot keep this and that Commandment he cannot out-wrestle such and such strong inclinations to evil O but then go to God and press him with this Lord it is a part of thy Covenant thou hast said thou wilt circumcise my heart thou hast said thou wilt put thy Law in my inward parts thou hast said thou wilt dissolve these lusts Lord I beseech thee do it for thy Covenants sake But here 's another Question How may we know this inward work of Grace this Law in our inward parts the best way to satisfy our doubts in this is to look within open we the door and closet of our hearts and see what lies nearest and closest there that we say is intimate and within a man Mat. 10.37 which lies next to his heart He that loveth Father or Mother more than Me saith Christ is not worthy of Me We know the love of Father and Mother is a most natural thing it comes not by teaching but it is in-bred in us as soon as we are born and yet if we love not Christ more than these if Christ lye not closer to our hearts than Father or Mother we are not worthy of Christ our natural life is a most inward and deep thing in a man Job 2.4 Luke 14.26 Gal. 2.20 it lies near the heart Skin for Skin said the Devil once truly and all that a man hath will he give for his Life but he that hates not Father and Mother yea and his own life also said Christ he cannot be my Disciple Hence the Apostle to express this intimate inward life of grace he saith I live yet not I but Christ liveth in me the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me What an emphatical strange expression is this I live yet not I but Christ liveth in me q. d. I live not the life of sense I breath not bodily breath that is comparatively to the life of faith his very natural life though inward is said not to be lived in respect of his life of grace which is more inward And let this serve for resolution to that question 4. What is it to have the Law written in our hearts This writing contains the former and is something more the Metaphor is expressed in these Particulars 1. It is said to be written that there might be something within answerable to the Law without it was written without and so it was written within This writing is the very same with copying or transcribing The writing within is every way answerable to the writing without Oh what a mercy is this that the same God who writ the Law with his own finger in the Tables of Stone should also write the same Law with the finger of his Spirit in the Tables of our Hearts as you see in a Seal when you have put the Seal on the Wax and you take it off again you find in the Wax the same Impression that was on the Seal So it is in the hearts of the faithful when the Spirit hath once softned them then he writes the Law i.e. he stamps an inward aptness an inward disposition on the heart answering to every particular of the Law this is that which the Apostle calls the Law of the mind I see another Law in my Members warring against the Law of my mind Rom. 7.23 Now what is this Law in the mind but a disposition within to keep in some measure every Commandment of the Law without and this is the writing of the Law or if you will the copying or transcribing of the Law within us 2. It is said to be written that it might be rooted and rivetted in the heart as when Letters are engraven in Marble so is the manner of Gods writing if God write it can never be obliterated or blotted out Letters in Marble are not easily worn out again no more are the writings of Gods Spirit Some indeed would have them as writings in dust but if Pilate could say What I have written I have written how much more may God Hence are all those promises of perseverance My Covenant shall stand fast with him Psal 89.28 and The root of the righteous shall not be moved Prov. 12.3 and Even to your old Age I am he and even to hoary hairs will I carry you Isa 46.4 I deny not but men of glorious gifts may fall away but surely the poorest Christian that hath but the smallest measure of Grace he shall never fall away if the Law be written in our hearts it still remains there Grace habitual is not removeable sooner will the Sun discard its own beams than Christ will desert or destroy the least measure of true Grace which is a Beam from the Sun of Righteousness 3. It is said to be written that it might be as a thing legible to God to others and to our selves 1. To God he writes it that he may read it and take notice of it he exceedingly delights himself in the graces of his own Spirit and therefore the Spouse after this writing after the planting of his grace in her Cant. 4.6 she desires him to come into his Garden and eat his pleasant Fruits q. d. Come read what thou hast written come and delight thy self in the graces of thy own Spirit the only delight that God has in the world is in his Garden a gracious soul and that he might more delight in it he makes it fruitful and those fruits are precious fruits as growing from plants set by his own Hand relishing of his own Spirit and so fitted for his own taste 2. The Law is written that it might be legible to others So Paul tells the Corinthians 2 Cor. 3.2 3. You are manifestly declared to be the Epistle of Christ How manifestly declared why known and read of all Men. As we are able to read Letters graven in stone so may others read and see the fruits and effects of this Law written in our Hearts And good reason for wheresoever God works the principles of grace within it cannot but shew it self in the outward life and conversation it is Gods promise first I will put my Spirit within them Ezek. 36.27 Mat. 12.34 and then I will cause them to walk in my statutes and it is Gods truth Out of the abundance of the heart the mouth speaketh What the mind thinketh the hand worketh 3. The Law is written that it may be legible to our selves a gracious heart is privy to its own grace and sincerity when it is in a right temper if others may read it by its fruits How much more we our selves who both see the fruits and feel that habitual disposition infused into us Nor is this without its blessed use for by this means we come to have a comfortable evidence both of Gods Love to us and of our Love
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
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
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
Spirit with a chearful Excitation Fear not q. d. Let those fear who know they are in Displeasure or know not they are gracious Thine happy Estate calls for Confidence and that Confidence calls for Joy What should they fear that are favoured of Him at whom the Devil 's Tremble O Mary How should Joy but enter into thy Heart out of whose Womb shall come Salvation I question not but these very words revived the Virgin What remote Corner of her Soul was there into which these Beams of Consolation did not shiâe Luke 1.31 32 33. 4. Here is the Foundation of her Comfort and our Happiness Behold thou shalt Conceive in thy Womb and bring forth a Son and shalt call His Name Jesus Never was Mortal Creature thus honoured that her VVomb should yield that Flesh which was personally united to the Godhead that she should bear Him that upholds the World There 's one VVonder in the Conception another in the Fruit both are marvellous but the latter I take it is more Mysterious and fuller of Admiration the Fruit of the VVomb is Jesus a Saviour the Son of the Highest a King God shall give Him a Throne and He shall Reign for ever for of His Kingdom there shall be no End Here was a Son and such a Son as the World never had before and here was the Ground of Mary's Joy How could she but rejoyce to hear what her Son should be before He was Surely never was any Mother so glad of her Son Born as this Virgin was of her Son before He was Conceived The Ground of this Joy lay more especially in that Name Jesus Here Christians Here is the Object that you are to Look unto The first Title that the Angel gives our Saviour it is Jesus a Saviour O come let us dwell a little here Without Jesus we had never known God our Friend and without Jesus God had never known us for any other than His Enemies This Name Jesus is better to us than all the Titles of God Indeed there is Goodness and Greatness enough in the Name Jehovah but we merited so little Good and demerited so much Evil that in it alone there had bâen small Comfort for us but in the Name Jesus there is Comfort and with the Name Jesus there is Comfort in the Name of God In old times God was known by His Names of Power and of Majesty and of His Nature but His Name of Mercy was reserved till now when God did purpose to pour out the whole Treasure of his Mercy by the Mediation of his Son And as this Name is exalted above all Names so are we to exalt his Mercy above all his Works O it is an useful Name In all Depths Distresses Miseries Perplexities we beseech God by the Name of Jesus to make good his own Name not to bear it for nought but as He is a Saviour so to save us And this is our Comfort that God will never so remember our wretched Sins as to forget His own Blessed Name and especially this Name Jesus O it is the Highest the Dearest the Sweetest Name to us of all the Names of God The reason of this Name was given by the Angel to Joseph Matth. 1 21. Thou shalt call his Name Jesus for He shall save His People from their Sins But why from their Sins We seem rather willing to be saved from Poverty Ignominy Plague Prison Death Hell the Devil Sin is a thing that troubles but a few O how few how very few be there that break their sleep for their Sins Alas alas Sin if we understand is the very worst of Evils There is no Poverty but Sin there is no Shame but Sin there is no Plague to that of Sin there is no Prison but that Prison is a Paradise without Sin there is no Death that hath any Sting in it but for Sin The Sting of Death is Sin saith the Apostle take out the Sting 1 Cor. 15.56 and you may put the Serpent in your Bosom Nay I 'le say more there is no Hell but for Sin Sin first kindled the Fire of Hell Sin fuels it take away Sin and that tormenting Flame goes out And for the Devil Sin is his Instrument whereby he works all mischief How comes a Man to be a slave to Satan but by Sin But for Sin the Devil had no Business in the World but for Sin he could never hurt a Soul What abundance of Benefits are here in one word He shall save His People from their Sins There is no Evil incident to Man but it ceaseth to be Evil when Sin is gone If Jesus take away Sin he doth bless our very Blessings and sanctifie our very Afflictions He fetcheth Peace out of Trouble Riches out of Poverty Honour out of Contempt Liberty out of Bondage He pulls out the Sting of Death puts out the Fire of Hell As all Evils are wrapt up in Sin so he that saves us from Sin he saves us from all Evils whatsoever But Is not Christ as precious a Name as Jesus is I answer No For 1. Christ is not the Name of God God as he is God cannot be anointed but Jesus is the Name of God and that wherein He more especially delights 2. Christ is Communicated to others Princes are called Christs but Jesus is proper to Himself There is no Saviour but He. 3. Christ is anointed To what End but to be a Saviour Jesus is therefore the End and the End is alwayes above the Means Why this is that Jesus the Son of God's Love the Author of our Salvation In whom alone God is well pleased and whom the Angel published afore He was Conceived Thou shalt Conceive and bring Forth a Son and shalt call His Name Jesus SECT II. Of the Conception of Christ 2. THe Conception of Christ was the Conclusion of the Angel's Message No sooner had the Virgin said Be it to me according to Thy Word but according to that Word it was immediately the Holy Ghost over-shadowed her and Forms our Saviour in her Womb. Now Christians Now was the Time of Love especially if we relate to His Conception and Birth Well may we say Now was it that the Day brake up that the Sun arose that Darkness vanished that Wrath and Anger gave place to Favour and Salvation Now was it that Free-Grace came down from Heaven Thousands of Angels waiting on her the very Clouds part as it were to give her way the Earth springs to welcom her the Flouds clap their Hands for Joy the Heavenly Hosts sing as she goes along Glory to God in the Highest Peace upon Earth Good Will towards Men Truth and Righteousness go before her Peace and Prosperity follow after her Pity and Mercy waits on either Hand and when she first sets Foot on the Earth she cryes a Jesus a Saviour Hear ye Sons of Men The Lord hath sent me down to bring you News of a Jesus Grace and Peace be unto you
his youth because in Scripture there is so deep a silence I shall therefore pass it by Thus far have I propounded the Object we are to look unto it is Jesus in his first coming or incarnation whiles yet a Child of twelve years old Our next Work is to direct you in the Art or Mystery how we are to look unto him in this respect CHAP. II. SECT I. Of knowing Jesus as carrying on the great Work of our Salvation in his Birth WHat Looking comprehends you have heard before And that we may have an inward experimental look on him whom our souls pant after let us practise all these Particulars As 1. Let us know Jesus carrying on the great work of our Salvation in his Coming or Incarnation Come let us learn what he did for us when he came amongst us There is not one Passage in his first appearing but it is of mighty concernment unto us Is it possible that the great God of Heaven and Earth should so infinitely condescend as we have heard but on some great Design And what Design could there be but only his Glory and the Creatures good O my Soul If thou hast any interest in Christ all this concerns thee the Lord Jesus in these very transactions had an eye to thee he was Incarnate for thee he was conceived and born for thee look not on these things as Notionals or Generals look not on the bare history of things for that is but unprofitable the main duty is in eying the end the meaning and intent of Christ and especially as it relates to thee not to others but to thy self Alas what comfort were it to a poor prisoner if he should hear that the King or Prince of his meer grace and love visited all the Prisoners in this and that Dungeon and that he made a Goal-delivery and set all free but he never came near the Place where he poor wretch lies bound in Fetters and cold Irons or suppose he gives a visit to that very man and offers him the tenders of Grace and Freedom if he will but accept of it and because of his waywardness Perswades Intreats Commands him to come out and take his liberty and yet he will not regard or apply it to himself what comfort can he have what fruit what benefit shall he receive Dear soul this is thy case if thou art not in Christ if thou hadst not heard the Offer and embraced and closed with it then what is Christ's Incarnation Conception Nativity unto thee Come learn not meerly as a Scholar to gain some notional-knowledge but as a Christian as one that feels virtue coming out of Christ in every of these respects Study close this great transaction in reference to thy self I know not how it happâns whether out of the generality of some Preachers handling this Subject or whether out of the Superstition of the time wherein it usually hath been handled it either savours not with some Christans or it is seldom thought of by the most O God forbid we throw out of the doors such a blessed necessary truth If rightly applied it is a Christians joy Behold I bring you glad tidings of great joy that shall be to all People for unto you is born in the City of David Luk. 2.10 11. a Saviour which is Christ the Lord. Sure the Birth of Christ is of mighty concernment unto thee Isa 9.6 unto us a Child is born unto us a Son is given there is not any piece of this transaction but it is of special use and worth thy pains How many break their brains and waste their Spirits in studying Arts and Sciences things in comparison of no value whereas Paul otherwise determined not to know any thing among you but Jesus Christ To know Jesus Christ in every piece and point 1 Cor. 2.2 whether in Birth or Life or Death it is saving knowledge O stand not upon Cost whether Pains or Study Tears or Prayers Peace or Wealth Goods or Name Life or Liberty sell all for this Pearl Christ is of that worth and use that thou canst never over-buy him though thou gavest thy self and all the World for him the study of Christ is the study of studies the knowledge of Christ is the knowledge of every thing that is necessary either for this World or for the World to come O study Christ in every of the foresaid respects SECT II. Considering Jesus in that respect 2. LEt us consider Jesus carrying on this great work of our Salvation at his first Coming or Incarnation It is not enough to study and know these great Mysteries but according to the Measure of Knowledge we have we must Muse Meditate Ponder and Consider of them Now this Consideration brings Christ nearer and closer to the soul Consideration gathers up all the long fore-passed Acts and Monuments of Christ and finds a deal of sweetness and power to come flowing from them Consideration fastens Christ more strongly to the Soul and as it were rivets the Soul to Jesus Christ and fastens him in the heart A soul that truly considers and meditates of Christ thinks and talkes of nothing else but Christ Prov. 4.13 it takes hold and will not let him go I will keep to thee saith the soul in meditation for thou art my life Why thus O my Soul consider thou of Christ and of what he did for thee when he was incarnate and that thou maist not confound thy self in thy meditations consider a part of these particulars As 1. Consider Jesus in his Fore-runner and the blessed tidings of his coming in the flesh now the long-looked for time drew near a glorious Angel is sent from Heaven and he comes with an Olive-branch of peace first he presents himself to Zachary and then to Mary to her he imparts the Message on which God sent him into this neather World Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Luke 1.31 Till now Humane Nature was less than that of Angels but by the Incarnation of the Word it was to be exalted above the Cherubims What sweet News What blessed Tidings was this Message The Decree of old must now be accomplished and an Angel proclaims it upon Earth hear O ye Sons of Adam this concerns you as much as the Virgin Were ye not all undone in the Loins of your first Father Was not my Soul and thy Soul in danger of Hell-fire was not this our case and condition that after a little life upon Earth we should have been thrown into eternal torments where had been nothing but Weeping Wailing and Gnashing of Teeth And now that God and Christ should bid an Angel tell the News Ye shall not die lo here a Virgin shall conceive and bear a Son and he shall be your Jesus he shall save you from this Hell and Death and Sin he shall deliver your Souls he shall save you to the utmost his Name is
Humane Nature incourageth us to come unto him even after his Resurrection he was pleased to send this comfortable message to the sons of men Iohn 20.17 Go to my Brethren and say unto them I ascend to my Father and your Father and to my God and your God now as long as he is not ashamed to call us Brethren Heb. 11.16 God is not ashamed to be called our God O the sweet fruit that we may gather of this Tree the real distinction of two Natures in Christ As long as Christ is man as well as God we have a motive strong enough to appease his Father and to turn his favourable countenance towards us here is our happiness that there is one Mediator between God and Man 1 Tim. 1.5 the Man Christ Jesus 5. consider the Union of the two natures of Christ in one and the same Person as he was the branch of the Lord and the fruit of the Earth so these two natures were tied with such a Gordian knot as sin hell and the grave were never able to untie yea though in the death of Christ there was a separation of the soul from the body yet in that separation the hypostatical Union remained firm unshaken and indissoluble in this Meditation thou hast great cause O my Soul to admire and adore wonderful things are spoken of thee O Christ he is God in a Person of a God-head so as neither the Father nor the Holy Ghost were made flesh and he is man in the nature of man not properly the Person the humane nature of Christ never having any Personal subsistence out of the God-head this is a mystery that no Angel much less man is able to comprehend we have not another example of such an Union as you have heard only the nearest similitude or resemblance we can find is that of the Branch and Tree into which it is ingraffed we see one Tree may be set into another and it groweth in the Stock thereof and becometh one and the same Tree though there be two natures or kinds of fruit still remaining therein so in the Son of God made man though there be two natures yet both being united into one Person there is but one Son of God and one Jesus Christ If thou wilt consider this great mystery of Godliness any further review what hath been said in the object propounded where this union is set forth more largely and particularly but especially consider the blessed effects of this union in reference to thy self as our nature in the person of Christ is united to the God-head so our persons in and by this Union of Christ are brought nigh to God Hence it is that God doth set his Sanctuary and Tabernacle among us and that he dwells with us and which is more that he makes us houses and habitations wherein he himself is pleased to dwell by his holy Spirit Ye are the Temple of the Living God as God hath said I will dewll in them and walk in them and I will be their God John 17 20 21 22 23. and they shall be my People 2. Cor. 6.16 Was not this Christs Prayer in our behalf I pray not for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me I in them and thou in me that they may be perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me By reason of this hypostatical union of Christ Gal. 4.6 the Spirit of Christ is given to us in the very moment of our regeneration And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father and hereby we know that we dwell in him and he in us because he hath given us of his Spirit As the members of the Body howsoever distinct amongst themselves and all differing from the head yet by reason of one soul informing both the head and members they all make one compositum or man so all believers in Christ howsoever distinct Persons amongst themselves and all distinct from the Person of Christ and especially from the Godhead which is incommunicable yet by one and the same spirit abiding in Christ Eph. 4.4 1 Cor. 6.17 and all his Members they become one there is one body and one spirit he that is joyned to the Lord is one Spirit O my Soul consider of this and in considering believe thy part in this and the rather because the means of this union on thy part is a true and lively faith faith is the first effect and instrument of the Spirit of Christ disposing and enabling thy soul to cleave unto Christ and for this cause I bow my knees unto the Father of our Lord Jesus Christ that Christ may dwell in your hearts by Faith Eph. 3.14 17. 6. Consider the birth of Christ this man-God God-man who in his divine generation was the Son of God in his humane generation was born in a stable for the saving of the Children of men who were as the oxe and mule having no understanding It were a fruitful meditation to consider over and over that sweet resemblance of Christ being a Vine me-thinks I hear the Voice of my beloved Cant. 2.10 13. rise up my love the fig-tree putteth forth her green figs and the vine with the tender grapes gives a good smell arise my love my fair one and come away if Christ knocks at the door who will not awake and arise if Christ comes in view who will not look unto Jesus if Christ the Vine calls us to come see the vine with the tender grape who will not taste the goodness smell the sweetness and after a little taste of that goodness and sweetness that is in him who would not long after more till we come from the first fruits to the last-fruits of the Spirit even to those visions and fruitions of Christ in Glory Consider O my soul of this Vine till thou hast brought Christ near and close unto thy self Suppose thy heart the Garden wherein this Vine was planted wherein it budded blossomed and bare fruit suppose the holy Ghost to come upon thee and to form and fashion in thee Jesus Christ thus Paul bespeaks the Galathians my little Children of whom I travel in Birth again untill Christ be formed in you would not this affect would not the whole soul be taken up with this come receive Christ into thy soul or if that work be done if Christ be formed in thee O Cherish him I speak of the Spiritual birth O keep him in thy heart let him there bud and blossome and bear fruit let him fill thy soul with his Divine Graces O that thou couldst say it feelingly I live yet not I but Christ
the Spirit of our God As every man is so is he affected so he speaks and so he lives if thy life be supernatural so is thy affections so is thy words so is thy conversation Paul lived a life once of a bloody persecutor he breathed out threatenings against all the Professors of the Lord Jesus but now it is otherwise The life which I now live in the flesh Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me O my soul Hast thou the old conversation the old affections the old discourse the old passions thou used to have What Is thy heart a den of lusts a cage of unclean imaginations Then fear thy self there cannot from a sweet fountain come forth bitter streams there cannot from a refined spirit as refined come forth corrupted actions or imaginations a Thorn cannot send forth Grapes saith Christ so neither can a Vine send forth Thornes say we I know there is in the best something of flesh as well as of the spirit but if thou art new born then thou canst not but strive against it and wilt endeavour to conquer it 1 Pet. 3.4 2 Pet. 1.4 Rom. 7.22 2 Cor. 5.17 3. Where this new birth is there is a new nature a new principle Peter calls it the hidden man of the heart the divine nature Paul calls it the inward man the new creature it is compared to a root to a fountain to a foundation and for want of this foundation we see now in these sad times so much inconstancy and unsetledness in some professors themselves many have gotten new and strange notions but they have not new natures new principles of grace if grace were but rooted in their hearts though the winds did blow and storms arise they would continue firm and stable as being founded upon a Rock Never tell me of profession shew outward action outward conversation outward duties of Religion all this may be and yet no new creature you have some bruits that can act many things like men but because they have not an humane nature they are still brutish so many things may be done in a way of holiness which yet come not from this inward principle of renovation and therefore it is but copper and not gold mistake not O my soul in this which is thy best and surest evidence though I call the new birth a new creature my meaning is not as if a new faculty were infused into him that is new born a man when he is regenerate hath no more faculties in his soul than he had before his regeneration only in the work of regeneration those ablities which the man had before are now improved and made spiritual and so they work now spiritually which before wrought naturally As in the resurrection from the dead our bodies shall have no more nor other parts and members than they had before only those parts and members which now are natural shall then by the power of God be made spiritual 1 Cor. 15.44 It is sown a natural body it is raised a spiritual body there is a natural body and there is a spiritual body so the same faculties and the same abilities which before regeneration were but natural are now spiritual and work spiritually they are all brought under the government of the Spirit of Christ a lively resemblance of this change in the faculties of the soul we may discern in those natural and sensitive faculties which we have common with beasts as to live to move to desire to feel the beasts having no higher principle than sense use them sensually but a man enjoying the same faculties under the command of a reasonable soul he useth them rationally so is it in a regenerate man his understanding will and affections when they had no other command but reason he only used them rationally but now being under the guiding of the Spirit of Christ they work spiritually and he useth them spiritually and hence it is that a regenerate man is every where in Scripture Rom. 8.1 Gal. 5.18 25. said to Walk after the Spirit to be led by the Spirit to walk in the Spirit the Spirit by way of infusing or shedding gives power an ability a seed a principle of spiritual life which the soul had not before and from this principle of spiritual life planted in the Soul flows or springs those spiritual motions and operations as the Spirit leads them out according to the habit or principle of the new creature the divine nature the spiritual life infused Come then look to it O my soul What is thy principle within consider not so much the outward actions the outward duties of Religion as that root from whence they grow that principle from whence they come they are fixed ones setled ones by way of life in thee Clocks have their motions but they are not motions of life because they have no principles of life within Is there life within then art thou born again yea even unto thee a Child is born This is one evidence 2. From the latter words I lay down this position unto us a Son is given if we are Gods Sons The best way to know our Interest in the Son of God it is to know our selves to be Gods Sons by grace as Christ was Gods Son by nature Christians to whom Christ is given are coheirs with Christ only Christ is the first-born and hath the preheminence in all things our sonship is an effect of Christs sonship and a sure sign that unto us a Son is given Say then O my soul Art thou a Son of God Dost thou resemble God according to thy capacity being holy even as he is holy Why then Christ was incarnate for thee he was given to thee If thy sonship be not clear enough thou mayst try it further by these following Rules 1. The Sons of God Fear God If I be a Father Where is my Honour Mal. 1.6 saith God if I be a Master Where is my Fear If I be a Son of God there will be an holy Fear and Trembling upon me in all my approaches unto God I know there is a servile mercinary Fear and that is unworthy and unbeseeming the Son of God but there is a filial Fear and that is an excellent check and bridle to all our wantonness What Son will not Fear the frowns and anger of his loving Father 1 Pet. 1.17 I dare not do this will he say my Father will be offended and I whether shall I go Agreeable to this is the Apostles advice If ye call on the Father pass your sojourning here with Fear 2. The Sons of God Love God and Obey God out of a principle of Love Suppose there were no Heaven or Glory to bestow upon a regenerate person yet would he Obey God out of a principle of Love not that it is unlawful for the Child of God to have an Eye unto the recompence of reward Heb.
Blessed Object here is matter for it to work upon if thou canst possibly rejoyce in any thing at all O rejoyce in the Lord and again I say rejoyce Is there not cause read and spell what 's the meaning of the Gospel of Christ what is Gospel but Good spell or good tidings and wherein lies the good ridings according to its emency is it not in the glorious incarnation of the Son of God Luke 2.10.11 behold I bring you a Gospel so it is in the Original or behold I bring you good tidings of great joy which shall be to all People for unto you is born this day in the City of David a Saviour which is Christ the Lord. The Birth of Christ to them that have but touched hearts is the comfort of comforts and the sweetest balm and confection that ever was Oh my Soul what ailes thee Why art thou cast down and disquieted within me Is it because thou art a sinner why unto thee is born a Saviour his Name is Saviour and therefore Saviour because he will save his people from their sins Come then and bring out thy Sins and weigh them to the utmost aggravation of them and take in every Circumstance both of Law and Gospel and set but this in the other Scale that unto thee is born a Saviour surely all thy iniquities will seem lighter than vanity yea they will be as nothing in comparison thereof My Soul doth Magnifie the Lord said Mary and my spirit rejoyceth in God my Saviour Luke 1.46.47 Her soul and her spirit within her rejoyced at this Birth of Christ there is cause that every Soul and every Spirit should rejoyce that hath any interest in this Birth of Christ O my soul how shouldest thou but rejoyce if thou wilt consider these particulars 1. God himself is come down into the World because it was impossible for thee to come to him he is come to thee this consideration made the Prophet cry out Rejoyce greatly O thou Daughter of Zion Zâch 9.9 shout O Daughter of Jerusalem behold thy King cometh unto thee he is called a King and therefore he is able and he is thy King and therefore he is willing but in that thy King cometh unto thee here is the marvilous love and mercy of God in Christ Kings do not usually come to visit and wait upon their Subjects it is well if poor Subjects may come to them and be admitted into their Presence to wait on them O but see the great King of Heaven Earth the King of Kings and Lord of Lords stooping and bowing the heavens to come down to thee surely this is good tidings of great joy and therefore rejoyce greatly O Daughter of Zion A little joy is too scant and narrow for this news hearts should be enlarged the doors and gates should be set wide open for this King of Glory to come in as Balaam said of Israel God is with him and the shout of a King is amongst them Num. 23.21 so now may we say God is with us and the shout of a King is amongst us Rejoyce Zion Shout O Daughter of Jerusalem 2. God is come down in flesh he hath laid aside as it were his own Glory whilest he converseth with thee when God manifested himself as on Mount Sinai he came down in Thunder and Lightning and if now he had appeared in Thunder and Lightning if now he had been guarded with an innumerable Company of Angels all having their Swords of vengeance and justice drawn well might poor souls have trembled and have run into corners for who could ever be able to endure his coming in this way but lo poor Soul God is come down in flesh he hath made his appearance as a man as one of us and there is not in this regard the least distance betwixt him and us Surely this is fewel for joy to feed upon O why should God come down so sutably so lowly as in our nature if he would have thy poor soul to be afraid of him doth not this very design intend consolation to thy soul O gather up thy Spirit anoint thy heart with the Oyl of gladness see God himself is come down in flesh to live amongst us he professeth he will have no other life but amongst the Sons of men see what a sweet way of familiarity and entercourse is made betwixt God and us now he is come down in humane frailty 3. God hath took on him our Nature as a vast pipe to his Godhead that it may flow out in all manner of sweetness upon our hearts if God had come down in flesh only to have been seen of us Exod. 33.12 it had been a wonderful condescention and a great mercy if I have found favour in thy eyes said Moses shew me thy way that I may know thee but to come down in flesh and to come down in flesh not only to be seen but to dispatch the great business of our souls Salvation here 's comfort indeed with what joy should we draw water out of this well of salvation Surely the great reason of the shallowness of our Comforts shortness of our Hopes the faintness of our spirits the lowness of our Graces is from the not knowing or the not heeding of this particular Christ in flesh stands not for a Cypher but it is an Organ of life and grace unto us it is a fountain of comfort that can never run dry In this flesh there is laid in on purpose such a fulness of the Godhead that of his fulness we might receive in our measure grace for grace O my soul thou art daily busy in eying this and that but above all know that all the fulness God lies in Christ incarnate to be emptied upon thee this was the meaning of Christ taking on him flesh that through his flesh he might convey to thee whatsoever is in himself as God As for instance God in himself is Good and Gracious and Powerful and All-sufficient and Merciful and what not Now by his being in flesh he suites all this and conveyes all this to thee observe this for thy eternal comfort God in and through the flesh makes all his Attributes and Glory serviceable to thy soul 4. God in our Nature hath laid out the Model and Draught of what he will do unto all his Saints for ever humane nature was never so advanced before what to be glorified above the Angels to be united in a Personal union with the second person of the Godhead surely hence may be expected great matters here 's a fair step for the bringing of our Persons up to the enjoyment of God if God be come down in the likeness of man why then he will bring us up into the likeness of God look what was done to our nature in Christ the very same as far as we are capable shall be done to our persons in Heaven Think of it O my soul why hath God made flesh so
effect the fruit the benefit of his Conception Birth and of the wonderful union of the two natures of Christ may be all thine What dost thou hope in Jesus and believe thy part in this Incarnation of Christ why then pray in hope and pray in Faith what is prayer but the stream and river of Faith an issue of the desire of that which I joyfully believe 2 Sam. 7.27 Thou O Lord God of Hosts God of Israel hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his heart to pray this Prayer unto thee 2. We must praise This was the special duty practised by all Saints and Angels at Christs Birth Luke 1.46 Luke 1.68 My Soul doth magnifie the Lord saith Mary and my Spirit rejoyceth in God my Saviour And blessed be the Lord God of Israel said Zachary for he hath visited and redeemed his People and Glory to God in the highest said the Heavenly Host only one Angel had before brought the News Luke 2.11 unto you is born this day in the City of David a Saviour which is Christ the Lord but immediately after there were many to sing praises not only six Cherubims as Isaiah saw nor only four and twenty Elders as John saw but a multitude of Heavenly Angels like Armies that by their Heavenly Hallelujahs gave Glory to God O my soul do thou endeavour to keep consort with those many Angels O sing Praises sing Praises unto God sing Praises Never was like case since the first Creation never was the wisdom truth justice mercy and goodness of God so manifest before I shall never forget that last speech of a dying Saint upon the stage Blessed be God for Jesus Christ O my soul living and dying let this be thought on What Christ incarnate for me why bless the Lord O my soul and all that is within me bless his holy Name SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus in reference to this great transaction of his Incarnation Looking to Jesus contains this and is the cause of this the sight of God will make us like to God and the sight of Christ will make us like to Christ for as a Looking-Glass cannot be exposed to the Sun but it will shine like the same so God receives none to contemplate his face but he transforms them into his own likeness by the irradiation of his light and Christ hath none that dive into these depths of his glorious and blessed Incarnation but they carry along with them sweet impressions of an abiding and transforming nature Come then let us once more look on Jesus in his Incarnation that we may conform and be like to Jesus in that respect But wherein lies this conformity or likeness to Jesus I answer in these and the like particulars 1. Christ was conceived in Mary by the Holy Ghost so must Christ be conceived in us by the same holy Ghost To this purpose is the seed of the Word cast in and principles of Grace are by the Holy Ghost infused he hath begotten us by the Word saith the Apostle Jam. 1.18 James 1.18 How Mean Contemptible or Impotent Men may esteem it yet God hath appointed no other means to convey supernatural life but after this manner Where no Vision is the People perish where no preaching is there is a worse judgment than that of Egypt when there was one dead in every Family By the Word and Spirit the Seeds of all Grace are sown in the heart at once and the heart closing with it immediatly Christ is conceived in the heart Concerning this spiritual Conception or Reception of Christ in us there is a great question Whether it be possible for any man to discern how it is wrought But for the Negative are these Texts Our Life is hid with Christ in God Col. 3.3 and the Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth Joh. 3.8 It is a wonderful hidden and secret Conception The holy Ghost sets out that state of unregeneracy in which Christ finds us by the name of Death Eph. 2.1 So that it must needs be as impossible for us to discover how it is wrought as it is impossible for one to know how he receives his own life Some say the first act of infusing or receiving Christ or Grace they are all one is wrought in an instant and not by degrees and therefore it is impossible to discern the manner And yet we grant that we may discern both the preparations to Grace and the first operations of Grace 1. The preparations to Grace are discernable such are those terrours and spiritual agonies which are often before the work of Regeneration they may be resembled to the heating of metals before they melt and are cast into the Mold to be fashioned now by the help of Natural Reason one may discern these 2. Much more may the first Motion and Operations of Grace be discerned by one truly regenerate because that in them his Spirit works together with the Spirit of Christ such are sorrow for sin as sin and seek rightly for comfort an hungring desire after Christ and his Merits neither do I think it impossible for a regenerate man to feel the very first illapse of the Spirit into the Soul for it may bring that sense with it self as to be easily discerned although it doth not alwayes see nor perhaps usually see it is true that the giving of Spiritual Life and the giving of the sense of it are two distinct acts of the Spirit yet who can deny but that both these acts may go together though alwayes they do not go together Howsoever it is yet even in such Persons as in the instant of Regeneration may feel themselves in a regenerate estate this Conclusion stands firm viz. They may know what is wrought in them but how it is wrought they cannot know nor understand we feel the Wind and perceive it in the motions and operations thereof but the Originals of it we are not able exactly to describe some think the beginnings of Winds are from the flux of the Air others from the exhalations of the Earth but there is no certainty so it is in the manner of this Conception or passive Reception of Christ and Grace into our hearts we know not how it is wrought but it nearly concerns us to know that it is wrought look we to his conformity that as Christ was conceived in Mary by the Holy Ghost so that Christ be conceived in us in a spiritual sense by the same Holy Ghost 2. Christ was sanctified in the Virgins Womb so must we be sanctified in our selves following the Commandment of God Be ye holy as I am holy Souls regenerate must be sanctified Every man saith the Apostle that hath this hope in him 1 John 3.3 purifieth himself even as he is pure I know
That he might give an example himself of the performance of that which he enjoyned others 5. That he might receive Testimony from Heaven that he was the Son of God 6. That he might fulfil all Righteousness not only the Moral but the Figurative Ceremonial and Typical Some think that the Ceremony to which our Saviour looked at in these words was the washing of the Priests in water when they entred into their Function Exod. 29.4 Lev. 8.6 And Aaron and his Sons thou shalt bring to the door of the Tabernacle of the Congregation and shalt wash them with water And surely this was the main reason of Christs being Baptized that by this Baptism he might be installed into his Ministerial Office 2. How did John know him to be Christ It is very probable he had never seen his Face before they had in their Infancy been driven to several places and they were designed to several imployments and never met as we may well conceive till now besides the Baptist speaks expresly I knew him not John 1.33 but he that sent me to Baptize with water the same said unto me on whomsoever thou shalt see the Spirit descending and abiding on him the same is he that Baptizeth with the Holy Ghost Now this descent of the Holy Ghost was not till after Baptism how then did he know him to be Christ The Answer is given by some thus that John knew Christ in some measure before his Baptism but he knew him not so fully as after when the Holy Ghost had descended on him Others thus that John knew Christ before his Baptism by a present revelation and after Baptism by a present sign it is not unlikely but John knew Christ at his first arrival by revelation for if whiles he was in his Mothers womb he knew Christ being yet unborn how much more might he know and acknowledg him now at his Baptism Thus Samuel knew Saul and thus John might know Christ But for that knowledg he had after Baptism it was a further confirmation of that same knowledg that he had before Baptism and that not so much for his own sake as for the Peoples John 1.34 I saw and bear record that this is the Son of God 3. Wherein was the Glory or excellency of Christs Baptism The Ancients give many Encomiums to it and in some respects prefer it to the Birth of Christ Aug. Serm. 36. thus Augustine Many great Miracles were at Christ's Birth but they were far greater at his Baptism the Holy Ghost overshadowed him in the Womb but he brightly shone on him in the River then was the Father silent not a word from him but now a loud voice is heard from Heaven This is my beloved Son in whom I am well pleased then was the Mother under suspition because she was found with Child without a Father but now is the Mother greatly honoured in that the Holy Child is Fathered by God himself then was Christ hid to the world and this made John the Baptist say there stands one amongst you whom ye know not He was before his Baptism as the Sun in a Cloud or a Pearl in a shell or a Gold-mine in a Field but now he appears in publick and to manifest his Glory the Heavens open and from the Heavens the Holy Ghost descends and alights upon his sacred head and God the Father gives a voice from Heaven declaring his Divinity to the world If the Jews require a sign here is not one but many signs at once which as Beams do discover a Sun so they discover this Sun of Righteousness to be risen amongst them and herein was the Glory of Christ's Baptism 4. What was the Prayer of Christ at or after his Baptism The Evangelist Luke Luke 3.21 speaks of his Prayer It came to pass that Jesus being Baptized and Praying the Heavens were opened This was the manner of those that were Baptized assoon as they were Baptized to come out of the water and Pray and some think that these words Mat. 3.36 they were Baptized of him in Jordan confessing their sins hath reference to this if so then Christ having no sins to confess of his own the tenour of his prayer must needs be to some other purpose But to what purpose some say to the same purpose as his Prayers were usually as in John 17. that his Father would preserve his Church in Vnity and Truth and that he would Glorifie his Church that they also might be one even as he and his Father are one and especially that many might be converted by his Ministry which he was now beginning Others think that this Prayer at this time was for that which followed upon his very prayer i.e. that the Holy Ghost might descend and that the Father would Glorifie the Son by a Testimony from Heaven Indeed the Text hath laid his Prayer and the opening of the Heavens so close together as that it seems to point out what was the tenour of his Prayer by the consequent of it Before the Heaven was mured up no Dove to be seen no Voice to be heard but streight upon it as if they had but waited the last word of his prayer all of them follow and in another place we find the like return upon the like prayer John 12.28 Father Glorify thy Name then came there a voice from Heaven saying I have both Glorified it and I will Glorifie it again one reason more if we consider that Christ was now to enter upon the great Work of our Redemption and the preaching of the Gospel it will be no less strange to conceive that he prayed for the visible sealing of him to that Work and Office by the coming of the Holy Ghost John 6.27 To this purpose is that of the Evangelist for him hath God the Father sealed it is a Phrase borrowed from them who give their Commissions under hand and seal and this is certain that upon his Prayer God sent the holy Spirit who sealed him or allowed and confirmed him to the Office of our Redemption and therefore very probable it is that his Prayer might tend to that purpose but herein take heed of excluding what was mentioned in the former opinion for my part I suppose Christs prayer was both for himself and all Believers that the holy Ghost might now be joyned to the water and that all others as should ever after believe in his Name as afterwards he enlargeth his Prayer might have the Holy Ghost descend upon them John 17.20 5. Why was it that the Holy Ghost descended on Jesus I answer for these reasons 1. That John the Baptist might be satisfied for this Token was given John when he first began to preach John 1.33 that upon whom he should see the Spirit descending and remaining on him the same is He which Baptizeth with the Holy Ghost It was a sure sign to the Baptist whereby to know the Christ whose Harbinger and
pray not to run into temptation before we are led and yet for the comfort of God's people if it be so that we are led if by divine permission or by an inspiration of the holy Spirit we are engaged in an action or in a course of life that is full of temptations and empty of comforts let us look upon it as an issue of divine Providence in which we must Glorifie God but no argument of disfavour or dislove of God and why because Christ himself who could have driven the Devil away by the breath of his mouth yet was by the Spirit of his Father led to a Tryal by the Spirits of Darkness My Brethren count it all joy saith James James 1.2 when ye enter into divers temptations knowing that the trial of your Faith worketh Patience 3. The end of the Spirits leading Christ into the wilderness it was either immediate or remote 1. For the immediate end it was to be tempted of the Devil to this purpose was Christ brought thither that Satan might tempt him One would think it a very strange design that the Son of God should be brought into a wilderness to be set on by all the Devils in Hell but in this also God had another remote end i.e. his own Glory and our good 1. His own Glory appeared in this had not Satan tempted Christ how should Christ have overcome Satan The first Adam was tempted and vanquished the second Adam to repay and repair that Foil doth vanquish in being tempted now herein was the Power of Christ exceedingly manifested the Devil having the Chain let loose he lets flie at Christ with all his might and Christ that without blows could not have got a Victory by this furious assault of Satan he both overcomes him and triumphs over him And herein were the Graces of Christ exceedingly manifested how was the Faith Patience Humility Zeal and Valour of Christ set forth which they could not have been if he had alwayes lain quietly in Garrison and never had come into the Skirmish Who could have felt the Odoriferous smells of those Aromatical Spices if they had not been punned and bruised in this Mortar of Temptation It was by this means that the Graces of Christ clearly shined forth to his eternal Praise 2. As it was for his Glory so also for our Good Now we see what manner of Adversary we have how he fights and how he is resisted and how overcome now we see the dearer we are to God the more obnoxious we are to a trial of temptation now we see that the best of Saints may be tempted or allured to the worst of evils since Christ himself is solicited to Infidelity Covetousness and Idolatry now we see that we have not a Saviour and High Priest Heb. 4.15 16. that cannot be touched with the feeling of our infirmities but such a one as was in all things tempted in like sort yet without sin and therefore we may go boldly to the Throne of Grace that we may receive Mercy and find Grace of help in time of need 4. The time and occasion of the Devils Onset it was at the end of forty dayes Fast and when he was an hungred Some say as you have heard that all those forty dayes when Christ was in the Wilderness he was tempted only invisibly for Satan during that time assumed not any visible or conspicious shape which it the end of forty dayes say they he did my meaning is not to controvert these points Howsoever for his tempting yet for his fasting forty dayes and forty nights there is no controversy and of that we had some Types before Christ came into the World thus Moses fasted forty dayes at the delivery of the Law and Elias fasted forty dayes at the restitution of the Law and to fulfil the time of both these Types Christ thinks it fit to fast forty dayes at the accomplishment of the Law and the promulgation of the Gospel In fasting so long Christ manifests his Almighty Power and in fasting no longer Christ manifests the truth of his Manhood and of his weakness that he might approve that there was no difference betwixt him and us but sin he both fasted and was an hungred we know well enough that Christ could have lived without meat and he could have fasted without hunger it had been an easy matter for him to have supported his Body without any means of nourishment or Life but to shew that he was man as well as God and so fit a Mediator betwixt God and Man he would both feed and fast make use of the Creature and withall suffer hunger And now our Saviour is an hungred this gives occasion to Satan to set upon him with his fierce and violent temptations he knows well what baits to fish withall and when and how to lay them he hath Temptations of all sorts he hath Apples to cozen Children and Gold for Men he hath the Vanities of the World for the intemperate and the Kingdomes of the world for the ambitious he considers the temper and constitution of the Person he is to tempt and he observes all our exterior Accidents Occasions and Opportunities but of this hereafter 5. The Temptations themselves are in number three whereof the first was this If thou be the Son of God command that these stones be made bread What an horrible Entrance is this if thou be the Son of God no question Satan had heard the glad tidings of the Angel he saw the Star and the Journey and the Offerings of the Sages he could not but take notice of the gratulations of Zachary Simeon Anna and of late he saw the Heavens open and he heard the Voice that came down from Heaven This is my beloved Son in whom I am well pleased and yet now that he saw Christ fainting with hunger as not comprehending how infirmities could consist with a Godhead he puts it to the question if thou be the Son of God Oh here 's a point in which lies all our happiness how miserable were we if Christ were not indeed and in truth the Son of God Satan strikes at the root in this supposition If thou be the Son of God Surely all the work of our Redemption and all the work of our Salvation depends upon this one necessary Truth that Jesus Christ is the Son of God If Christ had not been the Son of God how should he have ransomed the world how should he have done or how should he have suffered that which was satisfactory to his Fathers wrath how should his Life or Death have been valuable to the sins of all the world If Christ be not the Son of God we are all gone we are lost we are undon we are damned for ever O alas farewell Glory farewel happiness farewell Heaven If Christ be not the Son of God we must never come there well Satan thou beginnest thy assault like a Devil indeed if thou be the Son of God but
which makes the encounter so much the more dangerous As 1. A Garrison of Soldiers ready at hand to appease occasional tumults 2. The temper of those mens spirits with whom the business was Cham. in loc they were men set upon gain the World's God 3. The great Confluence of the people it being the most solemn Mart of the Passover O what a Zeal was this that neither the weakness of the means on the one side to effect it nor the greatness of the power on the other side to hinder it did at all dismay him or cause him to desist seem he never so weak or be they never so strong he whips them out of the Temple and bids them be gone This action of Christ fulfils that Prophesie of Malachy Mal. 3.1 2 3. The Lord whom ye seek shall suddenly come to his Temple but who may abide the day of his coming and who shall stand when he appeareth for he is like Refiners fire and like Fullers Sope and he shall sit as a Refiner and Purifier of Silver and he shall purifie the Sons of Levi and purge them as Gold and as Silver that they may offer unto the Lord an Offering in Righteousness From the main we may observe that a perswasion of Christ's presence in our Church-assemblies is a special means or motive to bring all into order But what is this presence of Christ in Church-assembles If by Christ's presence we mean his bodily presence it is true that Christ in his Humanity whipped the Buyers and Sellers out of the Temple of Jerusalem then in his Manhood he was upon Earth and accordingly he vouchsafed his bodily presence to their assemblies and publick places but now his Manhood is in Heaven Acts 3.21 and the Heavens must contain him till the times of restitution of all things Now therefore we cannot expect his bodily presence unless we will maintain the Doctrine of Transubstantiation or of Consubstantiation which far be it from us 2. If by Christ's presence we mean his spiritual presence then the question is what is this spiritual presence of Christ for if we say it is his presence as he is God I should then query how God is said to be present with men in one place more than another God in his essence is fully every where and inclusively no where Heaven is his Throne and Earth is his Footstool and yet nor Earth nor Heaven nor the Heaven of Heavens is able to contain him whiles we speak spiritually of Christ's presence in the assemblies of his People we cannot mean his Universal presence but his especial presence and therefore as yet I suppose we have not the meaning of it 3. If by Christ's presence we mean the presence of his Spirit either in himself or especially in his workings stirrings actings and movings in our Spirit I should then subscribe only I think this is not all that is included in his especial presence true it is that when Christ was upon Earth he told his Disciples that he must go away for if he went not away the Comforter would not come unto them John 16.7 But if I depart said he I will send him unto you and accordingly when that Church-assembly was convened at Pentecost God sent the Holy Ghost much people being then gathered at Jerusalem that it might be divulged to all the World To all the Assemblies of the Saints Christ promised his Spirit though not alwayes in a visible manner Mat. 8.20 Where two or three are gathered together in my name saith Christ there I am in the midst of them Christ in his Spirit is in the midst of us stirring and moving in our spirits or the spirit of Unity is with united spirits O he is a sweet Spirit a Spirit of Love and Concord and Peace and Glory and therefore where should he be but with those that make harmony upon Earth He is with them and amongst them and in them 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you and worketh in you 4. If by Christ's presence we mean the presence of his Angels I shall then say we have said enough as a King is said to be where his Court is where his Train or Retinue are so Christ the King of Kings is there especially present where the Heavenly Guard the blessed Angels keep their sacred Station and Rendezvouz wheresoever it is Now that this is Christ's special presence it will appear in sundry Texts 1. When Jacob saw that vision in Bethel of the Ladder reaching from Earth to Heaven Gen. 28.16 17 and of the Angels of God ascending and descending upon it Surely saith Jacob the Lord is in this place and I knew it not and he was afraid and said how dreadful is this place this is none other but the House of God and this is the Gate of Heaven He calls it God's House where God and his holy Angels who are of his Houshold are especially present and he calls it the Gate of Heaven Heaven's Guild-Hall Heaven's Court namely because of the Angels for the Gate Guild-Hall or Court was wont to be the judgment-Hall and the place where Kings and Senators used to sit attended by their Guard and Ministers The Caldee addeth This is no common or private place but a place wherein God taketh pleasure and over against this place is the Gate of Heaven 2. When the Lord descended upon Mount Sinai to give the Law some place the specification of God's presence in the Angels to which purpose are alledged these Texts Who have received the Law by the disposition of Angels Acts 7.53 Gal. 3.19 Heb. 2.2 and have not kept it and again The Law was ordained by Angels in the Hand of a Mediator Again the Apostle calls the Law the Word spoken by Angels I have already delivered my thoughts concerning these Angels but some I say conclude from hence that the special presence of the Divine Majesty consists in the encamping of his sacred Retinue the blessed Angels for that the Lord of himself who filleth Heaven and Earth could not descend or be in one place more than another There 's yet another Text very pertinent to this And he said Deut. 33.2 the Lord came from Sinai and rose up from Seir unto them he shined forth from Mount Paran and he came with ten thousands of his Saints from his right hand went a fiery Law for them Psal 68.17 the words translated ten thousand of his Saints are in the Original ten thousands of Sanctity or holy ten thousands or holy Myriads which in my apprehension points to the Angels rather than his Saints and the Psalmist puts it out of question The Chariots of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai in the holy Place 3. After the Law given this presence of God was fixed to the Temple and what that was Isa
Yoak and a burthen but no that we answer with Christ his Yoak is easie and his Burthen is light Certainly there are burthens which grieve not the bearers at all as the burthen of feathers upon a Birds back it is nothing grievous to her but rather bears her up and a burthen of Gold and Jewels upon a mans back supposing it the reward of his portage and the hire of his labour it is nothing grievous to him but rather cheers him up Men Brethren and Fathers if we will but come and close with Christ the Spirit is given to enable us and Heaven is promised to encourage us the one gives power and the other stirs up our affections and how then should we complain of pressure O it is a sweet burthen sweetned by his Grace and sweetned by his Spirit and sweetned by a principle of love O how I love thy Law Psal 119.97 174. Psal 19.11 and sweetned by a principle of delight Thy Law is my delight and sweetned with a promise of reward In the keeping of thy Commandments there is great reward 2. They object we feel no such thing you tell us of sweetness easiness pleasantness Mal. 1.13 Amos 8.5 but if we must speak out our own experiences O what a weariness is it when will the New-moon be gone that we may sell Corn and the Sabbath that we may set forth wheat We feel a sweetness in these present enjoyments of the World but as for Holiness Grace Religion the Discipline of Christ we wonder where the sweetness is we can find no such secret golden Mines in these spiritual diggings I answer 1. This indeed is the speech of carnal and prophane men they feel no sweetness easiness pleasantness in Gods wayes The natural man receiveth not the things of the Spirit of God 1 Cor. 2.14 15. for they are foolishness unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth or discerneth all things Poor souls till God speak to your hearts you cannot understand this hidden Manna It is observed that God never sent the pleasant Manna unto Israel so long as their Flower and Bread of Aegypt lasted so never will you tast how good the Lord is so long as you doat on sin and vanity 2. Though you feel not these things for the present yet in time you may do yea certainly if you belong to God in time you will do O but when you will say when I answer the first tast of this sweetness is usually at the first taking of Christs yoak upon us as Merchants desire us to sell their waters are content in the first place to let you see and handle and tast thereby to induce you to buy so Jesus Christ willing as it were to part with Heaven he is content in the first place to impart a certain tast before hand and to sweeten the wayes of goliness unto us Bâhold Hos 2.14 I will allure her saith God and bring her into the Wilderness and speak comfortably unto her What is it that God means by alluring of his people I answer it contains these things As 1. A discovery of the beauty of holiness when God first effectually calls the soul home to himself he sets open the beauty of his service naturally the heart is possessed with much prejudice against the wayes of Religion Oh what a strict rule is this to carnal men to pull out their right eyes to cut off their right hands to hate Father and Mother and Wife and Lands and Life for the Name of Christ to cross their own desires to deny their own selves to mortifie their earthly members to follow the Lamb through evil report and good report through afflictions and persecutions and manifold temptations whithersoever he goeth to war with principalities and powers and spiritual wickednesses in high places and hence it is that the Lord is forc'd to set forth the wayes of Christ as beautiful even under crosses and afflictions thus when the watchman smote the Church and wounded her and took away her vail yet she still acknowledged Christ for whose sake she suffered to be white and ruddy Cant. 5.7 10. the fairest of ten thousands Christ sets forth himself and his wayes in all the grace and goodness and beauty and sweetness and loveliness that possibly may be q. d. by these I will allure them that belong unto me 2. An out-bidding of all the temptations of other Lovers before Christ come souls go a whoring from Christ their hearts are allured by other lovers the world the flesh and the Devil come in and they proffer Souls such and such contentments but when Christ comes he deals with souls in a more Powerful way and he out-bids all their former lovers q. d. Did their lovers proffer them comfort I will bid more comfort Did their lovers proffer gain I will bid more gain Did their lovers proffer honour and respect I will out-bid them in that also And indeed then hath the Gospel a true and full and gracious work upon the heart when it yields to the proffers of the Gospel as finding that all that the World can bid is now out-bidden you know when one comes to offer so much for a commodity and another out-bids him he carries it away so when the World and lust and sin proffer to the soul such and such contents then comes Christ and out-bids all and so the bargain is made up and Christ carries the heart away sinners it may be as yet you feel none of these things but in time you may do and in the mean time you see here is a word for it Behold I will allure her c. 3. They object the Saints themselves feel no such things for ought appears to the World whose spirits are more heavy and sad as it is said of Christ himself that he never laughed and as David said of himself Why art thou cast down O my soul Psal 42.5 and why art thou disquieted within me So it may be said of some Christians if they are strict that they are seldom merry or pleasant But I answer 1. Christians that keep indeed close to the rule are for the most part serious and the word may suppose them as sad 2. It may be they are not in their element in the acts of Religion and therefore they cannot express their spiritual cheerfulness a fish cannot delight it self on the Earth but when it is in the water a Bird doth not sing on the ground but when it is got up into the air Gods people cannot rejoyce in sin as drunkards and revellers do but when their hearts are in Religious exercises and in communion with God they are merry and pleasant 3. It may be they are in such company as may make them sad the men of the World object against Saints that they are heavy and sowr and melancholy men but in the mean time they consider not that their swearing
judgment to come Acts. 24.25 and see what influence they have when Paul preached such a Sermon to Felix it is said that he trembled a Sermon of the chaffs burning with unquenchable fire is enough to make thy heart tremble if Powerfully delivered and affectionately received but see what effect doth it work on thy heart and life dost thou feel in thee a Spirit of mortification dost thou with the Baptist die to the world dost thou deny thy will of all its natural sinful desires dost thou abstain from pleasures and sensual complacencies that the Flesh being subdued to the Spirit both may join in the service of God dost thou kill the lusts of the flesh by taking away the fuel and incentives of Lusts this is the work of meditation it first employes the understanding in consideration of things and then the will in the reception of things and both these in order to Grace and a pious conversation that meditation which determines in notions or speculations of knowledg is like the winter Sun that shines but warms not O my Soul consider and so long consider on the preaching of this prodromus or forerunner of Christ till thou feelest this consideration to have some warmth in thy heart and influence on thy life in order to holiness self-denial and mortification 2. Consider of the Baptism of Christ he that never sinned was made sin for us and so it was proper enough for Christ to take upon him the Sacrament of sinners or of repentance for sin but especially he was baptised that in the symbole he might purifie our nature whose stains and guilt he had undertaken Consider of this O my soul and bring it home to thy self surely every soul that lives the life of Grace is born of water and the Spirit and to this purpose Christ who is our life went down into the waters of Baptism that we who descend after him might find the effects of it as pardon of Sin adoption into the Covenant of Grace and holiness of life Had not Christ been Baptised what vertue had there been in our Baptism As it became him to fulfil all righteousness Matth. 3.15 and therefore he must needs be baptized so he fulfilled it not for himself but for us Christ's obedience in fulfilling the Law is imputed to all that believe unto righteousness as if themselves had fulfilled so that he was Baptized for us and the vertue of his Baptism is derived unto us O the sweet of this meditation Christ was Baptized and when Baptized the Heavens were opened and the Holy Ghost descended and a voice from Heaven proclaimed him to be the Son of God and one in whom the Father was well pleased and the same ointment that was cast upon the head of our High Priest went unto his beard and thence fell to the borders of his garment for as Christ our Head felt those effects in manifestation so through Christ do we believe the like effects in our very Baptism the Heavens then as it were opened unto us and the holy Ghost then descended upon us and then were we consigned to the inheritance of Sons in whom the Father through his Son is also well pleased O my soul what a blessing is there in the Baptism of Christ and how mayest thou suck and be satisfied if thou wilt put thy meditation to the right use the Baptism of Christ is as a field of flowers wherein is a world of priviledges as justification adoption regeneration sanctification glorification O then fix thy soul at least on some of these flowers and leave them not without carrying some honey away with thee if thou art in Christ thou art Baptised into his death and Baptized into his Baptism thou partakest of the fruit and efficacy both of his death and life and baptism and all 3 Consider the fasting and temptation of Christ in the Wilderness Now we see what manner of adversary we have how he fights how he is resisted how overcome in one assault Sathan moves Christ to doubt of his Fathers providence in another to presume on his Fathers protection and when neither diffidence nor presumption can fasten upon Christ he shall be tryed with honour and thus he deales with us if he cannot drive us down to despair he labours to lift us up to presumption and if neither of these prevail then he brings out pleasures profits honours temptations on the right hand which are indeed most dangerous O my soul whilst thou art in this warfare here 's thy condition temptations like waves break one in the neck of another if the devil was so busie with Christ how shouldst thou hope to be free how mayest thou account that the repulse of one temptation will but invite to another well but here 's thy comfort thou hast such a Saviour as was in all things tempted in like sort yet without sin Heb. 4.15 16. how boldly therefore mayst thou go to the Throne of Grace to receive mercy and to find grace of help in time of need Christ was tempted that he might succour them that are tempted never art thou tempted O my soul but Christ is with thee in the temptation he hath sent his Spirit into thy heart to make intercession for thee there and he himself is in Heaven making intercession and praying for thee there yea his own experience of temptations hath so wrought it in his heart that his love and mercy is most of all at work when thou art tempted most As dear parents are ever tender of their Children but then especially when they are sick and weak and out of frame so though Christ be alwayes tender of his People yet then especially when their souls are sick and under a temptation O then his bowels yearn over them indeed 4 Consider Christs first manifestations by his several Witnesses we have heard of his Witnesses from Heaven the Father Son and holy Ghost and of his Witnesses on Earth the Baptist his Disciples and the works that he did in his Fathers Name and all these Witnesses being lively held forth in the preaching of the Gospel they are Witnesses to us even to this day is Christ manifested to us yea and if we are Christs even to this day is Christ manifested within us O my soul consider this above all the rest O it is this manifestation within that concerns thee most because ye are Sons Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts if Christ be not manifested in thy heart by his blessed Spirit thou art no Son of God and therefore the Apostles puts thee seriously on this tryal Examine yourselves whether ye be in the Faith prove your selves know ye not your own selves how that Jesus Christ in you 2 Cor. 13.5 except ye be reprobates Is Christ manifested in thee surely this is more than Christ manifested to thee the bare history is the manifestation of Christ unto thee but there 's a mystery in
the inward manifestation The Apostle speaking of the Saints he adds Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory O the Riches of the Glory of this mystery consider it Oh my soul God might have shut thee up in blindness with the world or he might only have given thee parts and gifts or at most he might hav enlightened thy reason to have taken in the outward notions of the Gospel but hath he revealed Christ in thee hath he let thee see into the wonders of his Glory hath he given thee the light of his Glory within Oh this argues the witness of Christs Spirit this only the experimental Christian feels Chrysostom sometimes speaking of the more hidden and choice principles of Christianity he useth this phrase Sciunt initiati quid dico those that are initiated or admitted into our mysteries know what I mean so may the Ministers of Christ Preaching of these inward Manifestations say Sciunt initiaty c. it is only the Spiritual man can know these things for they are spiritually discerned O my soul meditate on this untill thou feelest Gods Spirit working in thy Spirit these inward Gracious Glorious manifestations It is Christ in thee is the hope of Glory 5. Consider Christs whipping the buyers and sellers out of the Temple Sometimes O my soul thou art in secret and sometimes thou art in the Assemblies of Gods people and if thou art in duty wheresoever thou art consider the especial presence of Christ and what is that but the presence of his Spirit and the presence of his Angels 1. The presence of his Spirit this we know by his working in us certainly the Spirit doth not only hover over us but worketh in us How in us I answer by his quickning feeding cherishing healing mollifying melting comforting In this manner he works in us when we are in Ordinances Why now is he I hope riding with triumph in the midst of the Assembly now is he in his Chariot in his Throne in the hearts of his people and therefore away away with all buyers and sellers out of that Temple of the holy Ghost 2. The Presence of Christ is the presence of his Angels as a King is where his Court is so is Christ the King of Kings especially present where his blessed Angels pitch their Tents And the presence of Angels is worthy O my soul of thy consideration Certainly they are ministring Spirits that have a work to do upon thy inward man I grant the Spirit of Christ can only enlighten the understanding and determine the will effectually it is he only can bend and turn and form the mind which way soever he pleaseth but the Angels can speak also to thy spiritual parts and though the spirit only determine yet their speaking carries a Power with it By way of digression it is a fine skill to know how the Angels can speak to us and how we may know when they speak and how we may discern what is spoken by the immediate inspiration of the spirit and what by the mediation of the Angels 1. How do the Angels speak to us We must conceive if we understand this first that the Images or phantasms of things received by the outward senses are kept and preserved by the inward senses as the species of sounds of shapes or whatsoever else 2. That the images phantasms so kept may be so moved by our spirits or humours or some extrinsecal things as that they may move the fancy and provoke it to represent and conceive such things as neither appear nor are at that time perceived by any outward sence at all This appears 1. In our ordinary course as we can sit in the dark where we hear and see nothing and yet there we can multiply a fancy in infinitum by an act of our own Will 2. This appears in our dreams when though we hear or see nothing yet the humour can stir up the memory of things and provoke our fancies to the apprehension of this or that 3. This appears also in sickness which altering the body and the humours and so troubling the fancy it begets strange fancies and makes dreadful and fearfull representations unto us now this we must know that whatsoever an inferiour Power can do that a superiour Power can do much more whatsoever an act of our own Will or natural Dreams or preternatural sickness can do that the Angels can do most orderly and efficaciously they know exactly how the Spirits and humors must be moved that the images or phantasms may be applyed to such and such conceptions or apprehensions most accommodate and fitted for the knowledg of what truth they would suggest So that to me here is the difference between the converse of Men and Angels Men can speak to our understandings by the mediation of our external senses but Angels go a nearer way to work and speak to the internals first of all they do no more but come into the memory the treasurer of all our phantasms and imaginations and there make such and such compositions even as they please and then the understanding takes them off and reads what is written without more ado 2. How may we know when the Angels speak to us I confess it is an hard question and easily it cannot be solved only some conjecture we may have as in a case of evil thou art in a way of sin and near to fall into it it may be on a sudden thou hearest within thee some contrary whisperings which also are above the whisperings of a natural conscience common to the wicked or in case of good it may be on a sudden thou hearest within thee some independent supernatural perswasions and reasonings to this or that good or to this or that object which may more easily lead thee to chuse the good in these cases thou mayest conjecturally think that these whisperings or motions are of the Angels of God Bodin tells a story of one who desired of God a guidance and assistance of an Angel and accordingly he had sencible manifestations of a Spirit that assisted him and followed him till his death if in company he spake any unwary words he was sure to be advertised and reproved for it by a dream in the night or if he read any Book that was not good the Angel would strike upon the book to cause him to leave it 3. But how should we discern what is spoken by the immediate inspiration of the spirit and what by the mediation of the Angels here indeed we are at a stand and therefore my best resolution is that of Calvin That in such secrets we should keep one rule of modesty and sobriety and that we should neither speak nor think nor yet desire to know any other thing than such as hath been taught us by Gods Word I know not any great use there may be of this
feet and to kiss them another woman breaths out these desires after Christ If I may but touch the hem of his garment I shall be whole Mat. 9.21 Mary Magdalen sought only to have her Arms filled with his dead body Joseph of Arimathea was of the same mind O the bloody winding-sheet together with the dead and torn Body of Christ in his arms are most precious and sweet Christ's Clay is Silver and his Brass Gold John the Baptist thinks it an honour to unloose the Latchets of his shoes David John 1.27 though he was a great Prophet and appointed to be King over Israel yet his soul pants thus O that I might be so near the Lord as to be a door-keeper in the house of my God Yea Psal 84.10 Ver. 3. he puts an happiness on the Sparrow and the Swallow that may build their Nest besides the Lords Altar 2. The more considerable actions of Christ are especially desireable Oh my soul wouldst thou but run through his Life and consider some of his more eminent actions in relation to his Friends or in relation to his Enemies what desires would these kindle in thine heart after Christ 1. To his Friends he was sweet and indulgent where there was any beginnings of Grace he did encourage it so was the Prophesie A bruised reed shall he not break and smoking flax shall he not quench Nay Mat. 12.20 where was but a representation of Grace he seemed to accept of it Thus when the young man came and said What good thing shall I do to inherit eternal life he embraced him Mar. 10.17 21 and made much of him then Jesus beholding him he loved him And so the Scribe which asked him which is the first Commandment of all in the conclusion Christ told him Mar. 12.28 34 Thou art not far from the Kingdom of God He laboured to pull him further in telling him he was not far from Heaven and Glory Mat. 9.36 And so the people that fainted for bread of Life that were scattered abroad as sheep having no shepherd he was moved with compassion on them ãâã ãâã ãâã ãâã ãâã he was bowelled in heart his very bowels were moved within him 2. To his enemies he was kind and merciful many a time he discovers himself most of all unto sinners he was never more familiar with any at first acquaintance than with the woman of Samaria that was an Adultress and Mary that had been a sinner how sweetly did he appear to her at the very first view how ready was he to receive sinners how ready to pardon and forgive sinners how gracious to sinners after the pardon and forgiveness of sin See it in Peter he never cast him in the teeth with his Apostasie he never upbraided him with it he never so much as tells him of it only he looks upon him and afterwards Lovest thou me O Peter lovest thou me why Peter lovest thou me Often he was wronged and injured by men but what then was he all on a heat did he call for fire down from heaven to destroy them Indeed his Disciples being more flesh than spirit would fain have had it so but he sweetly replies O you know not what spirits you are of Luke 9.55 56. the Son of man is not come to destroy mens lives but to save them Sometimes we find him shedding tears for those very persons that shed his precious blood Oh Jerusalem Jerusalem c. if thou hadst known even thou at least in this thy day the things belonging to thy peace c. Why O my soul Isa 26.1 8. if thou wouldst but run through such passages as these how desireable are they well might they sing in that day in the Land of Judah In the way of thy judgments O Lord have we waited for thee the desire of our soul is to thy name and to the remembrance of thee Cant. 5.10 16. 3. The ever blessed and holy person of Christ is desireable above all My Beloved is white and ruddy the chiefest of ten thousands yea he is altogether lovely or desireable so Vatablus renders it Christus est totus desideria Christ is all desirâs If the actions of Christ be desirable what must himself be If the parings of his bread be so sweet what must the great Loaf Christ himself be Christ is admirable in action and person but above all his person is most admirable no creature in the world yields the like representation of God as the person of Jesus Christ he is the express Image of the person of his Father Heb. 1.3 as the print of the Seal on the Wax is the express image of the Seal it self so is Christ the highest representation of God he makes similitude to him who otherwise is without all similitude And hence it is that Christ is called the Standard-bearer of ten thousands Cant. 5.10 all excellencies are gathered up in Christ as Beams in the Sun Come poor Soul thy eyes run to and fro in the world to find Comfort and happiness thou desirest after worldly Honour worldly Pleasure worldly Profits cast thy eyes back and see Heaven and Earth in one look if thou wilt at what thy vast thoughts can fancy not only in this world but in the world to come or if thou canst imagine more variety see that and infinitely more shining forth from the person of the Lord Jesus Christ no wonder if the Saints adore him no wonder if the Angels stand amazed at him no wonder if all Cteatures vail all their glory to him Oh what are all things in the world to Jesus Christ Paul compares them together Phil. 3.8 ãâã ãâã ãâã ãâã ãâã all things with this one thing And I account all things but loss for the excellency of the knowledge of Christ And I count all things surely all things is the greatest count that can be cast up for it includeth all prices all sums it takes in Earth and Heaven and all therein that are but as created things q. d. Nations and all Nations Gold and all Gold Jewels and all Jewels Angels and all Angels all these and every all besides all these what are they in comparison of Christ but as feathers dung shadows nothing If there be any thing worthy a wish it is eminently transcendently originally in the Lord Jesus Christ there is no honour no felicity like that which Christ hath some are sons Christ is an only Son some are Kings but Christ is King of Kings some are honourable none above Angels Christ is above Angels and Arch-angels To which of the Angels said he at any time thou art my Son this day have I begotten thee Heb. 1.5 Some are wealthy Christ hath all the sheep on a thousand hills the very utmost parts of the earth are his some are beautiful Christ is the fairest of all the children of men he is spiritually fair he is all glorious within if the beauty of the Angels
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
ones And I looked saith John and behold a door was open in Heaven and the first voice I heard was as it were of a trumpet talking with me which said come up hither Rev. 4.1 and no sooner was he in the Spirit and entred in but he heard the new song of the four beasts Rev. 5.9 and four and twenty Elders saying to Christ Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood Come now and gather in all these several particulars there is in Christ's blood inclusively the person of Christ the price of souls a merit and satisfaction a copious and full satisfaction remission of sins reconciliation with God immunity from dangers a passage into glory I might add all other priviledges benefits dignities of the soul for they all flow from the blood of Jesus and they are all contained either expresly or vertually in the blood of Jesus and is not all this worth the looking after O my soul where is thy languor and fainting towards this blessed object Shall Ahab eagerly desire after Naboth's vineyard yea so eagerly desire it that his desire shall cast him upon his bed and is not Christ's blood better than Naboth's vineyard how is it O my soul that thou art not sick on thy bed in thy desires after Jesus when David desired strongly after God's Law he expressed his longings by the breaking and fainting of his soul Psal 119.20 81. My soul breaketh for the longing that it hath to thy judgment at all times and my soul fainteth for thy Salvation Oh where be these breakings and faintings 2 Cor. 5.2 strength of desire is expressed by the Apostle by groaning which is the language of sickness Oh where be these groanings after Christ's death when I call to mind that Christ's death is my ransome that Christ's wounds are my salves that Christ's stripes are my cures that Christ's blood is my fountain to wash in and to be clean how should I but pray in this sence His blood be upon us and on our children Oh I am undone except I have a share in this blood why it is only this blood that can heal my soul it is only this Fountain opened to the house of David and to the inhabitants of Jerusalem that can quench my thirst and now I have seen the Fountain opened how should I but thirst and cry out with the woman of Samaria O give me this water that I thirst no more John 4.15 But alas I say it I only say it Oh that I could feel it Oh my Jesus that thou wouldst breed in me ardent desires vehement longings unutterable groans mighty gaspings O that I were like the dry and thirsty ground that gapes and cleaves and opens for drops of rain when my spirit is in right frame I feel some desires after Christ's blood but how short are these desires how unworthy of the things desired come Lord kindle in me hot burning desires and then give me the desirable Object SECT IV. Of hoping in Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our Salvation in his sufferings and death Heb. 6.11 By this hope I intend only that which the Apostle calls full assurance of hope The main question is Whether I have any part in Christ's sufferings they are of excellent use and of great value to believers but what am I the better for them if I have no part in them or if I say I hope well Oh but what grounds of that hope it is not every hope that is a well grounded hope full assurance of hope is an high pitch of hope and every Christian should strive and endeavour after it now that we may do it and that we may discern it that our hope is not base but right-born that the grounds of our hope in Christ's death are not false but of the right stamp I shall lay down these signs 1. If Christ's death be mine then is Christ's life mine and converse if Christ's death be mine then is Christ's life mine Christ's active and passive obedience cannot be severed Christ is not divided we must not seek one part of our righteousness in his birth another in his habitual holiness another in the integrity of his life another in his obedience of death They that endeavour to separate Christ's active and passive obedience they do exceedingly derogate from Christ and make him but half a Saviour Heb. 7.22 was not Christ our Surety Heb. 7.22 and thereupon was he not bound to fulfil all righteousness for us i.e. as to suffer in our stead so to obey in our stead oh take heed of opposing or separating Christ's death and Christ's life either we have all Christ or we have no part in Christ now if these two be concomitants well may the one be as the sign of the other search then and try O my soul hast thou any share in Christ's life canst thou make out Christ's active obedience unto thy own soul if herein thou art at a stand peruse those Characters laid down in the life of Christ the many glorious effects flowing out of Christ's life into a Believer's soul we have discovered before 2. If Christ's death be mine then is that great end of his death accomplished in me viz. By the sacrifice of himself he hath put away sin even my sin and Heb. 9.26 Eph. 1.7 Dan. 9.24 in him I have redemption through his blood even the forgiveness of sins As on this account he suffered to finish the transgression to make an end of sins and to make reconciliation for iniquity so if his death be mine I may assuredly say my sins are pardoned and mine iniquities are done away Come then and try by this sign canst thou assure thy self that thy sins are forgiven thee hast thou heard the whispers of Gods Spirit Son or Daughter be of good comfort thy sins are remitted there is no question then but thou art redeemed by his blood thou hast part in his sufferings Indeed this very Character may seem obscure assurance of pardon is the hidden Manna the white Stone which no man knoweth saving he which receives it and feels it and yet if thou diligently observest the Spirit 's actings even this may be known remission of sin and repentance for sin are twins of a birth those two God in Scripture hath joined together If we confess our sins 1 John 1.9 Acts 8.22 Acts 5.31 Luk. 24.46 47 he is faithful and just to forgive our sins And repent and pray if the thought of thy heart may be forgiven thee And Christ is a Prince and a Saviour to give repentance to Israel and forgiveness of sins And thus it is written and thus it behoved Christ to suffer That repentance and remission of sins should be preached in his Name In this way David assured himself I said I will confess my Transgressions unto
its swinge and breaking out the heart that lodged it abhors its self in dust and ashes cries mightily unto God for mercy and pardon repairs the breach with stronger resolution and more invincible watchfulness against future assaults but a Lust unmortified possesseth it self and rules and reigns in the heart and soul it abides there and will not away I shall not deny but there may be a cessation of its actings for a time but that is not any want of good will as they say but only of matter means opportunity enticement company provocation or the like and after such cessation or forbearance the heart usually entertains it again with more greediness it lies and delights in it as much as ever it hardens it self most obstinately in it as if it were impossible to leave it or live without it with any kind of comfort 4. True mortification is a painful work The very word imports no less to kill a man or to mortifie a member will not be without pain hence it is called a crucifying of the flesh Gal. 5.24 Mat. 5.29 30. and a cutting off the right hand a plucking out the right eye they that are Christ's have crucified the flesh if thy hand offend thee cut it off and if thy eye offend thee pluck it out in this respect this death unto sin carries with it a likeness to the death of Christ it is attended with agonies and soul-conflicts both before and after our conversion 1. Before conversion before the first wound be given it why then ordinarily there is some compunction of Spirit some pricking of heart what a case do we find the Jews in when after Peters Sermon they were pricked at their hearts and what an agony do we find the Jailor in when he came trembling in and falling down at the Apostles feet and crying out Sirs What shall I do to be saved With such agonies as these Acts 2.7 Acts 16.30 is the beginning of mortification usually attended I do not say that they are alike in all whether for degree or continuance but in ordinary true and sound conversion is not without some of these soul-conflicts 2. After conversion after the first round there are some agonies still for though a Believer be delivered of sin in respect of the guilt and reigning power yet he hath still some remainders of sinful Corruption left within him which draw many a groan and many a sign from his trembling heart Rom. 8.23 we also have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the Redemption of our bodies such are the groans of mortifying Saints Saints dying unto sin like the groans of dying men whose souls being weary of their bodies do earnestly desire a dissolution and thus Paul groaned when he said O wretched man that I am Rom. 7.24 who shall deliver me from the body this death Oh what a Touchstone is this how will ihis discover true mortification from that which was counterfeit Some may think they are dead unto sin when in deed and in truth they are not dead but asleep unto sin and it appears by this because there were no pangs in their death you know this is a difference betwixt death and sleep there are pangs in the one but not in the other O my soul examine what pangs were there in thy death unto sin what agonies what soul-conflicts hast thou felt what compunction of heart what affliction of Spirit hast thou endured for sin what trouble hast thou had to find such a law in thy members rebelling against the law in thy mind Rom. 7.23 and bringing thee into captivity to the Law of sin why surely thou art not so mortified as to be freed wholly from the power of sin it may be it doth not rule in thee as a Prince yet certainly it tyrannizeth over thee it oft-times carries thee contrary to the bent of thy regenerate mind to the omittting of what thou wouldst do and to the committing of what thou wouldst not do and is not this an affliction of Spirit doth not this cause frequent conflicts in thy spirit if not thou mayest well suspect that sin is not dead but asleep or if it be dead to thee yet thou art not dead to it I confess death-pangs are not all alike in all some have a more gentle and others a more painful death so it is in this Spiritual death unto sin and that herein there may be no mistake I shall propound this question What is the least measure of these pangs these soul-agonies and conflicts that are necessarily required to true mortification I answer 1. There must be a sense of sin and of Gods wrath due unto sin such a sense we find in Jesus Christ he was very sensible of the weight and burden of those sins and of the wrath of God that lay upon him which made him cry out My God My God why hast thou forsaken me thus souls in the act of Mortification sometimes cry out O my sins and Oh God's wrath 2 There must be sorrow for Sin Such an affection we find also in Jesus Christ My soul is exceeding sorrowful even unto death ãâã ãâã ãâã ãâã ãâã 2 Cor. 7.10 he was beset and surrounded with sorrows so every mortified sinner at one time or other he feels an inward sorrow and grief even that Godly sorrow which the Apostle speakes of a sorrow according to God i. e coming from God well-pleasing to God and bringing to God back again 3. There must be a desire of being freed and delivered from sin Luke 12.50 such a desire we find also in Jesus Christ I have a Baptism to be Baptised with and how am I straitned until it be accomplished A regenerate soul earnestly desires to be freed not only from the guilt but also from the power of sin O wretched man that I am who shall deliver me c 4. There must be answerable endeavours in effectual strivings against sin Heb. 12.4 Ye have not resisted unto blood striving against sin How did our Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears Heb. 5.7 so will a regenerate soul wrestle with God about tââ death of sin praying watching going out in the strength of God and engaging in a continual war a deadly fewd against it and these are the least of those soul-conflicts wherewith this mortification or death unto sin is attended Now try we the truth of our Mortification by these signs Doth it spring from a right root of Faith is it general and universal in respect of all sins is it accompanied with combates doth the flesh lust against the Spirit and the Spirit against the flesh and in this combate doth the spirit at last prevail and triumph over the flesh do we find it a painfull work both before and after conversion why then may I say with the Apostle now I know Christ
and the fellowship of his sufferings now by the Grace of Christ I am made conformable to his death As he died for sin so I die to sin and here is the ground of my hope that Christs death is mine For the second whether we encrease and grow in our mortification this question is needfull as the former to satisfie our souls interest in the death of Christ As true Grace is growing Grace so true mortification is that which grows Now that we may be resolved in this point also the growth of our mortification will appear by these following signs 1. Growing Mortification hath its chiefest conflicts in spiritual lusts At first we mortifie grosser evils such as Oaths Drunkenness Uncleanness worldly-mindedness or the like but when we grow in this Blessed duty we then set our selves against spiritual wickednesses as Pride Presumption Self-carnal confidence in a man 's own graces or the like 2 Cor. 7.1 this Method the Apostle sets down let us cleanse our selves from all filthiness of flesh and spirit first from all filthiness of the flesh or body and then from all filthiness of the spirit or soul as the children of Israel in their entrance into the land of Promise first they sate upon the frontiers and skirts of the Land and then they sought it out and prevailed in the heart of the Country so Christians in their mortification they first set upon worldly lusts gross evils outward sins and when they have encountred them at the frontiers they then conflict with such corruptions as lie more inwardly in the very heart spiritual wickednesses that are within Now if this be our case here is one sign of our growth 2. Growing mortification is more even constant lasting durable when there is in the heart a sudden flowing and reflowing it comes from those vast Seas of Corruptions that are within us many souls have their Ague-fits sometimes hot and sometimes cold it may be now they are in a very good frame and within an hour or two a mighty Tide comes in and they are born down by sin and corruption in this case mortification is very weak But on the contrary if we find our standing more firm and sure if for the main we walk evenly and keep closely to the Lord it carries with it an evidence that our mortification grows 3. Growing mortification feels Lust more weak and the Spirit more strong in its ordinary actings If we would know the truth of growth let us look to our usual fits of sinning for then a man's strength or weakness is discerned most as a man's weakness to good is discerned when he comes to act it Rom. 7.18 to will is present with me but how to perform that which is good I find not so a man's weakness to sin is best discerned when he comes to act it Mark then the ordinary fits as we call them of sinning sometimes God is pleased to appoint some more frequent assaults as if he would on purpose suffer the law of the members to war and to muster up all their forces that so we might the rather know what is in our hearts at such a time if we find that resistance against sin grows stronger that sin cannot advance and carry on his Army so as formerly that sin is encountâed at first or met withal at the frontiers and there overthrown this is a good sign that now our mortification grows as suppose it be a Lust of Fancy it cannot boyl up to such gross fancies as it was wont or suppose it be a Lust of Pride it boyls not up to such a spirit of Pride as formerly in stead of bringing forth fruit it now brings forth blossomes or instead of bringing forth blossomes it now brings forth nothing but Leaves why this is a sure sign that this Lust is withering more and more when the inordinate thirst is not so great in the time of the Fit when the inward lusts pitch upon lower acts than they had wont when the waters abate and fall short and lessen and overflow less ground we may conclude certainly that mortification grows 4. Growing mortification hath more ability to abstain from the very occasions and beginnings of lust Ioâ 31.1 Thus Job whom we look on as a man much mortified made a Covenant with his eyes that he would not think upon a Maid and no question as he made a covenant so he kept his Covenant Oh! when a man cannot endure to come where such a one is that he loves not when he cannot endure the fight of him or any thing that puts him in mind of him not so much as to parlie or speak with him this is a sign of a strong hatred and so when a man hates the very garment spotted with the flesh here 's a good sign I know this height is not easie to attain to and therefore some in imitation of Job and David have bound themselves with vows and promises as much as might be to abstain from the appearance of evil to crush the Cockatrice Egg before the Serpent could creep out of it to avoid sin in its first rise but alas how have they broken their vows from time to time For all this I dare not speak against vows provided that 1. They be of things lawful 2. That we esteem them not as duties of absolute necessiây And 3. Thât we bind not our selves perpetually left our vows should become burdens unto us but only for some short time and so renew them as occasion requires in this way our vows might much help us in our mortification and if once through the help of vows or prayer or looking unto Jesus or going to the Cross of Jesus Christ or by any other means we feel our selves more able to resist sin to hate sin in its first rise first motions first on-set we may assuredly hope that now our mortification grows O my Soul try now the growth of thy mortification by these signs hast thou overcome grosser sins and is now thy chiefest coâflât with spiritual wickednesses is thy standing and walking with God more close and even and constant than sometimes it hath been is thy lusts more weak and thy Grace more strong in ordinary actings I say in ordinary actings for the estimate of thy growth must not be taken for a turn or two but by a constanst course hast thou now more ability to quench the flame of sin in the very spark to dash Babylon's Brats against the stones even whilst they are little to abstain from sin in its first motion or beginning why then is the promise accomplished he will subdue our iniquities Surely thou art a growing Christian Micah 7.19 thou hast fellowship with Christ in his sufferings thy ground is solid firm and stable thy hope hath a rock-foundation and thou maiest build upon it that Christ's death and blood and sufferings are thine even thine he loved thee and gave himself for thee SECT V. Of Believing in Jesus in
bottomless they pass our understandings yet they recreate our hearts they give matter of admiration yet they are not devoid of consolation O God raise up our souls to thee and if our Spirits be too weak to know thee make our affections ardent and sincere to love thee Surely the death of Christ requires this and calls for this many other motives we may draw from Christ and many other motives are laid down in the Gospel and indeed the whole Gospel is no other thing than a motive to draw man to God by the force of God's love to man in this sense the holy Scriptures may be called the book of true love seeing therein God both unfolds his love to us and also binds our love to him but of all the motives we may draw from Christ and of all the arguments we may find in the Gospel of Christ there is none to this the death of Christ the blood of Jesus is not this such a love-letter as never never was the like read the words For his great love wherewith he loved us Ephes 2.4 or if you cannot read observe the Hyeroglyphicks every stripe is a letter every nail is a capital letter every bruise is a black letter his bleeding wounds are as so many rubricks to shew upon record Oh consider it is not this a great love are not all mercies wrapt up in the blood of Christ it may be thou hast riches honours friends means Oh but thank the blood of Christ for all thou hast it may be thou hast grace and that is better than corn or wine or oyl Oh but for this thank the blood of Jesus surely it was the blood of Christ that did this for thee thou wast a rebellious soul thou hast an hard and filthy heart but Christ's blood was the fountain opened and it took away all sin and all uncleanness Christ in all and Christ above all and wilt thou not love him Oh that all our words were words of love and all our labour labour of love and all our thoughts thoughts of love that we might speak of love and muse of love and love this Christ who hath first loved us with all our heart and soul and might what wilt thou not love Jesus Christ let me ask thee then whom wilt thou love or rather whom canst thou love if thou lovest not him if thou sayest I love my Friends Parents Wife Children Oh but love Christ more than these a friend would be an enemy but that the blood of Christ doth frame his heart a Wife would be a trouble but that the blood of Christ doth frame her heart all mercies are conveyed to us through this channel Oh who would not love the Fountain consider of it again and again our Jesus thought nothing too good for us he parts with his life and blood he parts with the sense and feeling of the love of God and all this for us and for our sakes Ah my soul how shouldst thou but love him in all things and by all means It is reported of Ignatius that he so continually meditated on the great things Christ suffered for him that he was brought entirely to love him and when he was demanded why he would not forsake Christ rather than suffer himself to be torn and devoured of wild beasts he answered that he could not forget him because of his sufferings Oh his sufferings said he are not transcient words or removable objects but they are indelible characters so engraven in my heart that all the torments of earth can never raze them out And being commanded by that bloody Tyrant Trajane to be ript and unbowelled they found Jesus Christ written upon his heart in Characters of Gold Here was an heart worth Gold Oh that it might be thus with us If my hands were all of love that I could work nothing but love if my eyes were all of love that I could see nothing but love if my mind were all of love that I could think of nothing but love all were too little to love that Christ who hath thus immeasurably loved me if I had a thousand hearts to bestow on Christ and they most enlarged and scrued up to the highest pitch of affection all these were infinitely short of what I owe to my dread Lord and dearest Saviour Come let 's joyn hands He loved us and therefore let us love him if we dispute the former I argue from the Jews when he shed but a few tears out of his eyes at Lazarus's grave then said the Jews John 11.36 behold how he loved him John 11.36 how much more truly may it be said of us for whom he shed both water and blood and that from his heart Behold how he loved us why then if our hearts be not Iron yea if they be Iron how should they chuse but feel the magnetical force of this Loadstone of love for to a Loadstone doth Christ resemble himself when he saith of himself And I if I be lifted up from the earth John 12.32 will draw all men unto me SECT VII Of joying in Jesus in that Respect 7. LEt us joy in Jesus as carrying on the great work of Salvation in his sufferings and death what hath Christ suffered for us hath he drunk off all the cup of God's wrath and left none for us how should we be but cheered Precious souls why are you afraid there is no death no hell Rom. 8.1 no condemnation to them that are in Christ Jesus There is no divine justice for them to undergo that have their share in this death of Christ Oh the Grace and Mercy that is purchased by this means of Christ Oh the waters of comfort that flow from the sufferings and obedience of Christ Christ was amazed that we might be cheered Christ was imprisoned that we might be delivered Christ was accused that we might be acquitted Christ was condemned that we might be redeemed Christ suffered his Fathers wrath and came under it that the victory might be ours and that in the end we might see him face to face in glory is not here matter of Joy It may be the Law and sin and justice and conscience and death and hell may appear as enemies and disturb thy comforts but is there not enough in the blood of Christ to chase them away Give me Leave but to frame the objections of some doubting souls and see whether Christ's death will not sufficiently answer and solve them all 1. One cries thus Oh I know not what will become of me my sins are ever before me against thee thee only have I sinned and done this evil in thy sight Psal 51.3 4. I have sinned against a most dear and gracious and merciful God and Father in our Lord Jesus O the aggravations of my sins are they not sins above measure sinful It may be so but the blood of Christ is a fountain opened for sins and for uncleanness in him we have redemption through his blood
there is a conveyance of an healing strengthning quickning vertue flowing into the Soul in the time of its viewing eying contemplating reflecting upon Christ crucified Christ lifted up and this comes from the secret presence of God blessing this our looking upon Christ as the Ordinance by which he hath appointed to make an effectual impression upon the heart It is not for us curiously to enquire how this should be Principles we say are not to be proved save only God hath said it and experience hath found it out that when Faith is occasioned to act on any sutable sacred object God by his Spirit doth not fail to answer in such a case he fills the Soul with comfort blessing vertue he returns upon the Soul by from and through the actings of Faith whatsoever by it is looked for Indeed none knoweth this but he that feels it and none feels this that knoweth how to express it as there is somewhat in the fire heat warmth and light which no Painter can express and as there is somewhat in the face heat warmth and life which no Limner can set forth so there is somewhat flowing into the soul while it is acting faith on the Death of Christ which for the rise or way or manner of its working is beyond what tongue can speak or pen can write or pencil can delineate Come then if we would have grace endure afflictions die to sin grow in our mortification let us again and again return to our duty of looking unto Jesus or believing in Jesus as he was lifted up And yet when all is done let us not think that sin will die or cease in us altogether for that is an higher perfection than this life will bear only in the use of the means and through God's blessing we may expect thus far that sin shall not reign it shall not wear a Crown it shall not sit in the Throne it shall hold no Parliaments it shall give no laws within us we shall not serve it but we shall die to the dominion of it by vertue of this Death of Jesus Christ And this He grant who died for us Amen Amen Thus far we have looked on Jesus as our Jesus in his sufferings and death Our next work is to look on Jesus carrying on the great work of our Salvation during the time of his Resurrection and abode upon earth until his Ascension or taking up to Heaven LOOKING UNTO JESUS In his Resurrection The Seventh Book PART VII CHAP. I. Matth. 28.6 He is risen Come see the place where the Lord lay 2 Tim. 2.8 Remember that Jesus Christ of the seed of David was raised from the dead SECT 1. Of the Time of Christ 's Resurrection THe Sun that went down in a ruddy cloud is risen again with glorious beams of light In this piece as in the former we shall first lay down the Object and then give directions how to look upon it The Object is Jesus carrying on the work of man's salvation in his Resurrection and during the time of his abode on earth after his Resurrection Now in all the transactions of this time I shall only take notice of these two things 1. Of this Resurrection 2. Of his Apparitions for first he rose and secondly he shews himself that he was risen in the first is the Position in the second is the Proof 1. For the Position the Scripture tells us that he rose again the third day In this point I shall observe these particulars 1. When he arose 2. Why he arose 3. How he arose 1. When he arose it was the third day after his crucifying Mat. 12.40 As Jonas was three dayes and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth This was the time he had appointed and this was the time appropriated to Christ and marked out for him in the Kalender of the Prophets of all those whom God raised from death to life there is not one that was raised on the third day but Jesus Christ some rose afore and some rose after the Son of the Shunamite the son of the widow of Sarephtah the daughter of Jairus he of Naim and some others rose afore Lazarus and the Saints that rose again from the dust when Christ rose staid longer in the grave but Christ takes the day which discovers him to be the Messiah Luke 24.46 Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day Had he rose sooner a doubt might have been of his dying and had he lain longer a doubt might have been of his rising he would rise no sooner because in some diseases as in the Apoplexy or such like examples are given of such as seeming to be dead have indeed revived and he would lie no longer in his grave because in all dead carcasses and especially in a wounded body putrefaction and corruption begins the third day this may be gathered by the Story of Lazarus in the Gospel where Jesus commanding the stone to be rolled from his grave John 11.39 Psal 16.10 Martha his Sister answered Lord by this time he stinketh for he hath been dead four dayes Now the body of Christ as it was prophesied must not corrupt for thou wilt not leave my soul in hell neither wilt thou suffer thy holy one to see corruption Mark this Text All men shall rise again but their bodies must first see corruption only the Messiah was to rise again before he saw corruption and therefore he would not delay his resurrection after the third day Hosea 6.2 Some think this and that of Hosea after two days he will revive us and in the third day he will raise us up to be the main Texts to which Christ refers when he said Luke 24.46 Thus it is written And to which the Apostle refers when he said that Christ rose again the third day according to the Scriptures 1 Cor. 15.4 I dare not be too curious in giving reasons for this set time and the rather because Christ is a free worker of his own affairs he doth what he pleaseth and when he pleaseth times and actions are in his own power and he needs not to give us any account of them and yet so far as Scripture discovers we may go along and amongst many others I shall lay down these following Reasons 1. Because the Types had so prefigured we see it in Isaac Jonah and Hezekiah a Patriarch a Prophet and a King 1. For Isaac from the time that God commanded Isaac to be offered for a burnt offering Isaac was a dead man but the third day he was released from death this the Text tells us expresly that it was the third day when Abraham came to Mount Moriah Gen. 22.4 Heb. 11.19 and had his Son as it were restored to him again Gen. 22.4 And Paul discovers that this was in a figure
not here but risen Mat. 28.6 as they said Come see the place where the Lord lay Others think it was to do their office of duty and service to Christ Jesus to make way for his body to pass out of the grave without any penetration of other Bodies for my part I adhere to these though we need not to exclude the former for the stone might be removed both that Christ might come forth and that the women might be convinc'd that he was risen again But as for the opinion of them who think the stone was not removed till after the resurrection that the body of Christ went through the grave-stone when he rose again it is without all warrant the very order of nature will not permiâ that one body should pass through another without corruption or alteration of either We say two bodies cannot be together and at once in one proper place no more than one body can be together and at once in an hundred or a thousand places now that Angelical argument is full for this he is not here for he is risen he is not in the grave Mat. 28.6 for he is risen out of the grave he could not be in the grave and out of the grave at one and the same time But I mean not to dwell on controversial Points Mat. 27.52 53. 5. That Christ rose again accompanied with others and the graves were opened and many bodies of Saints wâich slept arose and came out of the graves after his resurrection and went into the holy City and appeared unto many It may be the graves were opened when Christ was laid down in his grave yet the spirits came not into the dead bodies till Christ's Resurrection the Text iâ plain that they came not out of their graves till Christ was raised Christ is the beginning saith the Apostle the first-born from the dead Col. 1.18 how the first-born I answer both in time and efficacy 1. In time he rose to eternal life the first of all men This was the sum of Paul's preaching that Christ should suffer and that he should be the first that should rise from the dead It is true indeed Acts 26.2 3. that Lazarus and fundry others rose before Christ but they rose to live a mortal life and to die again Christ was the first of all that rose to eternal life never any in the world rose before Christ in this manner 2. In respect of efficacy Christ rose first that by his power all the rest might rise there is in Christ's resurrection a reviving and a quickning vertue and herein is a main difference betwixt the Resurrection of Christ and the Resurrection of any other man the Resurrection of Abraham availes nothing to the resurrection of Isaâc or of Jacob but the resurrection of Christ availes to the resurrection of all that have believed or that shall believe in him is not Christ called a quickning Spirit how then should he but quicken all his members 1 Cor. 15.45 when a man is cast into the Sea and all his body is under water there is nothing to be looked for but present death but if he carry his head above the water there is good hope then of a recovery now Christ is the head unto his Church and therefore he being raised all his members must follow in their time no sooner did Christ arise but many of the bodies of the Saints arose not all that were dead but only some to shew the resurrection of all to come the time for the whole Churches rising being not yet till the great resurrection day It is a question what became of those bodies which now arose Some think they died again but it is more probable that seeing they rose to manifest the quickning vertue of Christ's resurrection that they were also glorified with Christ and as they rose with Christ arising so they ascended up into heaven with Christ ascending 6. That Christ rose again with a true perfect incorruptible powerful spiritual agile and glorious body 1. He had a true body consisting of flesh and blood and bone so he told his Disciples when they supposed him a Spirit Handle me Luke 24.39 and see said he for a Spirit hath not flesh and bones as ye see me have I know this body after his resurrection was comparatively a spiritual body yet for all that he never laid aside the essential properties of a true body as length and breadth and visibility and locality and the like he still keepeth these because they serve to the being of a true body 2. He had a perfect body however he was cut and bored and mangled before his death yet after his resurrection all was perfect Eusebius tells of one of the Children of the Machabees that were put to death for the profession of the Truth and when they cut off his members saies he I have received these from heaven and now I do give them unto the God of heaven and I hope I shall have them again Not a member of Christ was wanting not a bone out of joint but all was perfect 3. He had an incorruptible immortal body To this end saith the Apostle Christ both died and rose and revived and why revived but to shew that he rose never to die again The Apostle is yet more express Christ being raised from the dead dieth no more death hath no more dominion over him Consonant hereunto is that of Christ I am he that liveth and was dead and behold I am alive for evermore Amen Rom. 14.9 Rom. 6.9 Rev. 1.18 And herein the body of Lazarus and the rest whom Christ raised differed from his for after they were raised they died again but Christ died no more 4. He had a powerful body Luther could say of the glorified Saints that they had a power so great as to toss the greatest mountains in the world like a Ball And Anselm hath an expression not much unlike that they have such a power Anselm lib. de simil cap. 52. as they are able to shake the whole earth at their pleasure How much more could Christ cause that great Earth-quake at the rising of his Body O it was powerful 5. He had a spiritual body it needed not to meat drink or refreshings as it did before it is true that the Disciples gave him a piece of a broiled fish Luk. 24.42 43 and of an honey-comb and he took it and did eat before them but this he did only to confirm their faith that he appeared solidly and not imaginarily he Ate out of power and not out of necessity even as the Sun sucks up thâ water out of power but the earth out of want he Ate not as standing in need of food but to shew the truth of his being risen again as the Saints in heaven neither eat nor drink nor sleep nor have Magistrates nor Ministers but the Spirit of God is all in all to them so it was with
with man I know no reason why we should exclude civil peace out of Christ's wish many many a promise and precept we have in the Word scattered here and there to this purpose Lev. 26.6 Job 5.23.24 And I will give peace in the land and ye shall lye down and none shall make you afraid and thou shalt be in league with the stones of the field and thou shalt know that thy Tabernacle shall be in peace Ier. 29.7 Heb. 12.14 and seek the peace of the City and pray unto the Lord for it for in the peace thereof shall ye have peace And follow peace and holiness without which no man shall see God Orbem pecatum was ever a clause in the prayers of the primitive Church Rom. 12.13 that the world might be quiet I am sure it is Christ's command if it be possible as much as lyeth in you live peaceably with all men 3. It speaks there peace among themselves peace one with another such is or should be the condition of the Church Jerusalem is builded as a City that is compact together Psal 122.3 or unity within it self the Apostle dwells in this unity there is one body Eph. 4.4 5 6. and one Spirit and one hope and one Lord and one faith and one baptism and one God and Father of all who is above all and through all and in you all The Church is a Court whose very pillars are peace the building of Christianity knows no other material to work upon if we look upon the Church it self there is one body if upon the very soul of it there is one Spirit if upon the endowment of it there is one hope if upon the head of it there is one Lord if upon the life of it there is one faith if upon the door of it there is one Baptism if upon the Father so it there is one God and Father of all who is above all and through all and in you all Mark 9.50 It was sometimes Christ's commands unto his Apostles have salt in your selves and have peace one with another and as a blessed effect of this salutation for I look upon them as words full of vertue the Apostles and Churches of Christ in primitive times kept a most sweet harmony the multitude of them that believed were of one heart Acts. 4.32 and of one soul 4. It speaks peace within peace of conscience the Apostles had exceedingly fallen from Christ one betrayed him and another denyed him but all run away and left him alone in the midst of all his enemies and yet to them he speaks this salutation peace be unto you I know not a better ground for comfort of poor humbled sinners than this is it may be you have dealt very unkindly with Jesus Christ you have forsook him denyed him forsworn him O but consider all this hindred not Christ's apparition to his Apostles he comes unexpected and quiets their spirits he stayes not till they had sued to him for mercy or pardon but of his meer love and free grace he speaks kindly to them all he stills the waves and becalmes their troubled Spirits working in them according to his words peace be unto you O the sweet of peace it is all wishes in one this little word is a breviary of all that is good what can they more than to have peace with God and peace with men and peace within Luke 2.14 sure there is much in it because Christâ is so much upon it at his birth the Angels sung Glory to God in the highest and on earth peace at his baptism the form of a dove lighted upon him and what meant this but peace in his life the sort of integrity was his court and what was here but peace near his death he gives peace as a legacy to his Church Iohn 14.27 peace I leave with you my peace I give you at his resurrection his first salutation to his Apostles is a wish of peace peace be unto you what can I say more to make us in love with peace Ioh. 17.2021 why all Christ did and all Christ suffered was for peace Luke 19.42 he prayed for it neither pray I for these alone but for them also which shall believe on me that they all may be one as thou Father art in me and I in thee that they also may be one in us And he wept for it if thou hadst known even thou at least in this thy day the things which do belong unto thy peace And he dyed to ãâ¦ã but ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace Eph. 2 13 14. Of this we need no other proof or sign but that of the Prophet Jonah when the sea wrought and was tempestuous what shall we do unto thee said the Mariners that the sea may be calm unto us and he said take me up and cast me into the sea so shall the sea be calm Jona 1.11 12. when that great enmity was betwixt God and us what shall I do said God that my justice may be satisfied and my wrath appeased and that there may be a calm why take me said Christ and cast me forth into the sea let all thy waves and thy billows go over me make me a peace offâring and kill me that when I am dead there may be a calm and when I am risen I may proclame it saying peace be unto you You hear what he said 3. What he shewed this is the next passage he shewed unto them his hands and his side I look upon this as a true and real manifestation of his resurrection And we find that without this Thomas professed he would never have believed except I shall see in his hands the print of the nayls and put my finger into the print of the nayls John 20.25 and thrust my hand into his side I will not believe But a question or two is here raised as whether these wounds and prints of the nayls spear can possibly agree with a glorified body and why Christ retained those wounds and prints for the first whether those prints could agree with a glorified boây some affirm it with much boldness and they say that Christ not only retained those prints whilest he abode upon earth but now that he is ascended into heaven he still retains them for my part I dare not go so far because Scripture is silent but the day is a coming when we shall see Christ face to face and then we shall know the truth of this only I conceive that Christ's body yet remaining on earth was not entred into that fulness of glory as it is now in heaven and therefore he might then retain some skars or blemishes to manifest the truth of his resurrection unto his Disciples which are not agreeable to his state in heaven But this I deliver not as matter of Faith reasons are produced both
obedience and death depends upon Christ's resurrection for then it was that Christ himself was justified and then he was justified as a common person representing us therein so that we were then justified with him and in him and we are said to be risen with him and to sit with him in heavenly places Burges one admirably judicious saith that justification is given to Christ's resurrection as a priviledge flowing from its efficient cause Indeed Christ's death is the meritorious cause of our justification but Christ's resurrection is in some sence saith he the efficient cause because by his rising again the Spirit of God doth make us capable of justification and thân bestoweth it on us I know there is some difference amongst these Worthies but they all agree in this that the resurrection of Christ was for our justification and that by the resurrection of Christ all the merits of his death were made appliable unto us As there was a price and ransome to be paid by Christ for the redemption of man so it was necessary that the fruit effect and benefit of Christ's redemption should be applied and conferred now this work of application and actual collation of the fruit of Christ's death began to be in fieri upon the resurrection day but it was not then finished and perfected for to the consummation thereof the Ascension of Christ the Mission of the holy Ghost Apostolical preaching of the Gospel to Jews and Gentiles the Donation of Heavenly grace and Christ's Intercession at the right hand of God were very necessary 1 Cor. 15.17 O the benefit of Christ's resurrection as to our justification If Christ be not risen again ye are yet in your sins and your faith is in vain Remission of sin which is a part of our justification though purchased by Christ's death yet could not he applied to us or possibly be made ours without Christ's resurrection and and in this respect oh how desirable is it Eph. 2.5 6. 2. He rose again for our sanctification So the Apostle He hath quickened us together with Christ and hath raised up together with Christ Our first resurrection is from Christ's resurrection if you would know how you that were blind in heart uncircumcised in spirit utterly unacquainted with the life of God are now light in the Lord affecting heavenly things walking in righteousness it comes from this blessed resurrection of Jesus Christ we are quickened with Christ it is Christ's resurrection that raised our souls Rom. 6.11 being stark dead with such a resurrection as that they shall never die more Whence the Apostle Reckon your selves to be dead unto sin but alive unto God through Jesus Christ our Lord. We are dead to sin and alive unto God by the death and resurrection of Jesus Christ we may reckon thus for our selves that if we be in Christ there comes a vertue from Christ an effectual working of Christ by his Spirit into our hearts and it is such a work as will conform us to Christ dead and to Christ risen why reckon thus saith the Apostle go not by guess and say I hope it will be better with me than it hath been no no but reckon Rom. 6.4 conclude make account I must live to God I must live the life of grace for Christ is risen To the same purpose he speaks before Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Christ rose again to a new life and herein his resurrection differed from the resurrection of those others raised by him as of Lazarus Jairus Daughter the Widow of Naims Son for they were but raised to the same life which formerly they lived but Jesus Christ was raised up to a new life and according to this exâmplar we should now walk in newness of life this is the end of Christ's resurrection that we should be new creatures of new lives new principles new conversations he rose again for our sanctification 3. He rose again for our resurrection to eternal life Christ is the patern and pledg and cause of the resurrection of our bodies for since by man came death by man came also the resurrection of the dead for as in Adam all dye 1 Cor. 15.21 22 even so in Christ shall all be made alive There is a vertue flowing from Christ to his Saints by which they shall be raised up at the latter day as there is a vertue flowing from the head to the members or from the root to the branches so those that are Christ's shall be raised up by Christ 1 John 5.28 29. Not but that all the wicked in the world shall be raised again by the power of Christ as he is a judg for all that are in their graves shall hear his voice and they shall come forth yet with this difference they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation In this respect the Saints shall have a peculiar resurrection and therefore they are called the Children of the resurrection because they shall obtain a better resurrection Luke 20.36 Heb. 11.35 as the Apostle calls it And is not Christ's resurrection desirable in this very respect if we should think these bodyes of ours being dust must never return from their dusts it might discourage but here is our hope Christ is risen and therefore we must rise it is the Apostles own argument against those that held there was no resurrection of the dead why saith the Apostle if there be no resurrection of the dead 1 Cor. 15.12 13 16 20. then is not Christ risen If the dead rise not then is not Christ raised But now is Christ risen from the dead and become the first-fruits of them that sleep he argues plainly that Christs resurrection is the principal efficient cause of the resurrection of the just I am the resurrection and the life saith Christ i.e. I am the Author John 11.25 John 5.21 and worker of the resurrection to life As the Father raiseth up the dead and quickeneth them even so the Son quickeneth whom he will and hence it is that Christ is called a quickning Spirit Christ is the head and stock of all the Elect Christ is the Author procurer conveyor of life to all his off-spring by the communication of his Spirit Christ is a quickening Spirit quickening dead souls and quickening dead bodies 1 Cor. 15.45 the Author both of the first and second resurrection And is not this desireable He rose again for the assurance of our justification sanctification and salvation This is the reason why the Apostle useth these words to prove the resurrection of Christ I will give you the sure mercies of David Acts 13.34 none of Gods mercies had been sure to us if Christ had not risen again from the dead But now all is made sure his work of redemption being
any man have not the Spirit of Christ he is none of his but if the Spirit of him that raised up Jesus from the dead dwell in you then he that raised up Christ from the dead shall also quicken your mortal bodyes and I may add your mortal souls by his spirit that dwelleth in you Christs Spirit if Christs resurrection be ours will have the same operation and effect in our souls that it had in his body as it raised up the one so it will raise up the other as it quickened the one so it will quicken the other But the question here will run on how shall we know whether we have received this quickning Spirit many pretend to the Spirit never more than at this day but how may we be assured that the Spirit is ours I answer 1. The Spirit is a Spirit of illumination here is the beginning of his work he begins in light as in the first creation the first-born of God's works was light Gen. 1.3 God said let there be light and there was light so in this new creation the first work is light God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 to give the light of the knowledg of the glory of God in the face of Jesus Christ Hence the state of nature is called darkness and the state of grace is called light Ye were sometimes darkness but now ye have light in the Lord. Eph. 5.8 1 Pet. 2.9 And he hath called you out of darkness into his marvellous light There is a light in the mind and a light in the heart of those who have the Spirit of Christ there is a speculative and an affective knowledg not only to know the truth but to love it believe it embrace it O my soul wouldst thou know whether Christs Spirit be thine consider and see then whether any of this new light of Jesus Christ hath shined into thy heart take heed deceive not thy self thou mayest have a great deal of wit and knowledg and understanding and yet go to hell this light is a light shining into thy heart this light is a Christ-discovering light this light is a sin-discoverings light this light will cause thee to find out thy hypocrisy deadness dulness in spiritual duties if thou hast not this light thou art near to eternal burnings darkness is one of the properties of hell and without this light inward darkness will to utter darkness where is nothing but weeping and wailing and gnashing of teeth 2. This quickening spirit is a spirit of faith as it reveals Christ so it inclines mens hearts to close with Christ upon those Gospel-terms as he is offered I know there are degrees and measures of faith but the least measure of faith is a desiring panting breathing after the Lord Jesus and no sooner hath the soul received that new light from the spirit of Christ but it is presently at the same instant exceedingly affected with Jesus Christ O it desires Christ above all desires I know not a more undeceiving sign than this read over the whole Bible and where ever there was any soul-saving discoveries there ever followed inward desires soul-longings after Jesus Christ when Paul preached of the resurrection of Christ some there were that mocked jeered and slighted that doctrine but others whose heart the Lord stirred they were exceedingly taken with it saying we will hear thee again of this matter yea this very Sermon so wrought on some that they believed among whom was Dyonysius the Areopagite a woman named Damaris and others with them Acts 17.32 34. and when he preaced another Sermon on the same subject at Antioch the Jews were much offended but the Gentiles were so exceedingly taken with it that they besought Paul that these words the very same resurrection Sermon might be preached to them the next Sabbath day Their very hearts did so long after Christ whom Paul had preached that when the congregation was broken up Acts 13.42 many of the Jews and religious Procelites followed Paul and Barnabas and the next Sabbath day came almost the whole City together to hear the same Sermon O my soul 43. dost thou hear these Sermons of Christs resurrection dost thou hear sweet-Gospel-preaching 44. dost thou hear the free tenders and offers of Christ with all his glory and excellency to poor sinners to vile lost undone souls and art thou no whit taken with them canst thou sleep away such Sermons as these hast thou no heart-risings no stirrings workings longings desires in thy soul O take heed this is a dangerous case but on the contrary if thou sayest in thy heart Oh that I could hear this Sermon again O the sweet vertues of Christs resurrection I had not thought such honey could have dropped out of this rock O the blessed beginnings and springings of grace which I felt in my soul on such a meditation Oh the desire the delight O the longings O the comforts of Christs resurrection O the drawings of the Spirit inclining my heart to receive Jesus Christ to close with him and to rest on him and to give up my self to him why this Spirit of faith doth argue thy title and interest to the quickening spirit of Christ 3. Thy quickening Spirit is a Spirit of sanctification such was the Spirit whereby Christ was raised he was declared mightily to be the Son of God Rom. 1.4 according to the Spirit of sanctification by the resurrection from the dead That same Spirit which raised up Jesus Christ was that same divine Spirit which sanctified his humane nature wherein it dwelt and such is that quickening Spirit to all in whom it dwelleth it is a Spirit of holiness and it works holiness changing the heart and turning the bent of it from sin to holiness 2 Cor. 5.17 If any man be in Christ he is a new creature old things are passed away behold all things are become new q. d. When once the believer is by an act of faith passed over unto Christ there goes immediately from the Spirit of Christ into his soul an effectual power which alters and changes the frame of the whole man now he is not the same that he was he is changed in his company in his discourse in his practise he is changed in his nature judgment will affections he is sanctified throughout in soul body and Spirit O my soul try thy self by this sign dost thou find such an inward change wrought in the soul dost thou find the law of God a law of holiness written on thy hearr dost thou find a law within thee contrary to the law of sin commanding with authority that which is holy and good so that thou canst say with the Apostle I delight in the law of God after the inward man Rom. 7.23 25. Rom. 8.1 and with my mind I my self serve the law of God if so surely this is no other but the
law of the spirit of life in Jesus Christ or the law of this quickening Spirit communicated from Christ unto thy soul 3. If Christ's resurrection be mine then am I planted together in the likness of Christ's resurrection then do I resemble and am made conformable to Christ in his resurrection now if we would know wherein that resemblance is the Apostle tells us that like as Christ was rised up from the dead by the glory of the Father Rom. 6.5 even so we also should walk in newness of life Our mortification is a resemblance of Christ's death and our vivification is a resemblance of Christs resurrection In this ground of our hope concerning our interest in the resurrection of Christ I shall propound these questions Rom. 6.4 1. Whether indeed and in truth our souls are vivified 2. Whether we increase and grow in our vivification For the first the truth and certainty of our vivification will appear by these rules 1. True vivification is general both in respect of us and in respect of Grace 1. In respect of us it is diffused throughout the whole man the very God of peace sanctifie you wholly saith the Apostle and I pray God that your whole spirit 1 Thes 5.23 soul and body may be preserved blameless unto the coming of our Lord Jesus Christ And. 2. In respect of Grace it is in every Grace I know it is a question whether all Graces are so connexed and chained together that possible they cannot be severed but I suppose it is truly answered that in respect of habit they cannot be severed though in respect of the act or exercise they may be severed some Graces are more radical than others as faith and love and therefore they first appear but as a man lives first the life of a plant then of sense then of reason though all were radically there at first so it is in graces experience tells us that some Christians are eminent in some graces and some in other graces some have more love and some more knowledg and some more patience and some more self-denial but all that are true Christians have each of these graces in some measure or other or at least they have them in habit though not in the act if vivication be true there is a whole work of grace both in heart and life as the light in the ayre runs through the whole hemisphere so the whole work of grace runs through and is diffused through the whole man soul body and spirit O my soul this may put thee to thy study because of the several constitutions or tempers of graces thou mayest find this or that grace this or that image of Christ clearly stampt on thy heart but thou canst not find such and such graces in this case fear not for if in truth and sincerity thou hast but one grace thou hast the whole chaine of graces But to speak to some graces in particular Gal. 2.20 2. True vivification is a new life acting upon a new principle of Faith The life which I now live in the flesh I live by the Faith of the Son of God They are the words of a man pursued by the law unto Christ Paul seeing he was dead by the law he speaks for a better husband the law finds him dead and leaves him dead Nevertheless I live saith Paul what means he a natural life why so he lived before now no no it is a better life than a natural life such a life is no contentment to a soul pursued by the law very heathens and infidels have such a life and in that respect are as happy as the best of Saints Paul's life is a spiritual life and the Spring of his life is the Son of God Jesus Christ is esscentially radically fundamentally life it self and by his incarnation passion resurrection he is life for his Saints they live by him and in him and for him and through him he is the heart and liver of their Spiritual life But as from the heart and liver there must be arteryes and vains for maintenance of life and conveyance of blood throughout all the body so from Christ there must be some conveyance to bring this to life unto us and this is by faith I live by the faith of the Son of God O my soul dost thou live this life of faith on the Son of God canst thou make use of Christ in every state and in every condition As for instance in thy particular calling dost thou look to Christ for wisdome success blessing ability dost thou say if I have ill success I will yet go to Christ it is he that set me here and it is he will enable me in case of provision dost thou run to Christ and dost thou hang upon him for all things needful dost thou say If I want means God will create means he commands all means and he can suddenly do whatsoever he will In case of protection dost thou look unto Jesus to be thy shield and protector dost thou mind the word of God to Abraham Fear not Abraham for I am God all-sufficient Gen. 15.1 thy buckler and thy exceeding great reward In case of thy Children goest thou to Christ saying Are not my Children thy Children and wilt thou not provide for thy own it is true thou must do what thou canst but for the rest despair not cast thy burthen upon him who hath commanded thee in nothing to be careful Phil. 4.6 Phil. 27.10 but in all things to make thy suits known with prayer and supplication when my Father and Mother forsake me God will take me up saith David He is a Father to the Fatherless he provided for them in the womb he provided brests for them ere they saw the Sun and therefore how should he but have care and compassion over thy Children in case of prosperity dost thou see Christ's love in that state dost thou set him in the first place receiving all and joyning in all as coming from him is this it that makes thy prosperity sweet because thou knowest and believest that thy sins are pardoned otherwise what is thy silver and gold so long as thy pardon is not sealed in the blood of Jesus Christ if a prisoner condemned to dye should abound in all outward plenty what comfort could he have so long as his pardon were not sealed it is the life of faith that sweetens prosperity who are better Christians than they who know they enjoy these things with God's favour and blessing faith sees Gods love in all and so is abundantly thankful faith makes a man to eat and drink and sleep and to do all in Christ as it cost Christ dear to purchase our liberty to the creatures so faith ever sets Christ in the first place it receives all as coming from him it returns all as to the glory of him in case of disgrace dost thou commit thy credit to Jesus Christ dost thou look up to Jesus and
I believe we are never more in heaven whiles on earth then when we are in this exercise of praising God and blessing God for Jesus Christ Come let us praise God for Christ and especially on this day called therefore the Lord's day because of the resurrection of Jesus Christ it is the design of God to glorify Christ redeeming us as much or more than he glorified himself creating us and therefore he purposely unhinged the Sabboth from the last day to the first day of the week that it might be spent as a weekly day of praise and thanksgiving for the more glorious work of our redemption that love might not only be equally admired with power but even go before it It is the advice of a godly Divine that we should improve the happy opportunity of the Lord's day wholly to devote our selves to his work And he adviseth Ministers and others that They spend more of those days in praise and thanksgiving Baxters method of peace and comfort and be briefer in their confessions and lamentations that they would make it the main business of their solemn assemblies on those days to sound forth the high praises of their Redeemer and to begin here the praises of God and the Lamb which they must perfect in heaven for ever That they would spend a greater part of those days in Psalms and solemn Praises to their Redeemer that some Hymns and Psalms might be invented as fit for the state of the Gospel-Church and worship to laud the Redeemer come in the flesh as expresly as the work of grace is now expressed O that these directions were but in practice O that our Churches and Families would make our streets to resound with the Eccho's of our praises O that this were the burthen of each duty on these dayes Now blessed be the God and Father of our Lord Jesus Christ who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus in respect of his resurrection In this particular I shall examine these Queries 1. Wherein we must conform 2. How this conformity is wrought 3. What are the means of this conformity as on our parts For the first wherein we must conform I answer in a word in our vivification There is a resemblance of our vivification to Christ's resurrection and if we would know wherein the Analogy or resemblance of our vivification to Christ's resurrection doth more especially consist the Apostle's answer is very express Rom. 6.4 Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Christ's resurrection was to newness of life it was a new life a life different from that which he lived before and so is our vivification a new life it is a life of a new principle of new actings of a new state of a new relation of a new income and of a new kind or manner 1. It is a life of a new principle before vivification our principle was the flesh or word or devil In time past ye walked according to the course of this world Eph. 2.2 according to the Prince of the power of the air the spirit that now worketh in the children of disobedience but now we have a new principle a Spirit of holiness or sanctification the Spirit of God even the same spirit which dwelt in the humane nature of Christ and raised him If the Spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 it is an in-dwelling Spirit even as the soul dwells in the body so doth the holy Ghost dwell in the soul of a regenerate person animating and actuating and enlivening it This is the new principle that God puts in us after vivification 2. It is a life of new actings According to our principle so be our actings Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are of the Spirit the things of the Spirit If some men hear of a good bargain they mind it they find their souls going on with much activity there is something in them proportionable to that which is propounded but if they hear of Divine love and of the riches of Grace they find their souls flat unmoveable and dead they mind no such things now on the other side they that are vivified according to their principle they put forth their power more or less if they hear of the glorious things of the Gospel they find inward workings unless it be under a temptation they find their souls drawn out to close with the goodness of the thing propounded They mind the things of the Spirit i.e. they muse and meditate and think on these things they affect them and love them and like them they care for them and seek after them with might and main they live in the Spirit they walk in the Spirit they are led by the Spirit Gal. 5.26 Rom. 8.1.14 Rom. 7.6 they serve in newness of the Spirit How might we try our vivification even by these actings of our principle within what do we mind the things of the Spirit do we find things heavenly and spiritually to be sweet and savoury and best pleasing to us is the Sabbath our delight do we long for it before it come do we rejoyce in it when it is come do we consecrate it as glorious to the Lord Isa 58.13 do we come to the exercises of Religion whether publick or private with much delight and with chearfulness as to a feast what is this but the life of God but if these things be harsh and unpleasant if the Sabbath be a burthen if holy exercises be irksome and tedious Psal 41.4 if in attending on the Word we are heavy and drouzy and we find no relish no sweet no savour in the ointments of Christs no goings out of the soul with an activity to the things propounded O then deceive not our selves we have no good evidence of our vivification 3. It is a life of a new state before vivification we are in an unjustified estate sins are unpardoned we are unreconciled And such were some of you said the Apostle to his Corinthians but now ye are washed now ye are sanctified 1 Cor. 6.11 now ye are justified in the Name of the Lord Jesus Christ and by the Spirit of our God This justification denotes a state and is universal and unalterable I know Arminians deny such a state for as by their Doctrine no man can be absolutely Elected till he die so neither absolutely justified for say they he may fall into such sins as that though formerly justified yet now he may be condemned yea to day he may be justified and to morrow thrown out of that estate But against this we hold that those that are once justified are never again
dignity of Worship communicated to him as God and man And hence Divines usually make this one ingredient of Christ's sitting at the right hand of God viz. That Christ God and Man is the object of Divine adoration O it is a great thing and admirable and full of wonder that the man Christ should sit above at God 's right hand and be adored of Angels and Archangels Chry. Hom. 5 in Heb. Before this was the grace of Union conferred on Jesus and so he was adored before he suffered but after he had humbled himself and was made obedient unto death even to the death of the Cross then yea and therefore God highly exalted him and gave him a Name Phil. 2.8 9 10 11. which is above every Name that at the Name of Jesus every knee shall bow of things in Heaven and things in Earth and things under the Earth and that every tongue shall confess that Jesus is Lord to the glory of God the Father He was Lord before in that he is the Son of God but now he is Lord again by vertue of his humiliation and Session at God's right hand Trouble not your selves with their objection who say That if adoration be due to Christ as God and man that then the humane nature is to be adored the Person adored is man but the humanity it self is not the proper object of that Worship There is a difference betwixt the concrete and the abstract though the man Christ be God yet his manhood is not God and by consequence not to be worshipped with that worship which is properly and essentially Divine Certainly if adoration agree to the humanity of Christ then may his humanity help and save us but the humanity of Christ cannot help and Save us because omnis actio est suppositi whereas the humane nature of Christ is not suppositum a subsistance or personal being at all 3. That he might intercede for his Saints Heb. 8.1 2. Now of the things which we have spoken this is the Summe we have such an high Priest who is set on the right hand of the Throne of the Majesty in the Heavens and a Minister of the sanctuary and of the true Tabernacle which the Lord pitched and not men he is set on the right hand of God as an high Priest or Minister to intercede for us For as Christ is not entred into the holy Place made with hands which are the Figures of the true Heb. 9.24 but into Heaven it self now to appear in the presence of God for us This appearing is an expression borrowed from the custome of human Courts for as in them when the Plaintiff or Defendant is called their Attorney appeareth in their names so when we are summoned by the justice of God to answer the complaints which it preferreth against us we have an Advocate with the Father Jesus Christ the righteous John 2.1 Exod. 28.9 10 11 12. and he standeth up and appeareth for us or it may be this appearing hath a respect to the manner of high Priests in the time of the Law for as they used to go into the most holy place with the names of the Children of Israel written in precious stones for a remembrance of them that they might remember them to God in their Prayers so Jesus Christ being gone up to Heaven he there presents to his Father the Names of all his chosen and he remembers them to his Father in his Intercessions Certainly Christ is not gone to Heaven and advanced to the right hand of God only to live in eternal joy himself but also to procure happiness for his Saints it is to excellent purpose and to the great good of his Church that he sits at the right hand of his Father for thereby he governs and protects his people and he continually executes the Office of his Priesthood presenting himself and the sacrifice of himself and the infinite merit of that sacrifice before the eyes of his Father in their behalf 4. That true Believers may assuredly hope by vertue of Christs Session to sit themselves in the Kingdom of Glory Heb. 1.5 It is true that Christ and only Christ hath his seat at the right hand of God to which of the Saints or of the Angels did he ever say sit thou at my right hand It is a prerogative above all Creatures and yet there is something near it given to the Saints Rev. 3.21 for him that overcometh I will grant to sit with me in my Throne even as I also am set down with my Father in his Throne There is a proportion though with an inequality we must sit on Christ's Throne as he sits on his Fathers Throne Christ only sits at the right hand of God but the Saints are to sit at the right hand of Christ Psal 45.9 and so the Psalmist speaks upon thy right hand did stand the Queen in Gold of Ophir It is enough to greaten the Spirits of Saints how should they tread on earth and contemn the World when they consider that one day they shall judg the World 1 Cor. 6.2 do you not know that the Saints shall judg the World nay 2 Tim. 2.12 when they consider that one day they shall reign with Christ if ye suffer with him ye shall reign with him Christ sitting in Heaven is a very Figure of us Christ's person is the great model and first draught of all that shall be done to his Body the Saints therefore he is said to be the Captain of our Salvation that leads us on he is said to be our fore-runner into Glory he breaks the clouds first he appears first before God he sits down first and is glorified first and then we follow Christ wears the Crown in Heaven as our King and he is united and marryed to God as our proxy And yet there is another ground of hope not only shall we sit with Christ in Glory but even now do we sit with him in Glory Christ is not only gone to heaven to prepare a place for us but he sits in Heaven in our room and God looks on him as the great picture of all that body whereof he is Head and he delights himself in seeing them all Glorified as in his Son To this purpose the Saints are said to sit down with Christ at very present Ephes 2.6 he hath made us to sit together with him in Heavenly places in Christ Jesus Christ in our nature is now exalted this is that admirable thing which carried up Chrysostom into an extasie that the same nature of which God said dust thou art and to dust thou shalt return should now sit in Heaven at God's right hand but not only the human nature but Christ in person sits there as a common person in our stead he is in his Throne and we sit with him in supercelestial places O what structures and pillars of hope are raised up here 5. That he might defend
particulars 1 He came suddenly which either shews the Majesty of the Miracle that is gloriously done which is suddenly done or the truth of the miracle there could be no imposture or fraud in it when the motion of it was so sudden or the purpose of the miracle which was to awake and affect them to whom it came usually sudden things startle us and make us look up We may learn to receive those holy motions of the spirit which sometimes come suddenly and we know not how I am perswaded the man breathes not amongst us Christians that sometimes feels not the stirrings movings breathings of the spirit of God Oh that men would take heed of despising present motions Oh that men would take the wind while it blows and the water while the Angel moves it as not knowing when it will or whether ever it will blow again 2. He came from heaven the place seems here to commend the gift as from earth earthly things arise so from heaven heavenly spiritual eternal things And this is one sign to distinguish the spirits Beloved believe not every spirit 1 John 4.1 but try the spirits whether they are of God If our motions come from heaven if we fetch our grounds thence from heaven from Religion from the sanctuary it is the spirit of God or if it carry us heaven-ward if it make us heavenly minded if it wean us from the world and if it elevate and set our affections on heavenly things if it form and frame our conversations towards heaven we may then conclude the motions are not from below but from above O that Christians would be much in observation of and in listning to the movings workings hints and intimations of that Spirit that comes from heaven Certainly that Spirit is of God that comes down from heaven and that lifts up our Souls towards heaven 3. He comes down from heaven like a wind The comparison is most apt of all bodily things the wind is least bodily it is invisible and comes nearest to the nature of a Spirit it is quick and active as the Spirit is But more especially the holy Ghost is compared to a wind in respect of its irresistable workings as nothing can resist the wind it goes and blows which way soever it will so nothing can resist the Spirit of God wheresoever it hath a purpose to work efficaciously I will not say but the heart of a man may resist and reject the work of the Spirit in some measure Act. 7.51 2 Cor. 10.5 and in some degrees Stephen told the Jews they had always resisted the holy Ghost and the Apostle tells of strong holds and of every high thing that exalteth it self against God so there is a natural contrariety a constant enmity and active resisting of Gods Spirit by our spirits we must therefore distinguish between a prevalent and a gradual resisting the spirit in conversion so works that he takes away the prevalent but not the gradual resisting A man before he be converted is froward and full of cavils and prejudices he is unwilling to be saved he cannot abide the truth he doth what he can to stifle all good motions yet if he belong to the election of grace God will at last over-master his heart and make him of unwilling willing he will omnipotently bow and change the will and work on his soul by his mighty power efficaciously insuperably and irresistably Again the holy Ghost is compared to wind John 3.8 in respect of its free actings the wind bloweth where it listeth saith Christ and so the Spirit bloweth where it listeth who can give any reason why the Spirit breathes so sweetly on Jacob and not on Esau on Peter and not on Judas is it not the free grace and good pleasure of God springs it not from the meer freedom and pure arbitrariness of his own only workings to you it is given to know the mysteries of the Kingdom of heaven saith Christ but to them it is not given Mat. 13.11 And I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent Mat. 11.25 26 and hast revealed them unto babes even so Father for so it seemed good in thy sight These and the like Texts are as so many hammars to beat in pieces all those Doctrines of free-will and of the power of man to supernatural things grace makes no gain of mans work free-will may indeed move and run but if it be to good it must be moved and driven and breathed upon God's free grace The Spirit blows where it listeth 4. He came like a rushy mighty wind as the wind is sometimes of that strength that it rends and rives in sunder Mountains and Rocks it pulls up trees it blows down buildings so are the operations of the holy Spirit it takes down all before it it brings into captivity many an exalting thought it made a Conquest of the World beginning at Jerusalem and spreading it self over all the earth it is mighty in operation able to shake the stoutest and the proudest man and to break in pieces the very stoniest heart indeed our words without this spirit are but weak wind we may spend our selves and never waken Souls but if the Spirit blow he will amaze the consciences of the stoutest peers and drive away our sins as the wind drove away the Grashoppers and Locusts that over-spread the land of Aegypt Some Analogy there is betwixt this vehement wind and the spirits workings the spirit first comes as a spirit of bondage and then as a spirit of Adoption the spirit of bondage is as a vehement wind that terrifies to shew that we are not fit to receive the grace of God unless the door be first opened by fear and humiliation others say that the vehement rushing of this wind shewed how irresistably the Apostles should proceed in preaching the Gospel of Jesus Christ they had a Commission to go into all the World and to teach all Nations and they had a promise that though many might oppose yet the gates of hell should not prevail against the Church the spirit should go along with them and he in them and they in him should prevail mightily like a rushing mighty wind 5. He filled all the house where they were sitting there were none there that were to filled with the holy Ghost this room contained a congregation of none but Saints All the men and women an hundred and twenty as some think in this room were visited from on high for the holy Ghost came upon them and dwelt in them well might David say Blessed are they that dwell in thy house I had rather be a door-keeper in the house of my God then to dwell in the Tents of wickedness They that abode in this house were under a promise that the Spirit should come and now was the promise accomplished for it filled all the house where they were sitting I say
Spirit is sometimes lost but that the godly should retain no remnants of the Spirit in their worst declinings I cannot imagine John teacheth expresly whosoever is born of God doth not commit sin 1 John 3.9 a sin unto death for his seed remaineth in him neither can he sin because he is born of God David in his fall lost the joy of his heart the purity of his conscience and many other gifts which he desired to have restored to him but the holy Ghost he had not utterly lost for if so how could he have prayed cast me not away from thy presence and take not thy holy Spirit from me I have done with the manner of the Spirits mission SECT X. Of the measure of the Holy Ghost now given 4. FOR the measure what or how much of the Spirit was now given this question is necessary because we bring in the Spirits mission after Christ's ascension as if the holy Ghost had not been given before this time That this was the time of the coming of the holy Ghost is very plain but that the holy Ghost was not given before this time we cannot say certainly the Prophets speak by him and the Apostles had him John 20.22 not only when they were first called but more fully when he breathed on them and said unto them receive yea the holy Ghost So that if ye study the reconciliation of these things I know not any way better than to put it on the measure or degrees of the Spirits mission I know some go about to reconcile it thus that the holy Ghost was given before secretly with grace but now he was given in a visible shape with power Others thus that the holy Ghost was before given in respect of Grace and Ministerial gifts but now he was given in respect of vertue or Ghostly ability to work Wonders and to speak with divers Languages But we find that the Prophets and Apostles before this had not only Grace and Ministerial gifts but a miraculous vertue even the Spirit of powerfull and extraordinary operation only here was the difference that before this the Spirit was but sprinkled as it were upon them but now it was poured upon them before this they were gently breathed on and refreshed with a small gale but now they were all blown upon with a mighty wind without controversie a difference there is in the Spirits mission And that some lay down chiefly in these three things As 1. In the manner of the Spirits mission to the old Church the Spirit came usually in dreams or visions or in a low still voice or in some latent ways but now he came in power in evidence and demonstration and therefore it is called Eph 1.17 1 King 19.11 12. the spirit of revelation and knowledge At the apparition of God to Elijah it is said that the Lord passed by and a great and strong wind rent the mountains and break in pieces the rocks before the Lord but the Lord was not in the wind and after the wind an earth-quake but the Lord was not in the earth-quake and âfter the earthquake a fire but the Lord was not in the fire and after the fire a still small voice and then Elijah wrapped his face in his mantle as knowing the Lords presence was therein the Spirit came not of old save in a vision or dream or in a still small voice but now the Spirit came in a rushing mighty wind in fiery tongues in earth-quakes in so much Acts 4.31 that the place was shaken where they were assembled and they were all filled with the Holy Ghost the Spirit now made choice to come in such apparitions as should have in them a self-discovering property which would not be hidden and here is one difference 2. Another difference is in respect of the Subjects unto whom he was sent before now he came only upon the inclosed garden of the Jews but after the assension of Christ The Spirit was poured upon all flesh now every believer is of the Israel of God every Christian is a Temple of the holy Ghost now we receive the Spirit too or else it is wrong with us for If any man have not the spirit of Christ he is none of his Rom. 8.9 Act. 10.44 45. At Peters Sermon to Cornelius it is said that the holy Ghost fell on all them which hear the Word and they of the Circumcision which believed were astonyed because that on the Gentiles also was poured out the gift of the Holy Ghost It was some wonder at first even to the Apostles themselves but in this Sermon Peter acknowledges Act 10.34 35. Of a truth I perceive that God is no respecter of Persons but in every Nation he that feareth him and worketh righteousness is accepted with him Mark In every Nation upon all flesh I will pour out my spirit Here 's another difference 3. One difference more is in the measure of his mission At first he was sent only in drops and dew but now he was poured out in showers and abundance The holy Ghost saith Paul was shed on us abundantly through Jesus our Saviour Tit. 3.6 As there are degrees in the wind aura ventus procella a breath a blast a stiffe gale so we cannot deny degrees in the Spirit the Apostles at Christs resurrection received the Spirit but now they were filled with the Spirit then it was but a breath but now it was a mighty wind And indeed never was the like measure of the Spirit given to men as at this time the Fathers before this and we and our Fathers since this have but as it were a hint of the Spirit to their Epha such a pentecost as this never was but this never the like before or since it was Christ's Coronation-day the day of placing him in his throne when he gave these gifts unto men and therefore that day was all magnificence shewed above all other days Thus for the measure of the Spirit now given to the Church of Christ SECT II. Of the Reasons why the Holy Ghost was sent 5. FOR the Reasons why the Holy Ghost was sent they are several As 1. That all the prophesies concerning this mission might be accomplished Isa 32.15 Isaiah speaks of a time when the spirit should be poured upon us from on high and the wilderness should be a fruitfull field And Zachary Prophesies Zach. 12 10. that in that day I will pour upon the house of David and upon the inhabitants of Jerusalem Joel 2.28 29. the spirit of grace and supplication And Joel prophesies yet more expresly It shall come to pass that I will pour out my spirit upon all flesh and your sons and your daughters shall prophesie your old men shall dream dreames your young men shall see visions and also upon the servants and upon the hand-maids in those days I will pour out my spirit and they shall Prophesie This very Prophesie was cited by Peter
in his first Sermon after the Spirits mission Act. 2.17 18. In which we read of two pourings of the Spirit one upon their sons and the other upon his servants the former concerned only the Jew they should have Prophesies Visions and Dreams the old way of the Jews but the latter concerns us we are not of their sons but of his servants to whom visions and dreams are left quite out and therefore if any now pretend to those visions and dreams we say with Jeremy Jer. 23.28 The prophet that hath a dream let him tell a dream but he that hath my Word let him speak my Word Faithfully what is the Chaffe to the wheat But of all the prophesies concerning the mission of the Holy Ghost our Saviour gives the clearest and the most particular two great Prophesies we find in the Bible the one is of the Old Testament and the other of the New that of the Old Testament was for the coming of Christ and this of the New Testament was for the coming of the Holy Ghost and hence we say that the coming of Christ was the fulfilling of the Law and the coming of the Holy Ghost is the fulfilling of the Gospel In this respect let us search and see those Prophesies of Christ the great Prophet in the New Testament I will pray the Father Joh. 14.16 17. John 15.26 Luke 24.49 John 16.7 and he shall give you another Comforter that he may abide with you for ever even the Spirit of truth But when the Comforter is come whom I will send unto you from the Father he shall testifie of me And behold I send the prâmise of my Father upon you but tarry ye in the City of Jerusalem untill ye be endued with Power from on high It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Why it was of necessity that all these Prophesies and promises must be accomplished and therefore was the Holy Ghost sent amongst us 2. That the holy Apostles might be furnished with gifts and graces suitable to their estates conditions stations places To this purpose no sooner was the Spirit sent Acts 2.3 but they were filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance They were filled with the Holy Ghost not that they were before empty but now they were more full of the spirit than ever they were before and they speak with other tongues other than ever they had Learned probably they understood no Tongue but the Syriack till this time but now on a sudden they could speak Greek Latine Arabick Persian Parthian and what not the Wisdom and Mercy of God is very observable herein that the same means of diverse Tongues which was the destroying of Babel should be the very same means here conferred on the Apostles to work the building of Syon that the curse should be removed and a blessing come in place that confusion of Tongues should be united to God's Glory that this should be the issue of Tongues that neither Speech nor Language should be upon all the Earth but his praise and glory and the Gospel should be heard amongst them And here is something more observable in that they spake with other Tongues As the spirit gave them utterance the word utterance is in the Original ãâã ãâã ãâã ãâã ãâã you have heard of Apothegmes i.e. wise and weighty sententious speeches now such as these the spirit gave them to utter magnalia Dei v. 11. as in the eleventh verse the wonderful works of God they spake of those singular benefits God offered to the world by the death of his Son they spake of the work of our Redemption of the merits of Christ of the glory and riches of his Grace of the praises due to his Name for all his Mercies others add that they spake of those admirable works of the Trinity as of our Creation Redemption and Sanctification and of whatsoever generally concerned the Salvation of mankind their speeches were not crudities of their own Brain trivial base or vulgar stuff but magnalia great and high Points Apothegmes or Oracles as the spirit gave them utterance But these reasons are remote to us 3. That he might fill the hearts of all the Saints and make them Temples and receptacles for the Holy Ghost 1 Cor. 6.19 know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own It is said here that after the mighty rushing Wind and cloven fiery Tongues Acts 2.4 they were all filled with the Holy Ghost and began to spake with other Tongues First they were filled with the Holy Ghost and then they spake with other Tongues the Holy Ghost begins inward and works outward it first alters the mind before it change the speech it first works on the Spirit before on the phraze or utterance this was the first work of the Spirit it filled them And thus for the daily ministration such must be appointed as were full of the Holy Ghost Acts 6.3 Acts 7.55 Acts. 11.24 and Stephen is said to be full of the Holy Ghost and Barnabas is called a good man and full of the Holy Ghost The Holy Ghost is usually said to fill the Saints only whether it be the person of the Holy Ghost or the impressions of the Holy Ghost is a very great question for my part I am apt to incline to their mind who say not only the impressions of the spirit the qualities of holiness the gifts and graces of the Holy Ghost or as some think habitual grace in a special manner but that the Holy Ghost himself doth fill and dwell and reign in the hearts of all regenerate men And this seems clear to me 1. By Scriptures 2. By Arguments 1. The Scriptures are such as these He that believeth on me as the Scripture saith out of his belly shall flow rivers of living water but this spake he of the Spirit John 7.38 39 which they that believe on him should receive for the Holy Ghost was not yet given because that Jesus was not yet glorified for those words out of his belly shall flow rivers of living water by living water is meant grace by rivers of living water is meant the manifold graces of the Spirit by the flowing of these rivers is meant the abounding and communicating of those graces from one to another and by the belly out of which those rivers should flow is meant the heart indued or filled with the Holy Ghost Now the spring and rivers the fountain and streams are diverse things and to be distinguished the one is the cause and the other the effect the one is the tree and the other the fruit it is the holy Ghost filling the hearts of beleivers that is the spring and fountain
whence all those rivers of living waters flow And therefore saith the Evangelist expresly This spake he of the Spirit which they that believe should receive of what Spirit even of the Holy Ghost which in full measure was not yet given because that Christ was not yet glorified it is the same spirit which believers receive whence all these rivers of living waters flow but those rivers flow not from habital grace nor from any of the graces of the Holy Ghost but from the Holy Ghost himself Again When the Spirit of truth is come he will guide you into all truth John 16 1â and he will shew you things to come Now the habits of grace cannot guide or teach or shew a man things to come the habits of grace cannot speak and hear as it is there written He shall not speak of himself but whatsoever he shall hear that shall he speak This can be no other than the spirit in his own Person this is the Comforter that hears and speaks and guides into all truth and shews us things to come Again The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Besides the grace of the Spirit which is the love of God the Holy Ghost Rom. 5.5 or the Spirit it self is said to be given unto us And Ye are not in the flesh but in the Spirit Rom. 8.9 If so be that the Spirit of God dwell in you Here 's a plain distinction betwixt the new man our being in the Spirit and the Spirit dwelling in us Now if any man have not the spirit of Christ i.e. the same holy Spirit which dwelleth in our head and Saviour Jesus Christ he is none of his But if the spirit of him that raised Jesus from the dead dwell in you v. 11. he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you This Spirit cannot be meant of habitual grace for habitual grace did not raise up Jesus from the dead no no it was the same Spirit that dwelt in Christ and that dwels in us Again Know ye not that ye are the Temple of God 1 Cor. 3.16 1 Cor. 6.19 and that the Spirit of God dwelleth in you And know ye not that your body is the Temple of the holy Ghost which is in you now gifts and graces are not properly said to dwell in Temples this belongs rather to persons than qualities and therefore it is meant of the holy Ghost himself Ye are the Temples of the living God surely graces are not the living God 2 Cor. 6.16 But ye are the Temples of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people 2. The arguments to confirm this are such as these 1. Actions are ascribed to the Holy Ghost as given unto us or dwelling in us Joh. 16.8 13. Rom. 8.15 16 When the spirit is come he will reprove the World of sin And when the spirit of truth is come he will guide you into all truth And yea have received the spirit of adoption whereby ye cry Abba Father And this spirit beareth witness with our spirits that we are the Children of God These actions are usually given to the Holy Ghost I mean to that Holy Ghost which we receive and dwelleth in us it reproves it guides it helps it satisfies it witnesseth now actiones sunt suppositorum actions are of persons and not of qualities habitual grace cannot reprove or guide or teach or help our infirmities these are the actions of the Spirit himself in his own person 2. The spirit it self is the bond of our mistical union with Jesus Christ and therefore it is the Spirit it self that dwelleth in us Look as it is in our body there is head and members yet all are but one natural body because they are animated and quickned by one and the self-same soul so it is in the mistical body Christ is our head and we are his members and yet both of us are but one mystical body by reason of the self-same Spirit dwelling in both And hence it is said that Christ dwelleth in us by his spirit 2 Cor. 13.5 John 6.26 Know ye not that Christ Jesus is in you except ye be reprobates he that eateth my flesh and drinketh my blood dwelleth in me and I in him And I live saith Paul yet not I Gal. 2.20 but Christ liveth in me How in me not corporally for in that sense The Heavens must receive him untill the time of the restitution of all things but spiritually according to the testimony of the Apostle Acts 3.21 because ye are sons God hath sent forth the spirit of his Son into your hearts Gal. 4.6 This is the mystery that should be known among the Gentiles the glorious mystery yea the rich and glorious mystery Col. 1.2 the Apostle gives it all these Epithetes the riches of the glory of this mystery which is Christ in you the hope of glory 3. As Satan keeps his residence in wicked men working them unto all manner of sin and holding them captive to do his will so the spirit of God coming and thrusting him out of possession dwelleth in us leading us into all truth replenishing us with all graces and enclining us to all holy Obedience There is little question but whilest men remain in the state of infidelity the strong man Satan keeps possession and dwelleth in them though not after a gross and sinsible manner as in Demoniacks yet invisibly and spiritually ruling and reigning in them and making them his slavâ to do his will and therefore by the same reason when a stronger than he cometh even the good spirit of God he casts him out and takes possession and dwells and reigns and rules in our souls and bodies If the spirit it self dwell not in us then how would there be three that bear witness the Apostle tells us 1 John 5.8 There are three that bear witness in earth or in our hearts the Spirit the water and blood now by water is meant sanctification it is our sanctification that bears witness with us that we are the Children of God and this sanctification consists either in the habit of grace or in the actings of grace if therefore the spirit of Christ in a believer were nothing else but grace then it were all one with the testimony of water but there are three that bear witness there 's the testimony of the spirit of blood and of water not only justification and sanctification which are but two witnesses but the spirit is superadded and that also bears witness in our Consciences that we are the Children of God and that Jesus Christ is the Son of God Christians think me not tedious in these proofs these are not speculative notional poynts that tend not to edification but are
exceeding profitable Only concerning the manner of the indwelling of this spirit in us it is most difficult to conceive Certainly it dwells not in us as in Christ viz. bodily Col. 2.9 unmeasurably Joh. 3.34 Originally 2 Cor. 3.17 the spirit is in Christ as light in the sun but the spirit is in us as light in the air In Christo ut lux in sole in nobis ut lumen in aere Ezek. 36.27 37.14 neither dare I affirm that the spirit is in us more essentially than in any other men or creatures for the essence thereof is indivisible and omnipresent But this I say that the spirit is in the faithful above all others 1. In respect of Covenant the Saints have the spirit by God's free Grace and Covenant I will put my spirit within you saith God in the Covenant which is not only to be understood of the gifts and graces of the spirit but also of the spirit it self 2. In respect of intimate familiarity and near acquaintance the spirit is in the faithful like an inmate or coinhabitant comforting directing ruling strengthning and cherishing them in which respect they are said to be his houses and Temples in which he dwelleth whereas contrariwise worldlings and infidels to all these purposes are meer strangers unto him the world cannot receive him saith Christ because it seeth him not neither knoweth him John 14.17 but ye know him for he dwelleth with you and shall be in you 3. In respect of vertue and efficacy the spirit works efficaciously in his Saints he chooseth them for his own people he possesseth them as of his own right he rules in their hearts as in the chief seat of his Kingdom he purgeth and purifieth them from their sins he replenisheth and filleth them with his saving graces he guides and directs them in the way of holiness and never leaves them till he brings them to his Kingdom 4. In respect of union it was an old errour of the heathens that the soul remaineth in the body after Death which opinion of theirs though false because it contradicts the Word yet the thing it self is possible and doth not contradict reason for the soul may have its local being in the body and yet not give life to the body for it is not the souls being in the body but its being united to the body which makes the body live so it is not the Spirits being locally with the soul but being mystically united to the soul that gives it spiritual life Now in all these respects the spirit is in the faithful above all others I know the objections As 1. If the Spirit be united to a believers soul and so made one with him then may a believer say I am the spirit or I am equal with God in respect of the spirit in me though not as Peter Thomas c. But I answer this follows not for though the spirit be really united to a believers spirit so that he may say with the Apostle 1 Cor. 6.17 He that is joyned to the Lord is one spirit or hath one spirit yet first this union is a voluntary act and not a natural act and in that respect the Spirit may unite himself to the soul so far as he pleaseth and no further And certainly thus far he is not pleased to unite himself to a believer as that a believer should say properly I am the Spirit or I am equal with God in respect of the spirit for then a believer might be worshipped with Divine worship 2. This union is by way of application and not by way of mixture if an heap of Wheat and a stone should be joyned together there is an union they make both one heap but the Wheat cannot say I am a stone nor can the stone say I am wheat because this union is only by way of Application but if Wine and Water should be joyned together then every part may say I am Water and I am Wine because this union is not only by application but by way of mixture Certainly there is a great union betwixt the Spirit and a believers soul yet cannot the believer say properly I am the Spirit or I am equal with God because their union is only by way of application and not by way of mixture 2. Object No more was the union of Christ as God with our nature as man any union by way of mixture yeâ could he say I am God and I am man But I answer Christ's union was not only spiritual or mystical but hypostatical or personal and in that respect though there was no mixture yet there was such an union as cannot be parallel'd in all the world Our souls union with the spirit of Christ goes very far and indeed so far as we cannot express it though we had the tongues and heads and hearts of men and Angels yet comes it short of that union betwixt the second person in the Trinity and the soul and body of Christ his union was personal but so is not ours a believer is a person before he is united to the spirit of Christ but now Christ's soul and body were not a person before united to the person of the Godhead Go we therefore as far as we can and I shall easily yeild that our union with the spirit is a true real essential substantial spiritual invisible mystical intimate union yet is it not a personal or hypostatical union the spirit doth not assume the soul or body of a believer as the second person assumed the soul and body of Christ Away away with these cavils and blasphemies wherewith too many unstable souls are now infected I have done with this Reason 4. That the holy Ghost might according to his Office endow men with gifts no sooner he bestows his person but immediatly he fills us with his train Now the gifts of the Spirit are of these two sorts some are common to good and bad others are proper to the Elect only Those gifts which are common are again two-fold for some of them are given but to certain men and at certain times as the gift of Miracles of Tongues of Prophesies and these were necessary for the Apostles and the Primitive Church when the Gospel was first to be dispersed others are given to all the members of the Church and at all times as the gifts of Interpretation Sciences Arts Prudence Learning Knowledg Eloquence and such like the former gifts we have not but these latter are now given to every member of the Church according to the measure of Christ's gift as the calling and vocation of every member needeth As for those gifts and saving graces which are proper to the godly I shall speak of them anon Now here is another reason of the spirits mission Eph. 4.8 that he might give gifts unto men if you ask what are those gifts the Apostle tells you in one place He gave some Apostles and some Prophets and some Evangelists v. 11. and
some Pastors and Teachers Three of these gifts are now gone and their date is out but in the same place we find Pastors and Teachers and them we have still Oh how may this teach us to think of such even of Pastors and Teachers as of the special gifts and favours of Jesus Christ if one special friend should but send us from a far Countrey one of his chief servants would we not welcome him Christ now is in Heaven and he sends us Ministers as the stewards of his house sure if we have any love to Christ The vâry feet of them would be precious and beautifull Rom. 10.15 who bring us glad tydings of peace Again the Apostle tells us in another place that there are diversities of gifts but the same spirit and diversities of calling but the same Lord or Christ 1 Cor. 12.4 5 6 and diversities of works but the same God and Father worketh all in all Christs errand being done and he gone up on high the Spirit came down and in Christ's stead established order in the Church which order or establishment is here set down by gifts callings and works Here is first a Gift Secondly a Calling Thirdly a Work Gifts are ascribed to the Spirit Callings to Christ and Works to God even to the Father of our Lord Jesus Christ where the Spirit ends Christ begins and where Christ ends God begins if no gift we must stay there and never meddle with the calling and if no calling we must stay there and never meddle with the Work first the Spirit comes and bestows the Gift and then Christ comes and bestows the Calling and then God the Father comes and sets us to the Work the gift is for the calling and the gift and calling are both for the Work And if this be the order established by the Spirit in his Church Oh what shall we say of them that either have no gifts yet step into the calling as if there were no need of the Holy Ghost or that have no calling and yet will fall upon the work utterly against the mind and rule of Jesus Christ Oh what the poor Church of Christ suffers at this time in these respects certainly these men have no commission from the holy spirit he was never sent to them that brâak this order first gifts and then Calling and then the Work But why doth the Spirit endow men with gifts surely saith the Apostle to this end 1 Cor. 12.7 to profit withall Gifts are given for the good of others gifts are for edifying we should not contemn them gifts are a blessing of God and therefore we aâe to endeavour after them 1 Tim. 4.15 1 Cor. 12.31 Let thy profiting appear to all and covet earnestly the bâst gifts And yet sayes Paul I shew unto you a more excellent way and that was true grace of which he discourseth in the next Chapter and this brings in another reason of the Spirits mission 5. That the Holy Ghost might according to his Office endow men with graces In doing this he first gives the inward principle and habit of grace and then the fruit or actings of grace 1. He gives a Power an Habit a spiritual Ability a Seed a Spring a principle of Grace whatsoever we call it I cannot conceive it to be a nâw faculty added to those which are in men by nature A man when he is regenerate hath no more faculties in his soul than he had before he was regenerate only in the work of âegeneration those abilities which the man had are Improved to work spiritually as before naturally as our Bodies in the resurrection from the dead shall have no more nor other parts than they have at present only those which are now natural shall thân by the Power of God be made Spiritual 1 Cor. 15.44 Now this Principle is infused or poured in by the Spirit of God and hence he is called The spirit of sanctification 2. He gives the fruit or actings of Grace 2 Thes 2.13 Gal. 5.22.23 But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith meekness temperance Some call these the diversifications of the actings of that spiritual principle within us certainly the spirit doth not only at first infuse the principles of grace but he doth also enable us to act and improve those blessed principles Phil. 2.13 he doth not only give us power to Holy actions but he works also the Holy actions themselves God works in us not only to will but to do God hath a two-fold grace psal 119.88 initial and converting exciting and quickning in respect of this last David prayes Quicken me after thy loving kindness O Lord and so shall I keep thy testimonies This is the actuating grace that we need every hour and every moment and must pray for more earnestly than we would pray for our daily bread Two priviledges more especially flow from this Heb. 4.16 As 1. Hereby the soul will be kept from negligence and dulness from gross and soul sins the Apostle calls it grace to help in time of need Oh this is admirable when grace comes in the very nick of need it may be sometime or other thou wert even falling into such and such a sin it may be thou wert sometime or other drowning in such and such a wickedness and this exciting quickning grace came in and kept up thy head above the waters 2. Hereby the soul will be kept in a frame for every duty if the spirit come but with exciting quickning grace then it is ready to say My heart is prepared O Lord my heart is prepared I can now do and suffer thy Will sometimes the principle of grace lies still within us and begins to rust but then comes the Holy Ghost and breaths upon our souls and so it excites and quickens and commands faith patience zeal and other graces to be in exercise and this is as it were the file to take off the rust it s the whetting of the edge it s the stirring up of the coals into a mighty flame Christians have you not clear âxperimental demonstrations of this truth sometimes you are on the wing of duty and sometimes you are dull and dead sometimes the least temptation the least snare is ready to make you fall and sometimes again though strong winds and tempests blow upon you yet you are able to stand like Mount Zion that cannot be removed Oh what 's the reason of the difference surely according to the incomes of the Spirit of God this difference comes not from our selves but from the Spirit as this exciting quickning grace is ready or a far off so is our condition you know what changes David usually found in his own heart sometimes he was able to trust in God and at other times he was so cast down as if he had no strength within him and whence all this but from the ebbings and flowings of exciting quickning
grace well may we cry come holy Spirit Oh what a comfortable condition would it be if our Spirits never lay still but we were alwayes hungring thirsting or moving after God and goodness 6. That the holy Ghost might according to his Office comfort his Saints amidst all their afflictions this was that which Christ had so often told his Apostles John 14.16 V. 18. V. 26. John 15.26 I will not leave you comfortless I will come unto you And I will pray the Father and he shall give you another Comforter that he may abide with you for ever But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things But when the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me John 16.17 If I go not away the Comforter will not come unto you but if I depart I will send him unto you But how is it that the spirit comforts Saints I answer in these particulars â See at large Dr. Reynolds on Psal 116. 1. The Spirit discovers sin and bends the heart to mourn for sin and such a sorrow as this is the seed and matter of true comfort as Josephs heart was full of joy when his eyes poured out tears on Benjamin's neck so there is a certain seed and matter of joy in spiritual mourning I know they are contrary but yet they may be subordinate to each other as a dark and muddy colour may be a fit ground to lay gold upon Certainly there is a sweet complacency in an humble and spiritual heart to be vile in its own eyes But especially the fruit of it is joy and great joy John 16.21 A woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered of her Child she remembreth no more the anguish for joy that a man is born into the World 22. and ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you 2. The Spirit doth not only discover but heal the corruptions of the soul and there is no comfort to the comfort of a saved and cured man the lame man that was restored by Peter expressed the abundant exaltation of his heart by leaping and praising God Act. 3.8 and for this cause the Spirit is called the Oyl of gladness because by that healing vertue that is in him he makes glad the hearts of men 3. The Spirit doth not only heal but renew and revive again when an eye is smitten with a sword there is a double mischief a wound made and a faculty perished and here though a Chirurgeon can heal the wound yet he can never restore the faculty because total privations admit no regress or recovery But the spirit doth not only heal and repair but renew and re-edifie the spirits of men as he healeth that which was torn and bindeth up that which was broken so he reviveth and raiseth up that which was dead before Hos 6.1.2 And this the Apostle calls the renovation of the Spirit Tit. 3.5 Now this renovation must needs be matter of great joy for so the Lord comforts his afflicted people O thou afflicted tossed with tempest Isa 54.11 12. and not comforted behold I will lay thy stones with fair colours and lay thy foundations with Saphyres and I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones The meaning is that all must be new and new built up as for a goodly costly and stately structure 4. The spirit doth not only renew and set the frame of the heart aright and then leave it to it self but being thus restored he abideth with it to preserve and support it and to make it victorious against all tempests and batteries and this further multiplyeth the joy and comfort of the heart victory is ever the ground of joy Isa 9.3 They joy before thee as men rejoyce when they divide the spoyle And the spirit of God is a victorious spirit A bruised reed shall he not break and smoaking flax shall he not quench Mat. 12.20 till he send forth judgment unto victory 5. The spirit doth not only preserve the heart which he hath renewed but he makes it fruitfull and abundant in the work of the Lord. And fruitfulness is a ground of comfort Sing O barren thou that didst not bear break forth into singing Isa 54.1 and cry aloud thou that didst not travail with Child for more are the Children of the desolate than the Children of the married Wife saith the Lord. 6. The Spirit doth not only make the heart fruitful but gives it the hansel and earnest of its inheritance and thereby it begets a lively hope an earnest expectation a confident attendance upon the promises and an unspeakable peace and comfort thereupon Oh when I feel a drop of heavens Joy shed abroad into my soul by the Holy Ghost and that I look upon this as a taste of glory and a forerunner of happiness how should I but rejoyce with joy unspeakable in all these respects the Spirit is our Comforter and this is another reason why the Holy Ghost is sent I will not leave you comfortless saith Christ no no for I will come unto you by my spirit Eph. 4.30 7. That the Holy Ghost might according his Office seal us unto the day of redemption By sealing is meant some work of the Spirit by which he assurâs a believer that he is Gods it is all one with the spirits witnessing only under that notion I shall speak of it another time But all the question is what is that work of the spirit by which he assures I answer this work is many-fold As 1. There is a reflex work of faith and this is the work of the Spirit too assuring our souls of our good estate to God-ward 1 John 5.10 and Christ-ward He that believeth hath the witness in himself he carries in his heart the Counterpane of all the promises this is the first seal or if you will the first degree of the Spirits sealing the first discovery of our election is manifested to us in our believing as many saith the Text as were ordained to eternal life believed Acts 13.48 2. There is a work of sanctifying grace upon the heart and this is a seal of the Spirit also 2 Tim. 2.19 for whom the Spirit sanctifieth he saveth The Lord knoweth who are his saith the Apostle ay but how should we know it why by this seal as it follows Let every one that Nameth the Name of the Lord depart from iniquity none are children of God by adoption but those that are Children also by regeneration none are heirs of Heaven 2 Pet. 1.3 4. but they are new born to it Blessed be
God the Father of our Lord Jesus Christ who hath begotten us anew to an inheritance immortal This seal of sanctification leaves upon the soul the likeness of Jesus Christ even grace for grace 3. There is a work of assisting exciting quickening grace or of Gods gracious concourse with that habitual grace which he hath wrought in his people now this is various according to the good pleasure of his will the Spirit is more migââly present to some than to others yea more to the same man at some times and in some conditions sometimes the same Christian is as a burning and shining light sometimes as a smoaking flax John 3.8 The spirit blows how it listeth sometimes he fills the soul with fuller gales sometimes again she is becalmed a man hath more of the Spirit at one time than another now when the Spirit comes in thus by exciting quickning stirring and inabling us to act so that we can say Jer. 20.9 as sometime the Prophet said It was in my heart as a burning fire shut up in my bones and I was weary with forbearing and could not stay why then the spirit seals and gives assurance to our souls that we are his 4. There is a work of shining upon or inlightning those graces which the Spirit plants in us and helps us to exercise this seals to the purpose and of this it is that the Apostle speaks 1 Cor. 2.12 We have received not the spirit of the World but the Spirit which is of God that we may know the things that are freely given us of God The things given to us may be freely received by us and yet the receit of them not known to us therefore the spirit for our further consolation doth as it were put his hand and seal to our receits he shines upon our graces or he enlightens our graces whereby we may know we believe and know that we live Indeed this is rare with Gods own People sometimes notwithstanding this seal we may be in such a state as Paul and his company were in the ship Acts 27.20 When they saw neither Sun nor Star for many days together so it may be that for a time we may see neither Sun nor Star neither light in God's countenance nor light in our souls no grace issuing from God no grace carrying the soul to God yet in this dark condition if we do as Paul and his company did i.e. if we cast anchor even in the dark night of temptation and pray still for day God will appear and all shall clear up we shall at last see light without and see light within surely the day-star will arise in our hearts 5. There is a work of joy and comfort and this is a super-added seal of the Spirit the works of the spirit you may see are of a double kind either in us by imprinting sanctifying grace or upon us by shining on our souls and by sweet feeling of joy habitual grace or sanctifying grace is more constant and alwayes like it self but this work of comfort and joy is of the nature of such priviledges as God vouchsafeth at one time and not at another and hence it is that a Christian may have grace and a Christian may know himself to be in the state of grace and yet in regard of comfort God may be gone Thus it was with Job he knew his redeemer lived and he resolved to trust in him though he killed him he knew he was no hypocrite he knew his graces were true notwithstanding all the objections and imputations of his friends they could not dispute him out of his sincerity My righteousness I hold fast Job 27.6 and will not let it go yet for the present he saw no light from heaven but he was in a sore and afflicted condition till it pleased the Lord to reveal himself in special favour unto him Now this work of joy usually comes not till after faith and many experiences of Gods love and much waiting upon God These are the several works of the spirits sealing But why is it that we can neither actually believe nor can know that we believe nor can enjoy peace and joy in believing without a fresh and new act of the Spirit I answer because the whole carriage of a soul to heaven is above nature where the Spirit makes a stand we stand and can go no farther without the help of the Spirit we can neither make promises nor conclude for our selves it is the spirit that sanctifies and witnesses and seals our souls unto the day of redemption Many other Reasons may be rendred but I shall speak of them in the end of the spirits mission Thus far we have propounded the object viz. the Ascension of Christ the session of Christ at God's right hand and Christs mission of the holy Ghost our next work is to direct you how to look unto Jesus in these respects CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our salvation in his Ascention Session and Mission of the Spirit 1. LET us know Jesus carrying on the great work of our salvation for us in his Ascension into Heaven in his Session at God's right hand and in his mission of the Holy Ghost these are points of great use if these transactions had not been where had we been these are points of highest speculation if these transactions had not been where had Christ been after his humiliation herein lay the exaltation of his glorious Person he was exalted above the Earth above the Clouds above the Stars above the Heavens above the Heavens of Heavens O the glorious Majesty of our King Jesus as sitting down at God's right hand our salvation is the greatest mystery that ever was it being made up of the various workings of the glory of God for us men and for our salvation Christ was incarnate and came down from Heaven and for us men and for our salvation Christ was exalted and went up into Heaven Here is an object of admiration indeed the very Angels at the sight of it stood admiring and adoring it took up their heart astonished their understanding surely it was the blessedst sight that ever the Angels did or could behold come then and O my soul do thou take a view of that which they admire the design is not so principally concerning Angels as thy self they are in it only as afar off and in general but it concerns thee in special and particular and therefore study close this Argument and know it for thy self Study first the Ascension of Christ how and whether and why he ascended 2. Study the Session of Christ at God's right hand O the mines the riches of that spiritual heavenly knowledg 3. Study the mission of the Holy Ghost not a circumstance in it but deserves thy Study worlds of wealth ten thousand times better than Gold or Silver or Precious Stones may be found in the diggings of these mines have not many
on the Lord Jesus Christ for some glorious manifestations of himself Come live up to the rate of this great mystery view Christ as entering into glory and thou wilt find the same sparkles of glory on thy heart O this sight is a transforming sight 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 2 Cor. 3.18 even as by the spirit of the Lord. 2. Consider of Christ's Session at God's right hand no sooner was Christ entered into Heaven but he is brought before his heavenly Father and herein was the vision accomplished I saw in the night visions Dan. 7.13 14. and behold one like the Son of man came with the clouds of heaven and came to the ancient of dayes and they brought him near before him and there was given him dominion and glory and a Kingdom This is that we call his Session at God's right hand a dominion was given him above all creatures yea a dominion above the Hierarchy of all the Angels O the glory of Christ at his first entrance into glory immediatly all the Angels fell down and worshipped him immediately his Father welcomed him with the highest grace that ever yet was shewen Psal 110.1 Come said he sit thou at my riâht hand untill I make thy enemies thy footstool One sweetly observes that usually in the several parts of the performance of Christ's office either God is brought in as speaking to Christ or Christ is brought in as speaking to his Father thus when he chose him first to be our Mediator God speaks to Christ Thou art a Priest for ever after the order of Melchizedech and when Christ came to take upon him our nature Heb. 10.7 Psal 22.1 he spake to his Father Lo I come to do thy will a body hast thou prepared for me Again when Christ hung on the Cross he spakes to his Father Acts 13.33 Heb. 1.13 My God my God why hast thou forsaken me but when Christ rose again from the dead God spake to him Thou art my Son this day have I begotten thee and when Christ ascended into heaven God spake to him Son sit thou down at my right hand This was the highest point of Christ elevated now was the prophesie accomplished He shall be exalted and extolled and be very high The Caldee Paraphrast reads it thus He shall be exalted above Abraham Isa 52.13 he shall be extolled more than Moses he shall be very high above the highest Cherubin and Saraphin O my soul meditate on this Session of Christ at God's right hand and thence draw down some vertue and sweetness into thy self what was Christ exalted had he a name given him above every name walk then as becomes those that have so glorious a Head O defile not that nature which in thy Christ was so highly honoured 1 Cor. 6.15 it was the Apostles arguing Shall I take the Members of Christ and make them the Members of an Harlot so argue thou shall I take the Nature of Christ that Nature which he in his Person hath so highly glorified and make it in my Person the Nature of a Devil O my soul walk worthy of such a Lord unto all well-pleasing sith now he is in his Throne at God's right hand O kiss the Son honour the Son with divine worship reverence and submission submit chearfully and willingly to the Scepter of his Word bow to his Name as it is written At the Name the Person the Power the Scepter of Jesus Christ âââl 2.10 every knee should bow 3. Consider of the Mission of the holy Ghost no sooner is Christ inaugurated in his Throne Eph. 4.8 John 4.10 but he scatters his coin and gives gifts When he ascended on high he led captivity captive and gave gifts unto men He gave gifts or the gift of gifts the gift of the holy Ghost If thou knewest the gift of God said Christ to the Samaritan woman John 7.39 that gift was the water of Life and that water of life was the spirit as John who knew best his mind gave the interpretation This speak he of the spirit O my soul consider of this princely gift of Christ such a gift was never before but when God gave his Son God so loved the World that he gave his Son and Christ so loved the world that he gave his spirit but O my soul consider especially to whom this Spirit was given Isa 9.6 Rom. 5.5 the application of the gift is the very soul of thy meditation Vnto us a Son is given said the Prophet and Vnto us the holy Ghost is given saith the Apostle And yet above all consider the reasons of this gift in reference to thy self was it not to make thee a Temple and Receptacle of the holy Ghost stand a while on this admire O my soul at the condescending glorious and unspeakable love of Christ in this it was infinite love to come down into our nature when he was incarnate but this is more to come down into thy heart by his holy Spirit he came near to us then but as if that were not near enough he comes nearer now for now he unites himself unto thy person now he comes and dwells in thy soul by his holy spirit O my soul thou hast many in-comes of the world though many are above thee yet many are below thee but Oh what little contentment hast thou in these outward things Come here 's that which will infinitely content thy vast desires Christ is in thee realy in thee by his Spirit will not this content the utmost capacity of an heart surely he is too covetous whom God himself cannot suffice if thou hast Christ thou hast all things and if thou hast the spirit of Christ thou hast Christ himself not notionally not by the habit of grace only but really essentially substantially by his Spirit it is the very spirit of Christ the spirit it self the holy Ghost it self in his own person that is united to thee and dwells in thee nor only comes he in person but he brings along with him all his Train hath he not endowed thee with some gifts hath he not divided a portion and measure to thee in thy place and calling take notice observe it and be thankfull if thou hast a gift of prayer of prophesie of wisdom of knowledge it comes and flows from this holy Spirit Vnto every one of us is given grace according to the measure of the gift of Christ. Eph. 4.7 1 Cor. 12.11 Or according to the measure of the spirit who is the gift of Christ. And all these worketh that one and the self-same spirit dividing to every man severally as he will But besides a gift hath he not endowed thee with his grace hath he not planted in thy soul the habit the power the seed the spring the principle of grace hast thou not felt sometimes the excitings
quickenings stirrings of the spirit of God commanding thy faith love zeal and other graces to be in exercise hath he not many a time at some dead lift at some mighty straight at some prevailing temptation when thou wast even ready to yield to Satan Heb. 4.16 come in as betwixt the bridge and water and given thee grace to help in time of need O the sweet in-comes of the Spirit of God! as he is an holy Spirit so he makes holy hearts and if there be any holiness in thy heart what is it but an emanation influence effect of the Spirit of God if ever thou hadst any flowings of exciting quickening grace say This is above nature above flesh and blood it comes from the holy and blessed Spirit of God Some other effects thou mayst consider of as of the comforts of the spirit what hast thou not sometimes felt the joyes unspeakable and full of glory hast thou not sometimes known a mornings joy after a nights sorrow an healing of thy broken heart a reviving of thy dead Spirit a drop of heavens joy given thee as the hansel or earnest of thine inheritance why all these are but the workings of the promised comforter And I will pray the Father and he shall give you another Comforter that he may abide with you for ever John 14.16 Another effect is the seal of the spirit and what hast thou not sometimes had the seal of the Spirit stamped on thee I will not say this is absolutely necessary but hast thou not sometimes been assured of thy salvation by a reflect act of faith or by a work of grace habitual or actual or by an irradiation of the spirit on thy graces sometimes the spirit is pleased to shine with its bright and glorious and heavenly beams into our souls and then we are assured hence the Apostle prayes for the Ephesians Eph. 1.17.18 19. That they might have the spirit of revelation And to what end That they might know what is the hope of his calling i.e. that they might know upon what certain grounds and foundation their hopes were built and hence the Psalmist prayes for himself Psal 13.16 Cause thy face to shine upon thy Servant and again God be mercifull unto us and bless us and cause his face to shine upon us psal 67.1 Selah If the spirit shine upon our graces then it seals O consider of this shining-sealing work and leave not till the Spirit dart in a spiritual light and give thee a revelation knowledg and perswasion of thy effectual calling Many other reasons are of the spirits mission but amongst them all consider O my soul and ponder on these few think over Christ's Ascension Session and Mission of the Spirit but in every thought be serious fruitful and particular say Christ is gone up into heaven for me and he is sate down at God 's right hand for me and he hath sent down his spirit into my heart O what workings would there be within if thou wert but lively and active in the meditations of these several passages SECT III. Of desiring after Jesus in that Respect 3. LEt desire after Jesus carrying on the great work of our salvation for us in these particulars who seeing Christ to ascend into Heaven would not be glad to ascend up with with him who seeing Christ to sit down at the right hand of his Father would not be glad to sit down with him who seeing Christ to scatter his gifts and spirit amongst his Saints would not cry Come holy spirit O Christ give me thy spirit thou that givest gifts unto me come and bestow those gifts on me even upon me The believing soul cannot hear of Christ in any true discovery of his grace and glory but it must needs send out many breathings after him Oh that Christ were mine Oh that I had any interest in this transaction it is true these transactions are past but the vertue of them continues still and accordingly the vertue power and influence of these transactions must be the object of our desires now what is the vertue of Christ's Ascension but that we might ascend and what the vertue of Christ's Session but that we might sit down with him in his Throne and what the vertue of the mission of his Spirit but that we might partake of the holy Ghost Oh let these be the objects of our desires come let us pant and breath after these things As 1. Let us see Christ ascending and so desire to ascend with him when Christ ascended it was not meerly for himself but also in our stead he ascended as a common person as the high Priest ascending into the Holy of Holies he carried all the names of the Twelve Tribes on his breast so Jesus Christ ascending into heaven he carried the names of all Believers in the world on his Breast thereby shewing that they were likewise to come after him in this case how should we long after him and cry after him as Elisha after Elijah when he saw him ascending My Father my father 2 Kings 2.12 Isa 14.14 15. the chariots of Israel and the horsemen thereof How should we cry after him O my Lord and my God see that my name be written in thy Breast O that vertually I may ascend with thee and that really and bodily I may at last ascend after thee There are many can say in their heart I will ascend above the heights of the clouds Psal 14.3 4. I will be like the most High but the prophet tells us Such shall be brought down to hell and to the sides of the Pit O the desires and eager pursuits of men after ambition what topping and advancing is there of one over another in the mean time the Psalmist's Question is quite forgotten Who shall ascend into the hill of the Lord Isa 14.12 he that hath clean hands and a pure heart who hath not lift up his soul unto vanity Down O my soul with thy top and top gallant strike sail to God and Christ know that God resists the proud How art thou fallen from Heaven O Lucifer son of the morning even he that would exalt his Throne above the stars of God is brought down to hell Come come a desire after Christ and his Ascension is the way to Heaven if thou wilt ascend after Christ set thy desires upon Christ if thou wilt arrive at true glory breath after Christ ascending up into his glory let others ascend up into their heaven upon earth but O my soul desire thy interest in Christ's Ascension into the Heaven of Heavens O when will it once be that by the vertue of Christ's Ascension I shall ascend is Christ gone up and am I yet behind is my Head my Husband my Lord in Heaven and am I a poor member of his body grovelling here on earth what is Christ gone up with a shout the Lord with the sound of a trumpet are all the Angels sounding
2 Cor. 6.16 Cant. 7.5 but as a Temple for himself to dwell in as a Gallery for himself to walk in Oh what longings Oh what pantings and gaspings Oh what faintings and swoonings should there be in thy spirit after this Spirit Come holy spirit O come and dwell in my soul I know thou wilt make the place of thy feet glorious if I have but thy presence I shall be all glorious within O come come holy Spirit SECT IV. Of hoping on Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our salvation for us in these particulars thus was the Apostles Prayer Rom. 15.13 Now the God of hope fill you with all joy and Peace in believing that ye may abound in hope through the power of the holy Ghost could we abound in hope that Christ's Ascension Session and Mission of his Spirit did belong to us we should never be ashamed Hope maketh not ashamed Rom. 5.5 O then let us look to our hope and be sure that it be of the right stamp which in reference to every of these passages we may examine thus As 1. If Christ's Ascension be mine then am I ascended with Christ I mean not in respect of any bodily Ascension for that must not be untill the last day nor in respect of any essential substantial soul-ascension for that must not be before the separation of soul and body at our deaths-day but in respect of our spiritual ascension for so we may ascend into heaven by faith and love though for the present we are on earth Col. 3.1 2. if ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affections on things above and not on things on the earth If Christ our Head be ascended then we that are his Members must needs follow after him in our affections Christ tells us Where our treasure is there will our hearts be also Mat. 6.21 If Christ our Treasure be ascended into heaven our loves our affections our hearts will follow after him and if our hearts be in heaven no question but we our selves both souls and bodies shall at last ascend when Christ ascended we ascended virtually with him now we ascend spiritually and at last we shall ascend bodily for he that ascended shall descend and then we shall meet him in the ayr and so shall we be ever with the Lord. 1 Thes 4.17 In the mean time to maintain our hope let us ascend dayly by faith and love and this is our character that Christ's Ascension is truly ours 2. If Christ's Session be mine then am I set down with Christ in heavenly places I mean not bodily but by faith which faith makes it as sure to my soul as if I had a foot already in heaven Faith is the substance of things hoped for Heb. 11.1 and the evidence of things not seen By faith I now sit in heavenly places in that I verily believe I shall do it one day my hope is now certain in that I am as sure of that I look for as I am of that I have already received it is the common objection We see it not As the Apostle said of Christ We see not yet all things put under him but he presently answers We see Jesus who was made a little lower than the Angels crowned with glory and honour Heb. 2.8 9. and so we may be sure the thing is as good as done for if he be above all must come under in like manner we see not our selves in present possession but we see Christ crowned and our selves sitting with him virtually and therefore at last we shall see our selves actually crowned and sitting together with Christ in heavenly places In the mean time faith takes possession of the Kingdom of Heaven saith makes the soul even now to converse with God 1 Tim. 6.19 and Christ and Saints and Angels Faith layes hold upon eternal life it puts the soul as it were into heaven and sets it down at the right hand of Christ and this is our character that Christ's Session is truly ours 3. if Christs spirit be mine and sent to me then have I both the person and train of the spirit of Christ it is the having the spirit and the working of the spirit in me that is my evidence of the Spirits mission I look upon this as the greatest Question and the weightiest and most important case of conscience that can be propounded or known of us viz. Whether the spirit of Christ doth reside in us or whether we have a well-grounded hope to say of our selves that we have the in-dwelling of the spirit of God Know ye not that ye are the Temple of God saith the Apostle and that the spirit of God dwelleth in you 1 Cor. 3.16 1 Cor. 6.19 And again Know ye not that your bodies are the Temples of the holy Ghost In this Question he seems to put it out of Question that true Christians should know and in right temper do know that the spirit of God dwells in them if we know not this we cannot know that we have any part in Christ because the holy spirit is the principal bond of our union betwixt Christ and us if we know not this we cannot know that we are justified for we have nothing to do with Christ's Righteousness by which we are justified untill by our spiritual union Christ is made ours if we know not this we cannot know we are the adopted Children of God for it is the spirit of adoption Rom. 8.15 whereby we cry in our hearts Abba Father if we know not this we cannot know that we are sanctified for it is the spirit which is the beginner and perfecter of our sanctification if we know not this we cannot know that our prayers are heard for it is the spirit that helps our infirmities Rom. 8.26 and that makes intercession for us with groanings which cannot be uttered if we know not this we cannot know whether we are in error or truth or whether our religion which we profess be true or false for it is the spirit who enlightens us and teacheth us and leadeth us into all truth if we know not this we cannot know our own comforts for he is the only true Comforter from whom all sound comfort springs Come then and put we our selves to the trial Let us search whether we have the spirit of Christ which we may resolve if we will not deal deceitfully with our own hearts by these following signs 1. The Spirit of Christ is the spirit of illumination if he dwell in us he will enlighten our eyes reveal to us those saving truths of God as they are in Jesus But the Comforter which is the Holy Ghost John 14.6 1 Joh 2.20 v. 27. whom the Father will send in my name he shall teach you all things But ye have an unction from
the holy One and ye know all things But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and hence it is that this holy spirit is called the Spirit of wisdom Eph. 1.17 and revelation in the knowledge of God 2. The Spirit of Christ is the spirit of adoption it brings our souls into that blessed estate that we are the Children of God Rom. 8.15 Gal. 4.6 Ye have not received the Spirit of bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father Zach. 12.10 Rom. 8.16 3. The spirit of Christ is a spirit of prayer I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered It is not said that the spirit teacheth us words and fluent phrases but it teacheth us to pray in the heart and spirit with sighs and groans 4. The spirit of Christ is a spirit of sanctification the Apostle having told the Corinthians that they had been notorious sinners 1 Cor. 6.11 Rom. 1.4 saith further that they were washed and sanctified by the spirit of God Hence the holy spirit is called The spirit of holiness because he makes us holy who were in our selves corrupt and sinful If we have thiâ spirit it inclines our hearts to the things above it mortifies our lusts it brings us nearer unto God the spirit therefore that is impure and encourageth men in sin and cries up carnal Liberty is certainly none of the spirit of Christ and by this one sign many carnal pretenders of our times may be justly convicted 5. The Spirit of Christ is a spirit of love God is love and he that dwelleth in love dwelleth in God 1 John 4.16 Gal. 5.22 and God in him as the spirit is love so it begets love in the hearts of his people The fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance All these graces are the fruits of the spirit but the first grace in the link is love by his spirit we are taught to love God not only for his benefits but in respect of his nature for his goodness mercy justice holiness and all other his saving attributes by his spirit we are taught to love any thing that hath but the stamp and image of God upon it but as touching brotherly love 1 Thes 4.2 ye need not that I write unto you for ye your selves are taught of God to love one another the most of the Heretical spirits of these times do hereby shew that they have not the Spirit their very religion lyeth in rayling at ministers and reproaching those that are not in their way this is far from the Spirit of love that is in God's Children certainly where there is malice hatred strife bitter-envyings raylings revilings for such kind of persons to lay claim to the Spirit of unity it is a piece of impudent vanity and a false suggestion from their own corrupt erring spirit or from the spirit of error himself who is an hater reviler and the accuser of the brethren 6. The Spirit of Christ is a leading Spirit Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God But what is this leading of the Spirit I Answer 1. It is a drawing of the soul Christ-ward Cant. 1.4 Draw me saith the Spouse and we will run after thee There must be a drawing of the soul in every duty to Jesus Christ I say to Jesus Christ for a man may be furnished with eminent gifts and with suitable assistance in the laying out of those gifts from the Spirit and yet he may be without the leadings of the spirit gifts exercised cannot suppress corruptions in a man 's own heart and hence they that used their gifts are called workers of iniquity Mat. 7.23 Jer. 30.21 gifts do not carry out the heart towards Christ but graces do I will cause him to draw near and he shall approach unto me for who is this that engaged his heart to approach unto me saith the Lord. 2. It is a giving liberty to the soul to walk in the wayes of Christ 2 Cor. 3.17 Where the spirit of the Lord is there is liberty I mean not a liberty to sin but to duty nor yet every liberty to duty for a man may exercise himself in the external part of all duties and yet be without the leadings of the spirit but I mean such a liberty as when a soul accounts it an high favour from the Lord if he will but use him in any services for himself when it finds more delectation in these than in any other wayes Psal 119.34 173 174. Rom. 7.22 Rom. 8.2 I have chosen the way of truth saith David and therein is my delight And I delight in the law of God after the inner man saith Paul for the law of the spirit of life in Jesus Christ hath made me free from the law of sin and death 3. It is a corroberating or strengthening of the soul against all those impediments that would hinder it in the wayes of Christ Isa 63.11 12 13 14. Israel is said to be led by the spirit of the Lord and how did he lead them but by dividing the waters before them and by keeping them that they should not stumble many times God's holy ones are beset with temptations they find their hearts full of deadness hardness unbelief and all manner of distempers now if at such a time the mountains have been made planes if at such a time corruptions have been born down and their hearts have been let out towards Christ certainly these are the leadings of the spirit Rom. 8.13 14. If ye through the spirit do mortifie the deeds of the body ye shall live for as many as are led by the Spirit of God are the Sons of God the particular for argues mortification to appertain unto the leadings of the spirit There is in the Saints a constant opposition between the works of the flesh and the works of the spirit Gal. 5.17 18. now when the works of the flesh are kept underneath and prevailed against then a soul enjoyeth the leadings of the spirit I know such oppositions are not in any but Saints carnal men would wonder that any should complain for want of strength unto duties why they can easily come up to them and be in the exercise of them but alas this arises either from Satans not molesting them in the performance of duty because they look not
beyond the external part of it or from their own insensibleness of the working of corruption when yet it doth act only a gracious heart findeth that if it be not strengthened by a Power beyond its own it cannot act any grace or perform any duty as acceptable to God and hence the Apostle prayes That they might be strengthened with might by his Spirit in the inner man Eph. 3.16 4. It is an enabling of the soul to act in Gospel-duties for Gospel-ends when the spirit leads the soul never aims at a self-advancement it never looks at its own name and glory as they did in Mat. 6.1 5. but it eyes in all its actings the mortification of corruption and the attainment of communion with God and Christ and the increase of all Grace Faith Love Patience Meekness self-denial c. or if it seek for outward mercies it seeks them in a subordination to these and in a way of subserviency to the interest and designs of Christ in all things whether outwarâ or inward it seeks the glory of God as the ultimate end And in these particulars consists the leadings of the spirit of Christ Rom. 8.16 1 John 5.10 7. The spirit of Christ is a witnessing spirit The spirit it self beareth witness with our spirit that we are the children of God and every one that believeth hath the witness within himself But of this two questions 1. What is this witnessing work of the spirit 2. How doth the spirit thus witness for the first I answer 1. In general witnessing is a giving in some evidence upon our knowledge how the matter in question standeth that thereby others may be ascertained of the truth of the thing Deut. 19.15 John 8.17 At the mouth of two or three witnesses shall the matter be established these words Christ cited and said It is written in your Law that the testimony of two men is true not but that it was certain in it self before but that now by the testim ny of two it is rendred certain unto those that question the same this is witnessing 2. In special The witnessing of the spirit is an Office of the spirit whereby it works the soul into a knowledge perswasion or conclusion of its acceptation into favour with God in Christ Now the spirit witnesseth either objectively or efficiently 1. Objectively When it only affords such special operations as have an aptitude to ascertain the soul but do not ascertain thus many a time the Spirit comes and brings in such and such ascertions or affirmations of our adoption as if they were but duly observed might manifest the same but we over-look these evidences we will not hear what the spirit speaks to us John 3.11 We speak that we know saith Christ and testifie that we have seen but ye receive not our witness so may the spirit complain I have testified to you that which I know I have said that ye were children of God but ye have not received my witness doubtless it is a sinful neglect not to yield attention unto the voyce of the spirit and yet the spirit in this way may be resisted 2. Efficiently and if the spirit witness thus it cannot be resisted in this way the spirit causeth the soul to conclude of its adoption by its speakings to it this is not onely the assertions or affirmations of our adoption but the assurances of our souls that we are adopted Rom. 8.38 Job 19.25 1 John 3.24 I am perswaded saith the Apostle and I know that my Redeemer liveth saith Job And hereby we know that he abideth in us by the Spirit which he hath given us But 2. How doth the Spirit thus witness I answer 1. Immediately 2. Mediately 1. Concerning the immediate testimony of the Spirit there is some controversie Antinomians would have no other testimony but this all other evidences say they are deceiving evidences or if not deceiving yet to make use of them it were but to light a candle to the Sun for what are the graces of the Spirit in comparison of the Spirits own testimony and it may be the running into this extream hath caused others absolutely to deny any such testimony or at least to say for these enthusiasms or inspirations let them boast of them that have them wâ know no such thing Methinks a middle betwixt both these as it is proved by others is most consonant to truth for neither can I reject the graces of sanctification from being grounds of our assurance neither dare I deny but there is something of the work of the Spirits testimony which is an immediate work Let us hâar what others say of it Certainly there is a work wherein the spirit acts as in illumination and infusion of good motions into us Ford of the Spirit wherein by a secret influence upon the heart he quiets and calms the troubled soul concerning its condition by his own immediate power without any grounds from Scripture without or graces within There is a threefold work of the spirit first to conveigh and plant grace in the soul 2. To act and help us to exercise the graces which are planted there 3. To shine upon and enlighten those graces Caryl on Job chap. 10. this last work the spirit fulfills two wayes first by arguments and inferences which is a mediate work 2. By presence and influence which is an immediate work this the Apostle calls witness-bearing There are three that bear witness in Earth The spirit and water and blood the spirit brings in the witness of Water and Blood which is his mediate work but besides and above these he gives a distinct witness of his own which is his immediate work is in a way of peculiarity and transcendency called the witness of the Spirit As it is with the motions of the spirit many a time the spirit excites a man to such or such duties by laying his hand immediately upon the heart and thereby inclining it to obey those motions so in this case when a poor soul sits in darkness and sees no light Boltons direct for a comfortable walking with God sometimes upon a sudden it is as it were taken up into the third Heaven and this is in such away that though the spirit of a man really believe it and is immediately calmed by it yet it cannot tell how it came to pass There is a Testimony of the spirit which sometimes the spirit may suggest and testifie to the sanctified Conscience with a secret still heart-ravishing voice thus or in the like manner Thou art the child of God thou art in the number of those that shall be savid thou shalt inherit everlasting life and that as certainly and comfortably as if that Angel from Heaven should say to thee as he did to Daniel greatly beloved Mighty and remarkable was the work of the spirit this way upon the heart of that noble Martyr Robert Glover upon the first sight and representation of the stake
when he cryed he is come he is come Such an immediate springing of the spirit was in the heart of Master Pecocke who after many dayes of extreamest horrour professed The joy which he felt was incredible Such an immediate work was upon the heart of Mistris Brettergh who after the return of her beloved suddenly cryed out How wonderfull How wonderfull how wonderfull are thy mercies O Lord O the joys the joyes the joyes that now I feel in my soul we feel and acknowledg by daily experience that Satan doth immediately inject and shall not the blessed spirit after his holy and heavenly manner immediately also suggest sometimes As there is in the eye lumen innatum a certain in-bred light Rutherford on Joh. 12. P. 100. to make the eye see lights and colours without and as there is in the ear aer internus a certain in-bred found and air to make it discern the sounds that are without so is there in a gracious heart a new nature an habitual instinct of Heaven to discern the consolations of God's Spirit immediately testifying that we are the Sons of God there are some secret and unexpressible lineaments of the Fathers countenance in this child that the renewed soul at first blush knows and owns it But for fear of mistakes in this case observe we these Rules 1. That although the spirit may immediately testifie without any express or formal application of a word yet he never testifies but according to the Word If a man that never felt sin a burthen that throws away all duties of Religion that never Prayes Reads Hears or Meditates shall say that he is filled with joy Peace and the assurance of God's Word it is certain the holy Spirit is not the Author of this because the promise of peace belongs to none of this stamp see Math. 11.28 Isa 57.15 Mal. 5.3 4 5 6 7 8. 2. That ordinarily the spirit brings in his testimony either in duty or after duty I have seen his wayes and I will heal him I will lead him also Isa 57.18 19. and restore comforts to him and to his mourners I create the fruit of the lips peace peace to him that is far off and to him that is near saith the Lord and I will heal him I know there may be a case of grievous temptations and at such a time the spirit of God may come in by a sudden irradiation and chear the soul wonderfully though it knows not how yet usually the spirit brings in his testimony either in duty or not long after duty 3. That such testimonies of the Spirit beget only an actual assurance during the present exigency or in order to some present design that God is working thereby these are extraordinary dainties that God will not have us feed constantly upon a gleam of light in a dark winters night when a man cannot coast the Country and discern his way by those marks which direct him at other times or as a lightning from a thunder-cloud that comes just in the moment when a man is stepping into a pit that would swallow him up now a Traveller will not depend alwayes upon such guides but rather he will choose to travel by day and learn out such way marks as may be standing assurances to him that he is in the way And therefore 2. The spirit witnesseth mediately and that either without or with argumentation But both from the Word 1. Without argumentation and that is when the spirit applies some suitable word to the soul and without more ado enables the soul to close with that suitable word As for instance thou art burthened for sin and thou hast prayed earnestly for pardon of sin and even then a secret whisper of the Spirit casts that word into thy heart Hos 14.4 Mat. 11.28 I will heal thy back-slidings and love thee freely or such a voice as that come un-unto me all ye that labour and are heavy laden and I will give you rest Now this is a direct testimony only I dare not leave it without a caution Some can relate extraordinary passages of providence attending the coming in of such and such a word as that they did not know there was any such Scripture nor did thy know where it was and yet in opening the Book it was the very first place their eye was cast upon or they wanted a Book and in the use of some other means unexpectedly a word was spoken or remembred so pat to the case as if it had been a very message from Heaven certainly the Spirits hinting in of words thus is very observable yet a bare giving in of a word is no warrant that it comes from the spirââ unless the soul come up to some end which the word it self poynteth at there must not only be a word but a closing with the word and improving of the word for the ends it aymeth at as quickning comforting supporting acting of some graces or such like and by this we may know that the testimony is true and proceeds from the Spirit of God 2. With argumentation and that is when the Spirit brings in the testimony of blood and water I may call it a testimony of Faith and other graces of the Spirit written in our hearts and brought out by the spirit in a way of argument as thus He that believeth hath everlasting life but I believe Ergo. The first proposition is the Gospel and in this way it is the first work of the spirit to open our eyes for the understanding thereof The second proposition is thy case or my case and here the Spirit enlightens the soul to see it self under that condition but I believe Indeed many times this is not so easily done and therefore the spirit doth elicite and draw forth the soul to an assent by a further evidence of argument True sayes the soul he that believes hath everlasting life but I am none of those believers and therefore what doth this promise concern such an unbelieving wretch as I am In this case now the Spirits work is longer or shorter even as he pleaseth if it will be no better the Spirit is fain to produce some other proofs of Scripture as evidence faith in the subject in whom it is such as purifying the heart love to God his wayes his people c. and possibly it goes further yet and proves those graces to be in the soul by further marks I know some object if the spirit say thou art a believer because thou hast love the soul may doubt still whether it have love or no and if the spirit say thou hast love because thou delightest in God's Commandments the question may be still whether that delight be sincere or counterfeit pure or mixed and therefore say they There can be no judgment of a man's justification by his sanctification or of his sanctification by the operation of particular graces I Answer it is true that whiles I endeavour to discover these graces meerly
by reason they may be still subject to question and so they can make no firm assurance but in the soul that is graciously assured this way the Spirit of God rests the heart upon an ultimum quod sic he convinceth the soul by that which is most visible in him and so stops the mouth of cavilling reason from perplexing the question any more Indeed it is a fine skill to know whether a true assurance be meerly rationall or from the witness of the Spirit of God whether it be wrought out of a man 's own brain or wrought into his heart by the Holy Ghost now in some cases we may discern it as thus the assurance that the Spirit gives doth sometime surprise a man unexpectedly at unawares as it may be in a Sermon that he came accidentally unto or in a Scripture that I cast a transient-glancing eye upon but thus doth not reason Again The assurance that the spirit gives maintains a soul in a way of reliance and dependance when it sees no reason why he should do so or it may be when he sees a reason why it should not be so as it is said of Abraham in another case Rom. 4.18 that he believed in hope against hope faith told him there was hope that he should be the Father of many Nations when reason told him there was none Again The assurance that the spirit gives is attended with an high esteem of Prayer Duties Ordinances and in the issue which is the most principal sure mark it purifies the soul that hath it 1 John 3.3 He that hath this hope purifieth himself even as he is pure he is ever washing himself from sin and watching against sin and taking all possible care to keep himself pure and unspotted in this present evil world it keeps the soul humble and lowly it being impossible that such a testimony of the spirit and so intimate a converse with God and the light of his countenance should not reflect low thoughts upon a man's self concerning himself such a man cannot but say Lord what am I that thou hast brought me hitherto what for such a peevish unbelieving impatient soul as mine is to be carryed in thy arms and cheered with thy smiles and to enjoy the comforts of thy spirit Oh what a wonderful merciful gracious God have I Yet in all this I exclude not the Spirit in drawing a rational evidence from Scriptures certainly the spirit helps in a general way by making use of our reason only it elevates and improves our reason to a further assurance by a supernatural assistance as in Prayer and in Preaching of the Word there may be a common assistance of the Spirit of God but there is another kind of praying and preaching by the Spirit which the Scripture often speaks of and calls the spirit of supplication and the demonstration of the spirit and that is not performed by a common or general but by a special and particular assistance of the Spirit of God so there is a two-fold influence of the Spirit in putting forth acts of assurance in the heart even of a Godly and Sound Christian the very same man may act assurance sometimes rationally and sometimes spiritually in the former the spirit acts too but in a common way only in the latter is the supernatural special assistance which peculiarly is said to be the witness of the Spirit I speak not against rational evidences only it concerns us to apply our selves to the Spirit to superadd his testimony O let us not so content our selves with ratioral evidences but that we labour to elevate the evidence of reason into a testimony of the Holy Spirit of God To wind up all I have said O my soul try now the hope of the spirits indwelling by these several signs art thou enlightned savingly in the knowledg of God and of Christ art thou a Child of God one of his adopted sons for whom he hath reserved the inheritance hast thou a spirit of Grace and Supplication a spirit of Sanctification a spirit of Love art thou led by the spirit dost thou feel the drawings of thy soul in every duty to Jesus Christ dost thou feel a liberty or a delight in thy soul to walk in the way of his Commandments dost thou feel any strength to come in against thy corruptions dost thou feel the spirits help to act in Gospel-duties for Gospel ends hast thou ever had the immediate testimony of the spirit or if not so hast thou ever had the immediate testimony of the spirit without any argumentation hast thou unexpectedly dipt and lighted on some places of scripture that hath satisfied thy soul as with marrow and fatness or if not so neither hast thou the immediate testimony of the Spirit with argumentation canst thou argue thus He that believeth shall be saved but I believe therefore I shall be saved Or if any doubt be made of the assumption canst thou prove it by such other graces as accompany faith and are the fruits of faith canst thou say by the help of the spirit and shinings of the spirit that these and these graces are in me and have been acted by me yea I do love God and âhrist I do repent of my sins c. surely then thy hope is well grounded thou hast the indwelling of the spirit it is thine even thine SECT V. Of believing in Jesus in this respect 5. LEt us believe on Jesus as carrying on the great work of our salvation for us in these particulars many scruples are in many hearts What is it possible that I should have any share in Christ's ascension Christ's session Christ's mission of his spirit was it ever in God's heart that I should partake with Christ in all these glories if it must be so that he will let out his loves to so unworthy a wretch was it not sufficient for him to have come down from Heaven and to have acted my redemption here below Is it not an high Favour that a King should leave his Court to give a poor prisoner in the Jayl a visit but will he take him with him to his own home and bring him into his own presence-chamber and set him at his right hand in his throne And so that Christ should not only leave his Fathers throne and give me a visit lying in the dark dungeon of unbelief but that he should take off the bolts and set open the prison doors and take me up with him into Heaven and there set me down at his right hand and in the mean time give me the earnest and pledge of my inheritance by filling my soul with his own spirit O what an admirable incredible thing is this it was the last vision of John which was so full of wonders And I John saw the holy City the new Jerusalem coming down from God out of Heaven And I heard a great voice out of heaven saying Rev. 21.2 3. Behold the tabernacle of God is
is this had not Christ said it how could I have believed it admire O my soul at this aim of Christ the meaning of his exalting himself it was to exalt thee and the meaning of his exalting thee on this manner it is to mânifest to all the World what the Son of God is able to do in raising so poor a creature to so rich a glory O the end of Christ's sitting at God's right hand hereby thâ Saints are Christ's ass ssors Lord's of the higher house the Kings Peers to judge the World with him Christ divides as it were the throne with them I appoint unto you a Kingdom as my Father hath appointed unto me Luk. 22.29 30. that you may eat and drink at my table in my Kingdom and sit on thrones judging the twelve Tribes of Israel 3. Christ sent down the Holy Ghost that he might dwell in our souls endow us with gifts and graces that he might comfort us seal us unto the day of redemption fit us for glorâ amongst the many ends for which Christ sent down his holy spirit I shall insist only on these two 1. That he might help us to cry Abba Father and make us to come boldly to the Throne of grace as Chilâren to a Father It is the spirit that takâs us by the hand and leads us to the Father when others stand at a distance and cannot come near As a Princes Son is admitted at all times though others are kept our by Oâficers and Guards so though there be never so much darkness and fire and terrour about God yet the adopted child who hath received the spirit of adoption can say make way there and let me come to my Father guards are appointed to keep out strangers but not Sons And no wonder for the spirit makes intercession for us Rom. 8.26 with groanings which cannot be uttered the spirit teacheth us what to pray and how to pray as âe ought the spirit puts a courage and boldness into the hearts of his Sâints even to admiration this appears in that sometimes they have beset God with his promises that he could no way get off Quicken me according to thy word Psal 119.25.28.29.116.169 And strengthen me acâording to thy word And be mercifull unto me according to thy word And uphold me according to thy word And give me understanding according to thy word And sometimes they have beset God with their challenges of his Justice Faithfulness and Righteousness so David Deliver me in thy righteousness Psal 31.1.35.24.119.40.143.1 And judge me according to thy righteoâsness An quicken me according to thy righteousness And in thy faithfulness answer me and in thy righteousness Why this is the âpirits work he helps our infirmities he imboldens our spirits in their approaches to God surely it is one end of the spirits mission Beâause ye are sons Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts crying Abba Father I will not deny but that bastards strangers without the Covenant having no right to God as their Father may yet petition God as a subdued people do their Conqueror or as Ravens cry to God for food or as some howl upon their beds for Corn and Wine but they cannot pray Hos 7.14 in right Prayer there is not only required gracious ingredients in the action but also a new state of adoption and filiation many speaks words to God who do not pray many tell over their sins who confess not their sins to God many speak good of God who do not praise God thousands claim Fathership in God where there is no Sonship nor ground in the thing it self A new nature is only that best bottom of Prayer that takes it off from being a taking of God's Name in vain Now this is the fruit of the spirit and one of those ends of the spirits mission 2. That he might guide us into all Truth I mean into all necessary Fundamental saving Truths in this respect we have need of the spirit in these dayes He it is that Dictates to us which is the true Religion he it is that transcribes upon our hearts that which was before onely written in our books he it is that not onely reveals truth from without but imprints it also on the soul as a man doth a seal by impressing it on the wax 1 John 5.10 to this purpose saith the Apostle He that believeth on the Son of God hath the witness in himself how in himself I answer 1. In that the Spirit gives him a habit of faith 2. In that the Spirit causeth him to bring it forth into act 3. In that the Spirit stamps on the soul all those other impressions of desire hope love joy or whatever else we call the new nature so that now there is a new nature within him he hath new thoughts new designs new desires new hopes new loves new delights he drives a new trade as it were in this world for another world he is become in Christ a new Creature 2 Cor. 5.17 Old things are passed away and all things are become new And from hence we may soundly argue the truth of our religion Mark this as the Written word is the testimony without us so are these impressions of the spirit the testimony within us by which we may know every necessary truth as it is in Jesus this is the meaning of the Apostle He that believeth hath the witness in himself unbelievers have indeed a testimony without them but believers have a double testimony one with out and one within and this witness within us will go with us which way soever we go it will accompany us through all straits and difficulties The external testimony may be taken from us men may take from us our Bibles our Teachers our Friends or they may imprison us where we cannot enjoy them but they cannot take from us the Spirit of Christ this witness within is a permanent setled habituate standing witness O what an excellent help is here that a poor Christian beyond all the furniture of the most Learned Men that want this testimony of the spirit of Christ surely this advantage will exceedingly furnish us against all temptations to any errour that is plainly contrary to the essentials of religion One of our late Divines puts a case Mr. Baxters Spirits witness to the truth of Christianity If the Devill or any seducer would draw us to doubt whither there be indeed a Christ or whither he did rise again ascend sate down at God's right hand and thence sent down the holy Ghost what an excellent advantage is it against this temptation when we can repair to our own hearts and there find a Christ or a Spirit of Christ within us O saith the sanctified soul have I felt Christ relieving me in my lost condition delivering me from my captivity reconciling me to God and bringing me with boldness into his glorious presence and now
after all this I shall doubt whether there be a Christ in Heaven or a spirit of Christ in my heart on Earth have I felt him new creating me opening my dark eyes and bringing me from darkness into his marvellous light and from the Power of Satan unto God binding the strong man and casting him out and yet shall I question whether there be a Christ or a Spirit of Christ hath he made me love the things which I hated and hate that which I loved hath he given me such a taste of the powers of the world to come and possessed me with the hopes of glory with himself and given me a measure and portion in God and set my heart where my treasure is and caused me in some measure to have my conversation in Heaven above and yet shall I doubt whether there be a Christ above or a Spirit within O what an impudent lying spirit is this that would tempt me against so much experience And thus may a believer argue from the testimony that is within I know some seeming Saints have fallen off into as great blaphemies as these I have named 1 John 2.19 witness the Quakers and Ranters c. but I may say of such as John did They went out from us but they were not of us for if they had been of us they would no doubt have continued with us It is no wonder if Satan prevail against those that gave Christ no deeper room but in their phantasie and that did never heartily close with him in love But for those that have the Spirit of Christ within them it is not so with them if they cannot answer the cavil of Satan or of any of his instruments yet they can hold fast the grounds of faith Christ hath a deep room and interest in their spirits he is held faster by the hand than by the head alone love will hold Christ when reason alone would let him go Rom. 8.35 36 37. his ear is nayled as it were unto his door and because he loveth him he will not leave him Who shall separate him from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword as it is written for thy sake are we killed all the day long nay in all these things we are more than conquerors through him that hath loved us A modern Writer brings in a sincere heart Mr. Baxter ibid. paraphrazing as it were on this Text in this manner Who shall separate us from the love of Christ O thou malicious Devil that dost hunt me with thy fiery darts O you dull hereticks infidels blasphemers that fill up my ears with your foolish sophisms and trouble me with your disputes against my Lord Redeemer go to him that knows him only by the hearing of the ear if you mean to prevail but I have known him by the sweet experiences of my soul go to him that makes a Religion of his Opinions and whose belief was never any deeper than his fancy and whose piety never reached higher than to abstinency and tasks of formal duty these you may possibly draw away from Christ But do you think to do so by me why tell me how with what weapons or arguments can you think to prevail what shall tribulation be the means no no I have that promise in the hand of my faith and that glory in the eye of my hope that will bring me through all tribulations under Heaven or shall distress do it why I will rather stick so much closer to him that will relieve me in distress and bring me to his rest Or will you affright me by persecution I am assured that this is the nearest way to Heaven and I am blessed of Christ when I am persecuted for righteousness sake Or shall nakedness be the weapon I had rather pass naked out of this World to Heaven than to be cloathed in purple and to be stript of it at death and to be cast into hell Adam's innocent nakedness and Lazarus's rags were better than that Epicure's gay apparel Or shall famine be the meanes why man liveth not by bread alone I had rather my body were famished than my soul I have meat to eat that ye know not of even the bread of life which who so eats shall live for ever Or will you affright me from Christ by the sword of violence I know that the Lord whom I believe in and serve is able to deliver me out of your hands but if he will not be it known to you I will not forsake him your sword will be only the key to open the prison doors and let out my soul that hath long desired to be with Jesus Christ If you tell me of peril I know no danger so great as of losing Christ and salvation and of bearing his wrath that can kill both body and soul do I not read in certain Histories of that noble Army of Martyrs who loved the Lord Jesus to the death and gloryed in tribulation and would not by the flames of fires or jaws of Lyons be separated from Jesus Christ did not they pass through the red sea as on dry ground to the promised land yea though they were killed all the day long and accounted as Sheep to the slaughter did they not stick and cleave fast to the Lord and to the Captain of their salvation nay were they not in all this conquerours and more than conquerours triumphing in flames to the confusion of Satan and all their enemies as Christ triumphed on the Cross destroying by death the Prince of death Heb. 2.14 Oh what a blessed advantage is it against all temptations to have the impress of the Gospel of Christ on our heart and the witness in our selves But I hear some object If the witness in our selves be so full and convincing then what need have we any more to make use of Scriptures or Ministers why should we leave an higher Teacher to go to a lower But I answer 1. There is more than one thing wanting to enwise us to salvation as first an outward Word and secondly an outward Teacher and thirdly an inward Light And accordingly God supplies this threefold want the first by giving us the Scripture the second by giving us a Ministry and other occasional Teachers the third by giving us the illumination of the Spirit to help us to see by the former means and to make the Word and Ministry to us effectual Now it were a mad thing for a man to say I have eyes to read in a book and therefore I have no need of the light of Candle or of Sun or I have eyes and Sun and therefore I have no need of the light in the Air which cometh from the Sun or I have the light both of the Eye and Sun and Air and therefore I can read by it without a Book or I have a Book and therefore I can read it without a Teacher certainly if
a man would read he must have all these or more than one of these so God hath appointed us three necessary means for our illumination and direction the Word the Ministry and the Spirit What God hath joyned let no man separate if any will foolishly go and set one of these against another when God hath set them all together and made them all necessary assigning to each a several part in the work of our illumination they may abuse God and themselves and go without the light while they despise the necessary causes of it God's evidences must not be separated much less must one be pleaded to the neglect of all the rest as the work within us is not the first testimony but a secondary confirming testimony so doth it not make the first unnecessary or void besides that by the external testimony we must convince other men which by the witness within us we cannot do But this only by the way 2. For the encouragement of our Faith to believe in Christ as in reference to his Ascension Session and Mission of his Spirit 1. Consider of the excellency of this Object what is it but Christ Christ in his Ascendant Culminant Regnant Power Christ in his Marching Conquering Triumphing Postures in his Free and Large and Magnificent Gifts When he Ascended on high he led Captivity Captive and gave Gifts unto Men. O the Glory O the Excellency of Christ in these Respects Verily they are enough to tire out Men and Angels with the only Act of wondering and surveying of their vastness Here is Gospel-Work for all Eternity to dig into this Gold-Mine to roul and turn this Soul-delighting precious Stone to behold enquire and search into these depths and heights of Christ exalted and I believe this is the satiety the top and prime of Heavens Glory to see and wonder at the vertues of him that sits on the Throne at the right hand of God to be filled but never Satiate with the Glory of Christ What Christ ascended Christ set down in Glory and Christ sending down his Holy Spirit here 's a Compendium of all Glories here is one for an heart to be taken with made up of nothing but of several Mysteries of Glory 2. Consider the Power Vertue and Influence of this Object into our souls Salvation oh what a stately Tower have we here erected to see Heaven on Faith may stand as it were on this Mount and see it self in glory Oh the flowings the rich emanations of Grace and Glory that come from hence come let us draw the Well is deep all the drops and dewings that fall on Men or Angels are but as chips in comparison of that huge and boundless body of the fulness of Grace that is in Christ one Lilly is nothing to a boundless and broad Field of Lillies Christ is in these respects the Mountain of Roses oh how High how Capacious how Full how Beautiful how Green could we but smell him who feeds among the Lillies till the Day break and the shadows fly away could we but dive into the Golden Veins of these unsearchable riches of Jesus Christ we should say It is good to be here Oh it 's good to gather up the fragments that fall from Christ his Crown shines with Diamonds and Pearls oh why do we toyl our selves in gathering sticks when to morrow we shall be out of this World and go to Christ come where is our mouth of Faith let us lay to it here let us suck and be satisfied with these Breasts of consolation let us milk out and be delighted with the abundance of his Glory 3. Consider of the suitableness of these Objects to our several conditions you may remember the first cry Was it not love enough for Christ to come down and to visit us here but that he must go up and take us with him no no his love was so great and vast that for our sakes he moves up and down this ravished the Spouse Behold he comes leaping upon the Mountains and skipping upon the Hills Cant. 2.8 Cant. 2.8 Gregory that measured his leaps thus gives them be first leaps from his Fathers Mansion to his Mothers Womb from her Womb to the Cratch from his Cratch to his Cross and from his Cross to his Grave from his Grave up again to Heaven great leaps indeed that shewed both his readiness to love and willingness to save infinite love can never be out-tired with greatest actions But another cries how should I believe that Christ is exalted and that by vertue thereof I shall be exalted when I see my self in a forlorn condition forsaken of God Psal 62.9 and abject amongst Men Alas Man at his best is altogether Vanity yea Men of low degree are Vanity and Men of high degree are a Lye to be laid in the Ballance I am altogether lighter than Vanity how then should I believe any such condition is a Worm a fit or a capable Subject to wear a Crown Yes the Lord is great and he can do great things He raiseth up the Poor out of the Dust 1 Sam 2.8 9. and lifteth up the Beggar from the Dunghil to set them among Princes and to make them inherit the Throne of Glory for the Pillars of the Earth are the Lords and he hath set the World upon them he will keep the Feet of his Saints Why there is my sadness cryes another He will keep the Feet of his Saints if I were but a Saint I could believe this Power but alas I am unholy an unsanctified piece of Clay I am a sinner a sinner of the Gentiles chief of sinners I deserve to be thrown down to Hell rather than to be invested with Glory and to sit in Heaven True but yet the Holy Ghost is given to make thee holy of thy self thou art vile and most vile but hath not the Holy Ghost entred in and took possession of thy Spirit hath he not washed thee with water yea throughly washed away thy blood hath he not anointed thee with oyl and covered thee with silk and decked thee with gold and silver and made thee comely through his comeliness which he put upon thee Why this is the office of the holy Ghost and if thou hast but the in-dwelling of the Spirit this is thy state I know there is a part of thee unregenerate and it will be so whiles thou art on earth but withall there is in thee a new nature another nature there is something else within thee which makes thee wrestle against sin and shall in time prevail over all sin and this is the Spirit of Christ sanctifying of thee Being sanctified saith the Apostle by the holy Ghost Rom. 15.16 Other complaints might be thus brought in but if we understand the meaning the design of Christ in his Ascension Session and mission of his Spirit how might a true faith answer all oh believe believe thy part in Christ's Ascension Christ's Session Christ's Mission of
I need not doubt of my acceptance at the Throne of Grace when Jesus Christ is accepted for me and that I stand in such a relation to Jesus Christ Oh what joy is in this 2. How should it heighten my joyes and enlarge my comforts when I do but consider that Christ is set down at God's right hand Why now he hath the keys of Heaven delivered into his hands Mat. 28.18 All power is given unto him in heaven and in earth and now he can do what he will God the Father hath given away as it were all his Prerogatives unto Jesus Christ John 5.22 All judgment is committed to the Son for the Father judgeth no man Now he is in a Capacity of acting out all his love and the Father's desire to me in the most glorious way he is highly advanced and thereby he hath the advantage to advance me and to glorifie me God hath given into his hands all the treasures and riches of Heaven in bidding him sit down at his right hand he told him that he would have no more to do with the world but that Christ should have all and that Christ should bestow all he had amongst his Saints and that this should be the reward of his death and when once his Saints were come about him and sate with him in his glory 1 Cor. 15.24 why then Christ should resign up again his place And deliver up the Kingdom to God even the Father Oh what joy may enter into this poor dark dungeon disconsolate soul of mine whiles I but think over these glorious passages of my Christ in glory 3. How should it heighten my joyes and fill me with joy unspeakable and full of glory when I do consider that Christ hath sent down his holy Spirit into my heart when sorrow had filled the Apostles hearts John 16.7 because he had told them I must go away he comforts them with this If I go not away the Comforter will not come unto you but if I depart I will send him unto you The spirit is the Comforter and where he comes he fills souls with comforts O what comfort is this to know that the spirit of Christ is my Inmate that my soul is the Temple the Receptacle the House and dwelling of the spirit of God that Christ is in me of a truth and that not only by the infusion of his grace but by the in-dwelling of his spirit surely it is some comfort to a sickly man that he hath a Physitian alwayes in the house with him and to a woman that is near her travail that the Midwife is in the house with her but what comfort is it to a poor soul that the spirit of Christ is alwayes in him John 14.16 I will send you another Comforter said Christ that he may abide with you for ever Christ in his bodily presence went away Mat. 28.20 but Christ in his spirit continues still Lo I am with you alwayes even unto the end of the world he is with us and which is more he is in us for our comfort Col. 1.27 Christ in you the hope of glory Not Christ in Sermons which we hear nor Christ in Chapters which we read nor Christ in Sacraments which we receive nor Christ in our heads by high notions nor Christ in our mouths by frequent glorious expressions but Christ in our hearts by his spirit is unto us the hope of Glory The grounds of our comforts in this respect is 1. Christ's Presence it is said of Paul that after a sad shipwrack the sight of some Christian brethren so cheated him Act. 28.15 that upon the sight of them he thankâd God and took courage it is said of Caesar that he cheared the drooping Mariners in a storm by minding them of his presence You carry Caesar how much more should the in-being of Christ solace Saints Lo I am with you O my soul was it not a cordial to the Disciples in a storm that Christ was with them whom the winds and waves obeyed chear up now for if the Spirit be in thee Christ is with thee 2. Christ's Complacency if his Spirit dwell in us how should he but be well pleased with us a man cannot properly be said to dwell in a prison in which he taketh no delight Psal 132.14 the Spirits in-dwelling imports a delight of Christ in such a soul Here will I dwell for I have desired it or delighted in it saith God of Zion though many times drooping Christians viewing their own beggarliness and vileness judge themselves worthy to be detested and deserted and would relinquish themselves if they possibly could yet Christ looketh to the poor and contrite soul as a meet habitation for himself to dwell in Isa 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit 3. Christ's Communications union is the ground of our communion with Christ and the nearer our union the greater is our communion if Christ were only in a believer by the habit of grace the union would not be so great but if Christ be in us by his spirit the union is nearer and therefore the communion will be greater O my soul remember this in all thy straits there can be no creature-want or danger whatsoever wherein the improvement of this in-dwelling of the Spirit may not refresh thee art thou sick the Physitian both of soul and body is within thee art thou sad the Comforter himself that supplies the stead and room of Christ inhabits in thee art thou in exile in banishment imprisonment at greatest distance from thy dearest Friends see Paul's refreshment when they were ready to pull him in pieces and threw him into the Castle even the night following the Lord stood by him and said be of good chear Paul Acts 23.11 Christ will stand by thee nay Christ by his Spirit dwelleth in thee and will speak to thee comfortable words in thy greatest pressures 4. Christ's Witnessings if his Spirit dwell in us we may then be assured of future glory Christ in you the Hope of Glory 'T is a sweet note of a Divine upon it Col. 1 27. Mr. Ash in his Sermon of Christ the riches of the Gospel Acts 8.13 Mat. 27.3 Heb. 12.17 Heb. 6.5 6. Heb. 10.29 The existency of Christ's Spirit in Believers giveth existence to their hopes of Glory The Spirit in us is God's earnest of Glory the Spirit in us doth prepare us for participation in that Glory I look upon this in-dwelling of the Spirit as that which no Hypocrite in the World can lay any claim unto as for gifts or graces an Hypocrite may attain them or somthing like them it is said of Simon Magus that he believed it is said of Judas that he repented and of Esau that he sought his birth-right with tears it is said of some that they partook of the Heavenly Gift and of the Powers of the
at his own girdle if he but say Father I will that this man and that woman shall inherit Heaven the Father cannot but reply my Son I have no power to deny thy suit Thou hast the keys of Heaven in thine own hands be it even as thou wilt 7. I shall only add this on the Fathers part that God is Christ's Commander to this office as well as Christ is God's Commander in this office O why should we have hard thoughts of God the Father more than of God the Son is he not as willing of our salvation as Jesus Christ surely 't was the Oath of God I mean of God the Father As I live saith the Lord I would not have the death of a sinner Ezek. 33.11 but that the wicked turn from his sin and live Was not this the first salute of God to Christ when he first entered into heaven Sit thou here on this throne Psalm 2.7 8. and ask what thou wilt of thy Father nay did not the Father prevent the Son in laying his commands upon him to ask before the Son opened his mouth to speak a word by way of any requests to God his Father Thou art my Son this day even this day of thy resurrection ascension session have I begotten thee ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possessions q. d. Come Son thou art my Son this day I have begotten thee and though I have begotten thee from all eternity yet this day and every day I am begetting thee still I said to thee at thy resurrection this day have I begotten thee and I said to thee at thy ascension this day have I begotten thee and now ask and be not shy or modestly backward in petitioning I command thee to this Office I make thee here the great Master of requests in Heaven others may pray out of charity but none but thy self in a way of Justice Authority and Office and therefore ask boldly and largly open thy mouth wide and I will fill it O what a demonstration of love is this not onely to Christ but to us in Christ that when man had offended his God broke covenant with God and turned enemy to God that then God the Father should seek peace with man offer conditions of peace to man and for that purpose should appoint a Mediator an Intercessor and call his Son to that office and now he is in Heaven that he should bid him do his office and ask freely so that if the Elect be not saved it should be laid on the score of Christ Goodwin Christ exalted for the Father is most willing Surely here 's more than intimation of the Father's inclination to accept of Christs intercessions on our behalf we may read here that the Fathers heart is as much towards us as Christs own heart Oh he is full of bowels he is gentle and easie to be intreated Christ needs not much a do to get his grant Christ adds not by his intercession one drop of love to the heart of God onely he draws it out which otherwise would have been stopt nor doth he broach it before his Father command him to it Oh then how Powerful and prevailing must Christ's intercessions be SECT X. Of the reasons of Christ's Intercession 10. WHat are the reasons of this great transaction of Christ's intercession for his people I answer 1. It is the Fathers will that it should be so he called Jesus Christ to this office Ezek. 36.36 37. the command of God is upon Jesus Christ Ask what thou what wilt for thy redeemed ones I willingly engage my self to grant onely it is my pleasure thou shouldst ask as sometimes he said to the house of Israel I the Lord have spoken and I will do it notwithstanding I will yet for this be enquired of by the house of Israel to do it for them so saith God to Christ I the Lord have spoken and I will do it only my Son I will be enquired of by thee I look upon this as the main reason of Christ's intercession Even so Father for so it seemed good in thy sight it 's God's will that Christ should intercede 2. It is the Father's love to engage his Son for his own people O the comfort of a sound Christian in this respect what art thou in temptation or desertion surely Christ is engaged by God to petition for thee thou hast put up many petitions to Christ and he hath put them all up unto God he could do no otherwise for he is in place an Advocate to mention and plead such cases as are moved to him Methinks I imagine God thus bespeaking his Son See thou do this poor soul good my Son here is for him according to all his needs only ask according to what thou knowest will make him happy must he have my Spirit my comforting Spirit will no less no cheaper thing serve his turn then here it is Oh how is Christ engaged now to petition for them whom God loves and for whom he gave himself surely if Christ should leave to intercede for such he would displease his Father which we know he would not do he would undergo Hell first 3. It is Christ's own inclination to do his Office the power that Christ hath for the good of Sinners is necessarily acted as the Sun shines upon all the World and it cannot do otherwise so Christ the Son of righteousness shines or intercedes for all his Saints and he can do no less what is the will of the Father is the will of Christ I mean the will of Christ naturally not artificially in a way of self-denial as God's will it is said to be our will so that what the Father would have Christ own he cannot but own for the same Spirit is in Christ which is is in the Father and in the self-same measure As God is captivated with love towards all captives so am I saith Christ as God would have all be saved and to come to the knowledg of the truth so would I too saith Christ The very same bottomless sea of love that fluctuates in my Father's brest John 10.30 it is in my brest For I and the Father are one 4. It is Christ's honour to intercede hereby is the Crown set on Christ's head much honour and glory redowns to Jesus in this very respect I believe all the work that 's done in Heaven it is Christ interceding and the Saints and Angels praising Christ intercedes for ever and the four beasts and four and twenty-Elders sing for ever Rev. 4.8 9 10 11. an argument of Christ's honour by Christ's intercession is given in thus by Master Goodwin if it were not for Christ's intercession Goodwins Christ set forth how would the Office of Christ's Priesthood be out of work And this reason is more than intimated Heb. 7.24 25. Heb. 7.24 25. This man because he
the High-Priests that ever were before him he doth fully sympathize with us not in some but in all conditions In all our afflictions he is afflicted Isa 63.9 I believe Christ hath carried a man's heart up with him to Heaven and though there be no passions in him as he is God yet the flower the blossom the excellency of all these passions which we call compassions are infinitely in him as he is God he striketh and tryeth and yet he pittieth when Ephraim bemoaneth himself God replies Is Ephraim my dear son is he a pleasant child for since I spake against him Jer. 31.21 I do earnestly remember him still therefore my bowels are troubled for him Surely there 's a violence of heavenly passion in Christ's heart as God-man which makes him to break out into prayer to God and into compassions towards Men O that tempted souls would consider this it may be Christ is giving you a cup of tears and blood to drink but who knows what bowels what turnings of heart what motions of compassion are in Jesus Christ all the while those who feel the fruit of Christ's intercession know this and cannot but subscribe to this truth O ye of little faith why do ye doubt of Christ's bowels is he not our compassionate High-Priest hath not the tenderest meekest mildest heart of a man that God possibly can form met with the eternal and infinite mercy of God himself in Jesus Christ you have heard that Christ in both natures is our High-Priest Mediator Intercessor and if either God or Man know how to compassionate Heb. 4.15 Christ must do it O the bowels of Christ He is touched saith the Apostle with the feeling of our infirmities it is an allusion to the rolled and moved bowels of God in Jer. 31.20 Christ in Heaven is burning and flaming in a passion of compassion towards his weak ones and therefore he pleads intercedes and prays to God for them Thus far we have propounded the object which is Christ's intercession our next work is to direct you how to look upon Jesus in this respect CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our Salvation in his Intercession LET us know Jesus carrying on this great work of our salvation in his Intercession Is it not a rare piece of knowledge to know what Christ is now doing in Heaven for us on Earth If I had a weighty suite at Court on which lay my estate and life if I knew that I had a friend there that could prevail and that he were just now moving in my behalf were not this worth the knowledge I dare say in the behalf of all believers in the World Christ is now interceding for us at the right hand of God ever since his ascension into Heaven he hath been doing this work it is a work already of above sixteen hundred years and Summer and Winter Night and day without any tiredness of Spirit Christ hath been still praying still interceding Christ's love hath no vacation no cessation at all yea even now whiles you read this Christ is acting as an Advorate for you Christ hath your names ingraven as a seal on his heart and standing right opposite to the eye of his Father the first opening of the eye-lids of God is terminated upon the breast of Jesus Christ Is not this worth the knowledge O my soul leave off thy vain studies of natural things if they do not conduce some way or other to the right understanding of this they are not worth the while What is it for an Aristotle to be praised where he is not and to be damned where he is O the excellency of the knowledge of Jesus Christ such a knowledge if true is no less than saving Come study his intercession in all the former particulars I have run them over for the work is swoln under my hands and I would now abbreviate only remember this that in Christ's intercession are many secrets which we must never know on this side Heaven oh take heed of entring into this labarinth without the clew of the Word above all desire the guidance of the Spirit to enlighten thy darkness and what ever thou knowest know it still for thy self SECT II. Of considering Jesus in that respect 2. LET us consider Jesus carrying on this work of our salvation in his intercession many of God's people have found the benefit and for my part I cannot but approve of it as an excellent quickning and enlivening duty to be much in a way of meditation or consideration especially when we meet with such a blessed subject as this is Psal 104.34 My meditation of him shall be sweet saith David I will be glad in the Lord it is enough to make a meditation sweet and refreshing when it is conversant about such a subject as Christ's intercession Is it not as incense a sweet odour and perfume with God himself and shall not each thought of it be sweet to us come let us be serious in this duty and that we may do it throughly let us consider it in these several particulars As 1. Consider of the nature of Christ's intercession what is it but the gracious Will of Christ fervently desiring that for the vertue of his death and sacrifice thy person and performances might be accepted of God As Christ on earth gave himself to the death even to the death of the Cross for the abolition sin so now in Heaven he prayes the Father by his agony and bloody sweat by his his cross and passion by his death and sacrifice that thy sins may be pardoned thy service accepted and thy soul saved This is the Will of Christ even thy justification sanctification and salvation accordingly he presents his Will Father I will that all those priviledges flowing from my death may be conferred on such a person by name such a soul is now meditating and considering of my intercession and my will is that his very meditation may find acceptance with God O what workings would be in thy heart and spirit if thou didst but consider that Christ even now were speaking his Will that thy person and duty might both find acceptance and be well-pleasing with God 2. Consider of the person that intercedes for thee it is Christ in both Natures it is thy Mediator the middle one betwixt God and man in this respect thou mayst consider him as one indifferent and equally inclining to either party like a pair of scales that hang even neither side lift up or depressed more than the other Gal. 3.20 A Mediator is not of one saith the Apostle Christ indifferently partook of both Natures God-head and Manhood that so he might be fit to stand in the gap between his Father and us he is a Priest according to both Natures he is a Dayes-man wholly for God and a Dayes-man wholly for us and on our side 3. Consider of the person to whom Christ intercedes is it
wide Ocean of delights there is room enough but herein I must leave thee in the duty for I can but point at the several particulars whereon thou mayst enlarge O think on it that Christ and Christ's blood and Christ's prayers should be all at work that Christ should play the Advocate and plead thy cause and perfume thy duties with his Incense and take thy person in an unperceivable way to God his Father and cry there O my Father be merciful to this sinner pardon his sin and save his soul for the sake of Jesus O blessed mediation O blessed is the man that on this blessed object knows how to meditate both day and night 8. Consider of the power and prevalency of Christ's intercessions with his Father Is he not to this puropose a Priest to God and called thereto by God is he not the Son of God yea God himself is he not God's Darling God's Commander as well as Petitioner nay is not the hand of God himself in this design is not the Fathers heart as much towards us and our salvation as Christ's own heart as sure then as Christ is gone into Heaven with thy name engraven on his heart so sure shalt thou follow him and be with him where he is Who shall lay any thing to the charge of God's Elect who is he that condemneth where Christ becomes Patron to defend against the sentence of damnation it is in vain for Sin or Law or Sathan to attempt any thing for as an innocent person is safe so long as he hath his learned Advocate to answer all Objections so it is with Believers who have Christ himself both Judge and Advocate a sure Advocate he ever prevails in whatsoever he undertakes he was never yet cast in any suit he hath for these Sixteen Hundred years carried away all the causes of hundreds thousands and millions of souls why he is so dear and near to his Father that he can work him to any thing he will And O my soul if thou hast any relation to Jesus Christ is not here comfort I dare in the Name of Christ be thy warrant and give it under my hand that if Christ pray for thee Christ will be sure to save thee he never yet failed he never will fail in any of his suits to God Oh consider of this 9. Consider of the reasons of Christ's intercession many are given but this may be sufficient It is Gods own Ordinance the very wisdom of God found out this way to save our souls viz. that an High-Priest should be appointed who should die for sinners and afterward present his death to his Father by way of intercession in their behalf Some may look upon this as needless what could not God have pardoned our sins and saved our souls without a Priest I shall not dispute God's power but if any will let such a one tell me what way could his own wisdome have found out to heaven between the wrath of God and the sin of man I believe it would have posed all the wisdom of the world of Men and Angels to have reconciled God's mercy in the salvation of man and his justice in the condemnation of sin to have poured out hell upon the sin and yet to have bestowed heaven upon the sinner now then if God himself did study to find out this way and that he hath said This is my pleasure that Christ my Son shall be a Priest and that he shall offer himself and Present himself and his offering and his prayer to me for his People O my soul rest on this as the very ordination of God admire at the contrivance of God say O the depth question no further only Meditate and ponder and consider of it till thou feelest Christ's intercession darting its influence and efficacy on thy sin-sick soul SECT III. Of desiring after Jesus in that respect 3. LEt us desire after Jesus carrying on this work of our salvation in his intercession I cannot but wonder what a dulness seizeth on my heart and on all the hearts of the Sons of men that we have no more longings after Christ whose heart is ever panting and longing after us Surely we do not set our selves to find out experimentally the sweetness that is in Christ if there were not another object to think upon but only this one of Christ's intercession is not here enough to put us all into a teeming longing frame O my soul rouze up and set this blessed object before thy face take a full view of it untill thy affections begin to warm and thou beginst to cry Oh for my part in Christ's intercession Oh I would not be left out of Christ's heavenly prayers for ten thousand worlds come and be serious the object is admirably sweet and precious long for it pant after it God understands the Rhetorick of thy breathing as well as of thy cry But what is there in Christ's intercession that is so desirable I answer 1. In Christ's intercession lyes the present transaction of our souls salvation Such passages as hitherto we have spoken of are done and past the transactions of eternity were at an end when time began the transactions of Christ promised had their period when Christ was incarnate the transactions of Christ's Birth and life and death and resurrection and ascension are now above a thousand and six hundred years old I know the vertue and influence of all these transactions continue and will continue for ever and ever but the several actings had their periods and only Christ's session and mission of his spirit and his blessed intercession both were and now are the very present imployment of Jesus Christ If it were possible that we could see into Heaven if with Stephen we could look up steadfastly and see the Heavens opened if our eyes by an extraordinary power were carryed through that azure sky and through all till we come to the Holy of Holies and to Jesus Christ in his glory what should we see but Christ interceding Christ busie with his Father in his poor Saints behalf now he prayes now he presents his person merits intercession interpellation q. d. Father here are a company of Rebels justly fallen under thy displeasure they deserve to be set at an eternal distance from thee but I must needs have them pardoned and received into thy bosom come make thine own terms let justice require never so great satisfaction I have paid a price sufficient for all and effectual for them give them what laws thou pleasest I will undertake they shall observe them and to this purpose away away holy spirit go to such and such souls enable them to their duties yea enable them in duty and sanctifie them throughout in souls bodies and spirits Why this is the present transaction of Jesus Christ and therefore most desirable methinks I long to know what Christ is now a doing in Heaven for my soul and is it not thus is not all his time spent either
communion which the Saints shall have with Christ never will their eyes be off-him never will their thoughts wander after any other objects O the intimacy that will be then betwixt Christ and Christians Oh what communication of glory will there be to each other These shall walk with me saith Christ for they are worthy Rev. 3.4 O my soul if this be the business of Christ's intercession if all these particulars are contained in the bowels of this one transaction how is it that thou art not in a fainting swoon how is it that thou art not gasping groaning sick unto death with the vehement thirst after thy part and portion in Christ's intercession if there be such a thing as the passion of desire in this heart of mine O that now it would break out Oh that it would vent it self with mighty longings and infinite aspirings after this blessed Object why Lord I desire but help thou my faint desires blow on my dying spark it is but little and if I know any thing of my heart I would have it more Oh that my spark would flame why Lord I desire that I might desire Oh breath it into me and I will desire after thee SECT IV. Of hoping in Jesus in this respect 4. LEt us hope in Jesus carrying on this work of our salvation in his intercession It is good that a man should hope Indeed if it were not for hope Lam. 3.26 the heart would not hold only look that our hope be true hope very hypocrites have a kind of hope but if God's Word be true The hope of unjust men shall perish Prov. 11.7 Job 27.8 9. Job 8.13 14. What is the hope of the hypocrite Will God hear his cry wheâ trouble cometh upon him No no The hypocrites hope shall perish his hope shall be cut off and his trust shall be as a Spiders web O my soul hope in Jesus but rest not till thou canst give a reason of thy hope till thou canst prove that they are the hopes which Grace and not only Nature hath wrought that they are grounded upon Scripture-promises and sound evidences that they purifie the heart that the more thou hopest the less thou sinnest that they depend on sure and infallible causes as on the truth power and mercy of God on the merits mediation and intercession of Jesus Christ what is this last amongst the rest I mean the intercession of Christ the spring of thy hope canst thou follow the stream till it brings thee to this Fountain or Well-head of hope that now thou canst say O this intercession is mine come search and try it is worth the pains and to put thee out of question and in a more facile way of discerning I shall lay down these signs As 1. If Christ's intercession be mine then is the Spirits intercession mine or if thou wouldst rather argue from the effect to the cause then thus if the Spirit 's intercession be mine then is Christ's intercession mine In this case we need not to ascend up into Heaven to learn the truth rather let us descend into our own hearts and look whether Christ have given us of his spirit which makes us cry unto God with sighs and groans which cannot be expressed he that will know whether the Sun shine in the Firmament he must not climb into the clouds to look rather he must search for the beams thereof upon the earth which when he sees he may conclude that the Sun shines in the Firmament O come and let us ransack our own consciences let us search whether we feel the Spirit of Christ crying in us Abba Father certainly these two are as the cause and the effect Christ's intercession in Heaven and his Spirits intercession on earth are as twins of a birth or rather such is the concatenation of these two that Christ's intercession in Heaven breeds another intercession in the hearts of his Saints It is the same Spirit dwelling in Christ and in all his Members that moves and stirs them up to cry Abba Father Here then is my Argument if Christ hath put his spirit into thy heart and if the Spirit hath set thine heart on work to make incessant intercessions for thy self then is Christ's intercession thine There is a kind of a round in the carrying on of this great work of intercession as 1. Christ intercedes for his people O that my Spirit might go down 2. God harkens to the intercession of Christ Away holy spirit get thee down into the hearts of such and such 3. The spirit waits on the pleasure of them both and no sooner down but he sends up his intercession back again Christ cries to God and God sends the spirit and the spirit goes and ecchoes in the hearts of Saints to the cries of Christ Gal. 4.6 Much of this is contained in that one Text God hath sent forth the Spirit of his Son into our heart ãâã ãâã ãâã ãâã ãâã crying as if he meerly acted our tongues Abba Father here is God the Father God the Son and God the holy Ghost and all are acting their parts on the elect people of God the Son intercedes O that my spirit may be given to these the Father willingly grants Away holy spirit and as my Son asketh enter and take possession of those sinful hearts the holy spirit obeys and no sooner in the hearts of his Saints but he cryes in them Abba Father God hears Christ and the spirit hears God and the Elect hear the spirit and now because the Spirit speaks in the Elect Mosea 2.21 God hears the Elect much like unto this is that of the prophet And it shall come to pass in that day I will hear saith the Lord I will hear the heavens and they shall hear the earth and the earth shall hear the corn and wine and oyl and they shall shall hear Jezreel O my soul to the test hath God sent forth the spirit of his Son into thy heart hast thou the in-dwelling of the Spirit and now by the help of the spirit canst thou pray with earnestness confidence and an holy importunity canst thou cry Abba Father Canst thou cry with earnestness Father with confidence and Abba Father or Father Father with an holy importunity why these are the very signs of the spirits intercession O my soul that thou wouldst deal faithfully with thy own self canst thou by the help of the spirit go to the Father in the name of Christ as Christ is gone before into the holy of holies to intercede so canst thou with boldness follow after Heb. 10.19 and enter into the holiest by the blood of Jesus Canst thou say God hath given me his spirit and his spirit hath shewed me Christ as my Mediator at the right hand of God and now under the wing of such a Mediator I can by the Spirits assistance go with boldness ãâã ãâã ãâã ãâã ãâã with assuming a liberty to speak any thing I
will in the ears of God Surely this is the fruit the effect of Christ's intercession and therefore thou mayest comfortably conclude Christ's intercession is mine 2. If at any time in the midst of duties I am savingly affected then is Christ's intercession mine Sometimes it pleaseth God to appear in ordinances and the soul is comforted quickened enlarged affected why now I look on this as the efficacy of Christ's Blood and as the power of Christs intercession at that very instant that I feel any good in any ordinance of Christ why then even then is Christ prevailing with God his Father for what I feel then even then may I boldly say Now is the Lord Jesus who is at God's right hand in heaven remembring me a poor worm on earth Oh now I feel the fruit of his intercession Oh what is this spirit power grace comfort sweetness I drink of but a tast of the hony-comb with the end of my rod dropping from the intercessions of Jesus Christ and if this presence of Christ's Spirit be so sweet what is himself then I know we had need to be wary in laying down this sign it is clearly proved by an eminent Divine Mr. Burges of Assurance Mat. 13.20 Mark 16.20 John 5.35 that sweet motions of heart in holy things are not infallible Evidences of grace the third kind of hearers are said to receive the Word with joy they found some sweet and power in the Ordinances of Christ and Herod heard John gladly and many for a season rejoyced in John's light and Ministry Certainly affections in holy administrations with delight and joy may be in those who yet have no true grace so it may be that the novelty and strangeness of a doctrine may much affect and delight or the nature of the doctrine as it is comfortable without any respect to spiritual operation may exceedingly affect or the Ministers abilities because of his parts eloquence elocution affectionate utterance may much delight and stir up the hearers affections fine head-notions may produce some affectionate heart-motions but what symptome of grace in all this The sign therefore I lay down of my propriety in Christ's intercessions is not every sweet motion or every excited affection but that which is holy spiritual heavenly saving I may discern much of this if I will but look into the grounds and effects of my excited or stirred up affections if the ground thereof be fetched from Heaven and in their effect they tend towards Heaven if they wean my heart from the world if they elevate and raise up my affections to things above if they form and frame my conversation heaven-wards then may I be assured these motions and affections are of the right stamp for all such motions are but sparks of that heavenly fire the the flame whereof is mindful of its own original they are the fruits of Christ and they go back to Christ they work towards their center they tend towards the place from whence they came and in this respect O that I could never hear a Sermon without a savory affection of what I hear O that I could never go to prayer without some warmth and heat and life and fervency Oh that in every duty I were savingly affected that I felt the savour of Christ's ointments whose name and whose intercession is as an ointment poured forth in times of the Old Testament if they offered up a sacrifice and a material fire came down from Heaven and burnt up the sacrifice to ashes it was a certain testimony that the sacrifice was accepted Now in the time of the Gospel we must not expect material fire to come down upon our duties but hath the Lord at any time causâd an inward and spiritual fire to fall down upon thy heart warming thy spirit in duty and carrying it up heaven-ward Surely it so thou mayest safely conclude these are the very effects of Christ's intercession his intercession is mine 3. If in my heart I feel a holy frame disposition inclination to pray and cry and intercede for others especially for the miseries and distresses of the Church of God then is Christ's intercession mine We should as near as we may in every thing conform to Christ and this conformity is an evidence or sign to us of our interest in Christ O my soul go down into the inmost closet of thy heart look what disposition there is in it towards the members of Christ and thou mayest conclude there is in Christ's heart the very same disposition towards thee Ah! do I think there is love in my bosom towards the Saints and that there is no love in Christ's bosome towards me what can I think that my narrow straitened sinful bowels are larger than those wide compassionate tender bowels of Jesus Christ as a drop of water is in comparison of the Ocean and as a gravel-stone is in comparison of the sand so is my heart to Christ's and my love to Christ's and my bowels to Christ's Come then and try by this sign Hereby we know that we are translated from death to life if we love the brethren he that loveth not his brother abideth in death Hereby perceive we the love of God 1 John 3.14.16 because he laid down his life for us and we ought to lay down our lives for the brethren is not this plain if I love the brethren Christ loveth me if I feel in my heart an holy disposition to go to God and to pray and cry and intercede for a Saint in misery surely the Lord Jesus hath as much bowels towards me to go and intercede for me and to present my prayers unto God the Father his intercession is mine 4. If I am called justified sanctified then is Christ's intercession mine are not these the subject matter of Christ's intercession I pray saith Christ that thou shouldst keep them from the evil I pray that thou wouldst sanctifie them through the truth John 17 15 17 20 24. neither pray I for these alone but for them also which shall believe on me through their word or preaching Father I will that those whom thou hast given me be with me in glory He first prayes that we may be called and justified and then he prayes that we may be sanctified and saved he holds at both ends of this golden chain of our salvation the one end is hanged at his breast where the names of all his Saints are written and the other end is at his heart that he may be the Author and finisher the first and last the beginning and ending of our souls salvation alas there is nothing in us in our reach here below the first stirrings of grace is up in Heaven at the right hand of the Father and the far end of any gracious thought is as far above us as the heart of Christ is above the earth Come then sith all hangs on this great pin of Christ's intercession let us search and try are we called do we
alledge that this priviledge was granted to Peter as an Apostle but we say that if it was granted to Peter as an Apostle then it was common to Peter and Judas in that both were Apostles They alledge further that Christ prayes not for the absolute perseverance of Believers but after a sort and upon condition But we say the Prayer of Christ is certain and not suspended in this Prayer his desire is not for Peter that would presevere but his desire is for Peter that he should persevere the object of the thing for which Christ prayes is distinct from the thing it self prayed for 9. That we might have the salvation of our souls in the day of Jesus John 17.24 Father I will that they also whom thou hast given me be with me where I am that they might behold my glory Why this is the main end in respect of us our glory and indeed herein is the main piece of our glory to behold this glory Oh to see the Lord Jesus Christ glorified as he shall be glorified must be a glorious thing What is it to see his glory but to behold the lustre of his Divinity through his humanity In this respect our very eyes shall come to see God as much as is possible for any creature to see him we may be sure God shall appear through the humanity of Christ as much as is possible for the Divinity to appear in a creature and therefore Men and Angels will be continually viewing of Christ I know there is another glory of Christ which the Father will put upon him Because he humbled himself therefore God will exalt him Rev. 14.4 and give him a name above every name and we shall see him in this glory O the ravishing sight of Saints Christ is so lovely that the Saints cannot leave but they must and will follow the Lamb wheresoever he goes there shall be no moment to all eternity wherein Christ shall be out of sight to so many thousand thousands of Saints now this is the glory of the Saints above as a Queen that sees the Prince in his glory she delights in it because it is her glory so the Church when she shall see Christ her Husband in his glory she shall rejoyce in it because she looks upon it as her own Is not this a blessed end of Christ's intercession why hither tend all the rest all the other ends end in this and for this above all Christ intercedes to his Father Father Cant. 3.11 I would have my Saints with me O that all the daughters of Zion may behold King Solomon with the Crown wherewith thou hast crowned him in the day of his Espousals and in the day of the gladness of his heart Only one Question and I have done how should I set my faith on work to act on Christ's intercession for these ends I answer 1. Faith must perswade it self that here is a vertue in Christ's intercession Certainly every passage and acting of Christ hath its efficacy and therefore there is vertue in this it is full of juyce it hath a strong influence in it 2. Faith must consider that it is the design of God and the intendment of Christ that this intercession should be for the good of those that are given to Christ O there 's enough in Christ enough in Christ's intercession to convey communion the Spirit protection free access to the Throne of Grace a Spirit of prayer pardon of sins continuance in grace salvation of souls to the Saints and people of God through all the world and this is the design of God that Christ's intercession should be as the fountain whence all these streams must run and be conveyed unto us 3. Faith must act dependantly upon the intercession of Christ for these very ends this is the very nature of Faith it relyes upon God in Christ and upon all the actings of Christ and upon all the promises of Christ so then Is there a desirable end in Christ's intercession which we aim at O let us act our Faith dependantly let us rely stay or lean upon Christ to that same end let us roul our selves or cast our selves upon the very intercession of Jesus Christ Saying O my Christ there is enough in thee and in this glorious intercession of thine and therefore there will I stick and abide for ever 4. Faith must ever and anon be trying improving wrestling with God that vertue may go out of Christ's intercession into our hearts I have heard Lord that there is an Office erected in heaven that Christ as Priest should be ever praying and interceding for his people O that I may feel the efficacy of Christ's intercession am I now in prayer O that I could feel in this prayer the warmth and heat and spiritual fire which usually falls down from Christ's intercession into the hearts of his Lord warm my spirit in this duty give me the kisses of thy mouth O that I may now have communion with thee thy Spirit upon me thy protection over me O that my pardon may be sealed my grace confirmed my soul saved in the day of Jesus In this method O my soul follow on and who knows but God may appear e're thou art aware howsoever be thou in the use of the means and leave the issue with God SECT VI. Of loving Jesus in that Respect 6. LEt us love Jesus as carrying on this great work of our salvation in his intercession Now two things more especially will excite our love 1. Christ's love to us 2. Our propriety in Christ For the first many acts of Christ's love have appeared before and every one is sufficient to draw our loves to him again As 1. He had an eternal love to man he feasted himself on the thoughts of love delight and free-grace to man from all eternity since God was God O boundless duration the Lord Jesus in a manner was loving and longing for the dawning of the day of the Creation he was as it were with child of infinite love to man before he made the world Some observe that the first words which ever Christ wrote were Love to Believers and these were written with glory for it was before gold was and they were written upon his bosom for then other books were not 2. In the beginning of time he loved man above all creatures for after he had made them all he then speaks as he never did before Let us make man in our image after our likeness Gen. 1.26 and let him have dominion over the fish of the sea and over the fowl of the air and over the cattel and over all the earth and though man at that very instant unmade himself by sins Christ's love yet was not broken off but held forth in a promise till the day of performance The seed of the woman shall bruise the Serpents head and in thy seed shall all the Nations of the earth be blessed 3. In the fulness of time his
the forehead of such favours I have a merciful and compassionate Mediator in heaven O I am much tempted sayes another that I cannot pray had I now the key of prayer I could then unlock the cabinet where all God's treasures lye and take out what I pleased but alas my prayers are dull and weak and dry and without spirit and life I cannot pray If so be humbled for it and yet know this that when thou canst not pray Christ then prayes for thee and he prayes that thou mayst pray And tell me hast thou no experience of this truth hath not sometimes thy spirit been enlarged in prayer hast thou not sometimes felt thy heart warmed or savingly affected hast thou not sometimes in prayer been lifted up above thy self and above the world conclude then My Intercessor above hath sent me this gift and Spirit it is not I but Christ's Intercession that by an admirable and secret operation hath given me the Spirit to help my infirmity these are the intercessions of the Spirit of Christ and they are the very Eccho of the intercessions of Christ in his own person O but I labour under such and such corruptions sayes another and the Devil is busie exceeding busie and he exceedingly prevails how am I overcome with these corruptions and with these and these sins It may be so and yet do not altogether despond for Jesus Christ is at God's right hand and there he sits till all his enemies be made his foot-stool and what are not thy sins his enemies O be of good comfort for Christ will prevail it is one piece of his prayer that he puts up for thee John 17.15 To keep thee from evil and surely he will either keep thee from it or keep thee in it that in the issue thou shalt have the victory Ver. 12. Isa 55 3. Those that thou gavest me I have kept saith Christ and none of them is lost if he undertake for thee thou art safe and sure His Covenant is everlasting even the sure mercies of David and therefore if yet thou dost not certainly thou shalt feel the vertue of Christ's intercession sin must be subdued hell-gates shall not prevail against thee he will not quench thy sparks until he bring forth judgment unto victory Oh but I am in a suffering condition sayes another and there is none that regards or takes pity on me all my friends have dealt treacherously with me among all my Lovers there is none to comfort me they have heard that I sigh and there is none to refresh me I stand for Christ but there is none stands by me I own him but there is none owns me Bleeding Christian bear up is not Christ's intercession a sufficient answer to this case alas thou wouldst be pitied for all thy weaknesses why know that compassion is natural to Jesus Christ he is a merciful high Priest and can be no other to thee God ordained him to officiate in such a Tabernacle as wherein thou dwellest he was in all things like unto thee sin only excepted it may be thou art in want and so was Christ he had no house thou art persecuted and so was Christ sin loads thee and so it did Christ A Christians condition needs compassion and Christ knows how much and it is his work continually to lay it open above O my Father thus and thus it is with the Militant Church not a Member in it but he is under sin and affliction see here the tears hearken to the sighs and groans and chatterings and mournings of my Doves below I present here their persons and performances and oh that they may find acceptance through my merit Some speak of Heavens Musick some tell us of Saints and Angels singing and warbling in lively notes the praises of Christ in Heaven and if any such thing be certainly it is ear-tickling heart-ravishing musick O the melody O the joy of Saints to hear such heavenly ayres with heavenly ears but be it as it will be of this I am confident that Heaven it self yields no such musick as is the intercession of Jesus Christ this if any thing in Heaven do it makes melody in the ears of God and of all celestial Spirits Saints or Angels And O my soul suppose thy self within the compass if now thou couldst but hear what thy Jesus is saying in thy behalf Is not this a brand newly pluck'd out of the fire was not this poor soul but the other day in a state of nature defiled with sin within a step of hell and did not I send my Spirit to recall him was not this precious blood shed for the redemption of him and what though sin stick and cleave to him to this day yet have I not given thee charge to take away his filthy garments from him and to cloath him with changes of rayment even with the shining robes of mine own righteousness O my Father let this soul live in thy sight O cast him not away for whom I have suffered and done all this I cannot rest satisfied without his society I am not right till he is with me in glory he is my darling my purchase my portion my delight and therefore let him be saved Is not this enough to cause thy very heart to leap in thy bosom Bonaventure fondly reports that Francis hearing an Angel a little while playing on an Harp he was so moved with extraordinary delight that he thought himself in another world O but suppose thou shouldst hear the voice of Jesus thy Intercessor thus pleading for thee wouldst thou not be cast into an extasie would not this fill thee with joyes unspeakable and full of glory Come realize this meditation certainly if thou art Christ's he is thus or in some other manner interceding for thee as sure as Christ is in Heaven he is pleading with his Father in Heaven on thy behalf O the joyes the joyes the joyes that I should now feel Tell me is it not a comfort for a poor beggar to be relieved at a rich man's door we are all beggars in regard of Heaven and Jesus Christ doth not only come forth and serve us but he takes us poor beggars by the hand and leads us in to his heavenly Father Oh what comfort is here SECT VIII Of praying to and praising of Jesus in that respect 8. LEt us pray and praise our Jesus in this respect 1. Let us pray or sue our interest in this intercession it is a question amongst the Schools whether we may conveniently pray to Jesus to pray to his Father in our behalf And thus far is granted that we may pray to Christ to make us partakers of his intercessions and to mingle our prayers with his prayers that they may find acceptance with God his Father 1 Cor. 11.6 But that we may use such a form as ora pro nobis O Christ pray for us it is looked upon as inconvenient in this respect 1. Because cause we have no
meet 2 Thes 1.3 because that your faith groweth exceedingly and the charity of every one of you all towards each other aboundeth Christians if we did but consider that every duty done to God or Man that every penny given to a poor naked Saint that every cup of cold water given to a Prophet in the name of a Prophet should not lose his reward but this day should be reckoned up or drawn as it were into a full Inventory Imprimis For this piece of silver given such a day to such a one Item For this piece of bread such a day given to such a one c. Oh who would not abound in faith and love oh who would think any thing too much too good too dear to give to the needy members of Jesus Christ there is a charge laid upon Ministers to preach this Doctrine I beseech you give me leave to discharge my duty and to lay it and leave it at your doors where beggars usually stand 1 Tim. 6.17 18 19. Charge them that are rich in this world that they do good that they be rich in good works ready to destribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life You to whom God hath given the riches of this world as you would meet Christ with comfort learn this lessen consider whether of these too reckonings will be more comfortable at that day Item So much given to such and such a religious use or so much given towards such a Feast and for the entertainment of such brave gallants so much to promote the Gospel or so much at Dice Cards Horse-races if one should tell you that either you must feed Christ in the poor or you must starve in Hell you must either cloath naked Christ in the poor or you must be laid naked to the fiery indignation of the Lord for ever oh what strictness would you call this but I recollect my self if Christ set you at his right hand he will then recount all your charities and all your labours of love to the Saints you that are poor and had nothing to give he will tell you of your good works if it was no more but at such a time you cast a mite into his Treasury and at such a time you carried a Letter for the Lord Jesus he will produce and commend these pittances of your poor charities to all the world 2. Nor only good works to man but all the Saints duties to God shall come in remembrance Oh then it will be known who served the Lord in spirit and truth and who did not then Men and Angels shall know such a day this poor Saints performed such a spiritual service every prayer in publick or private every tear shed for sin every sob or sigh every spiritual meditation or self-examination every glance ejaculation or looking unto Jesus shall be recounted by Jesus It was said of Cornelius Act. 10.4 that as well his prayers to God as his alms to men came up for a memorial before God certainly every duty in reference to the first table is booked in Heaven and at this day the book being opened it will appear that such a prayer thou madest such a morning and such an evening in thy closet Mat. 6.6 and now will Christ say Did not I tell thee that if thou wouldst pray to thy Father in secret then he that saw thee in secret should reward thee openly why now shalt thou have thy reward in a full view I will divulge here all thy secret duties to Men and Angels all the world shall know it thy wandrings I told them Psal 56.8 and thy tears I bottled them lo here are they not all written in my Book 3. Nor onely duties but graces shall now be rehearsed thy Knowledge Faith Hope Love spiritual Joy thy Fear Obedience Repentance Humility Meekness Patience Zeal Perseverance shall be fully discovered time was that in the incense of such a Prayer many sweet spices were burned together therein was Faith working by Love therein was Humility therein was Patience in submiting to God's will and pleasure therein was Hope of a gracious answer in God's due time therein was Holiness brokenness of Heart Cant. 5.1 and love to others c. Time was saith Christ that I gathered my myrr with my spices that I eat my honey-comb with my honey that I both accepted and delighted my self in thy heavenly graces I shall never forget how thou didst ravish my heart my sister my spouse how thou dost ravish my heart with one of thine eyes and with one chain of thy neck Why thus shall the Lord set forth and tell all the world what gracious children he had then will appear indeed the Meekness of Moses the Faith of Abraham the Patience of Job the Zeal of Phineas the Love of Magdalen and according to the measure of grace conferred upon thee Christ will set thee out We commend the graces of such and such Saints at their death but oh let Christ blazon me and his graces in me at the resurrection-day Thus far for the Exploration or trial before sentence Mat. 25.24 2. For the sentence it self then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Every word here is full of life and joy 1. Come this is the King's invitation of his Saints to his Court he had summoned them before to his presence and now they are about him he will not part with them they must come a little nearer yet they must go with him into his presence chamber the mansions are ready the Supper of the Lamb is ready and now he begins the solemn invitation to his bride Come 2. Come ye blessed of my Father Christ blessed them when he went up to Heaven Luke 6.20 21. and whiles yet on earth he pronounced them blessed many a time Blessed be ye poor Blessed are ye that hunger Blessâd are ye that weep but now he calls them the blessed of his Father not onely Christ but God the Father hath ever looked upon them as his children it is the Father's will as well as Christ's that they should be blessed Ye blessed of my Father Luke 12 32. Rom. 8.17 3. Inherit the Kingdom Christ had told them before It is your Father's pleasure to give you the Kingdom but then they were only as servants or as children under age but now they are heirs Eph. 4.13 Heirs of God and joint-heirs with Christ and now they are come to full age To the measure of the stature of the fulness of Christ and therefore they must have the inheritance in possession they must all be Kings this very word speaks them Kings and makes them Kings it is the solemn coronation of the Saints It is the anointing the setting of the Crown upon
Word and Sacraments and the like but when that Kingdom where these Administrations are made use of shall be delivered up then shall God himself be all in all without means without defect without end It is observable that Christ in his mediatory Kingdom hath some such things as bear an Analogy to the means and instruments of governing in the Kingdomes of men As 1. He hath his Militia and his Laws with threatnings and promises in the ordinances of his Word 2. He hath his grants and seals with many priviledges to confirm his people in the Ordinances of his Sacraments 3. He hath his Officers and Embassadours for the management of spiritual affairs in the Ordinances of his Ministry but the ceasing of Christ's Kingdom is the ceasing of all these and he therefore ceaseth his Kingdom that God may immediately succeed all these without any means or without any Mediatour at all he himself may be instead of all or all in all In prosecution of this I shall discuss 1. The meaning what it is for God to be all in all 2. The particulars wherein more especially is God all in all 1. For the meaning it is a periphrasis of our compleat enjoyment of God that God may be all in all is as much as to say that we may enjoy God alone to all purposes neither wanting nor willing any thing besides himself for a person to be all in all to me it is to have an enjoyment of that person to all purposes so that I neither do nor need I to enjoy any thing besides himself thus God is to the Saints in glory he is their exceeding great reward they need nothing else besides himself their very droughts of happiness is taken in immediately from the fountain and they have as much of the fountain as their souls in their widest capacity can possibly hold 2. For the particulars wherein more especially is God our all in all I answer 1. In our enjoying God immediately here we enjoy God by means either he communicates himself unto us through his Creatures or through his Ordinances and hence it is that we know him but in part we see him but in a glass darkly 1 Cor. 13.12 1 John 3.2 but when he shall be our all in all we shall see him face to face we shall then see God as he is clearly and immediately Oh how excellent is this enjoyment above all present enjoyments here below as the enjoyment of a friend in his picture letters tokens is short of what we enjoy when we have his personal presence or as the heat and light of the Sun through a cloud is beneath that heat and light when the glorious body of it is open to us without any interposition even so all the injoyments of God in the use of means graces blessings ordinances are infinitely inferior to that enjoyment of God which shall be without all means all the ravishments of our spirit in prayer hearing reading meditating is but a sip of those Rivers which we shall have in heaven I know the remembrance of God in a private meditation is sweet Psal 104.34 and communion with God in any Ordinance is a feast of sweetness and marrow and fatness Psal 63.5 6. But when the soul shall immediately possess God when this Kingdom of grace shall expire and all the Administrations of it shall vanish away will not the fountain be much more sweet then all the streams surely feasts and sweetness and marrow and fatness are terms exceedingly too diminitive to give us any more than a small hint of that incomprehensible satisfaction by immediate communion O the wonders of Heaven there shall be Light without a candle and a perpetual day without a Sun there shall be health without physick and strength of Body without use of food there shall be knowledge without Scriptures and setled government without a written Law there shall be Comunion without Sacraments and Joy without promises to be its fewel the soul in glory shall go streight unto God and immediately perticipate his glory and happiness 'T is the comparison of a Learned Divine suppose you saw a company of Chrystal Globes placed in a parallel line because their posture will not admit the Suns immediate beams we 'll suppose another single Globe set by the middle of them to transmit the Sun-beams unto all those Globes by this means they all shine though it be only by reflection but when the Sun shall so come about as that they may immediately receive its beams there 's no further use of the single Globe then so here while we through our distance from God are uncapable of immediate enjoyment there 's a necessity of Christ's Mediation but when all things that cause the distance are removed and we brought into the presence-chamber of God himself ther 's no such need of a Mediator then Now here is one thing wherein he is our all in all shall enjoy him immediately 2. It consists in our enjoying of God fully Now I know in part saith the Apostle but then I shall know even as I am known 1 Cor. 13.12 our enjoyment of God is but here in its infancy there it will be in its full age here it is in drops there it will be in the Ocean here we see God's back parts and we can see no more but there we shall see his face not his second face as some distinguish which is his grace and favour enjoyed by Faith but his first face which is his Divine essence enjoyed by sight Yet I mean not so as if the soul which is a creature could take in the whole Essence of God which is incomprehencible but the soul shall and must be so full of God as that it shall not be able to receive or desire one jot more And oh how excellent is this enjoyment above all present enjoyments it is now our highest happiness to have some glimpses of his glory shining on us and some drops of his favour distilled into us oh but when God shall be our all in all we shall have as much of God as our souls can hold we shall have the glory of God so poured in till we shall be able to receive no more And here is that which gives the soul a full satisfaction never would it be satisfied till it came to this suppose that God would draw out all the beauty sweetness goodness that he hath communicated to all Creatures in the world and bring the quintessence of all and communicate that unto the soul of one poor Saint certainly it would not serve the turn there must be a greater comunication before the soul be fully satisfied and rest content only once admit it into the glorious presence of him who is all in all and presently it expires its infinite desire into the bosome of that God for there 's enough to fill his spirit he cannot desire so much but there is more and yet infinitely more if there be enough in God for
glory which Christ hath as God this he never laid aside but as the Sun in a dark gloomy day may not send forth its beams so Christ the Son of righteousness in the time of his abode upon earth except a little glimps only in his transfiguration did not send forth his glorious beams but hereafter the body or humanity of Christ shall not hinder the breaking forth of all his divine glory No sooner the Son subject and his Mediatory office discharged but Christ as God will manifestly put forth his more immediate glory to all his Saints Behold now we are the Sons of God and it doth not yet appear what we shall be but we know when he shall appear we shall be like him 1 John 3.2 for we shall see him as he is Mark it when he shall appear at and after the Resurrection day we shall see him as he is i.e. we shall see the very essential glory of Jesus Christ Quest But what is the essential glory of Christ I cannot answer it is a question not to be resolved by all the men in the World we know little of the glory of Saints how should we know any thing of the essential glory of Christ as God Answ The Scriptures say that God spake to Moses face to face yet God tells him thou canst not see my face and he favours him so far as to tell him the reason for there shall no man see my face and live Exod. 33.11 20. q. d. No man in this life he must first dye and be changed and then he shall have a peculiar revelation of the divine Majesty then he shall see him as he is but how that is I cannot tell come let us question this no further surely it is a mercy that this infinite glory is not discovered to us for as a weak eye is not able to behold the Sun or to see in it rota as the School-men speak in that wheel or circle wherein the Sun doth run but only in the beams of it no more can we see Christ as God in his glorious essence or in his essential glory but only in the beams thereof in his Word and Effects if now we know so little of spirits and spirituals oh then how little do we know of him who is the Father of Spirits I shall say no more therefore let us be content to be ignorant of these things till we enter into the confines of Eternity But whether shall this glorious Essence or Essential glory of Christ be more seen or manifested at or after the day of judgment then ever it was before Quest I answer I believe it will Answ Dr. Annesly Communion with God Some tell us of several periods wherein the glory of Christ is still more and more seen as 1. In this life we may see it in part thus David speaks of himself my soul thirsteth for thee my flesh longeth for thee to see thy power and thy glory as I have seen thee in the Sanctuary but this sight is very dim we see onely now as through a glass darkly The second period is betwixt our dissolution and resurrection 1 Cor. 13.12 and then shall we see the essential glory of Christ more immediately and fully our creeping apprehension of God shall then be elevated and our distance from God shall then be shortned and all the riddles of grace and of Jesus Christ shall then be opened This sight is so great that if a soul should come from heaven to declare it neither could that soul express it nor we understand it we read of Lazarus whose soul Christ returned into his body whom much people of the Jews came purposely to see that they might hear stories of the other World but not a word from him of any such matter Paul's rapture may satisfie with the reason of it he heard there ãâã ãâã ãâã ãâã ãâã wordless words 2 Cor. 12.4 such words as could not possibly be repeated on earth and yet all this is but a second step to the full vision of Christ's essential glory The third period is at the Resurrection and during the time of the last Judgment and then we shall see more of his glory Camero affirms that 't is no curiosity to say that the Saints and Angels in heaven had a new glory by the exhibition of Christ the great mystery of the Incarnation being thereby better known and we may as safely affirm that the Saints shall have a new glory by new visions of the glory of Christ at the day of Resurrection they shall then see the solemnity of heavens glory carried on by Christ in his glorious actings and all that ever the soul saw before in being with Christ in Heaven till the Resurrection shall be swallowed up with the sight of this glory of Christ at the Resurrection-day The last period is after the Resurrection and that shall continue even to all Eternity now all the manifestations of Christ's glory before this are but as a few green ears rubb'd in our hands so that the full crop or the full harvest is yet behind But this is that which as we told you before we cannot tell though we had the tongues of men and Angels Thus far of the first point what is the glory of Christ 2. How shâll the Saints behold this glory I answer As Christ hath a twofold glory so there is a twofold manner of beholding it i.e. ocular and mental 1. There is an ocular vision a sight of Christ with our very eyes Job 19.27 whom I shall see for my self and mine eyes shall behold him with these eyes in our heads we shall one day behold the human glory of Christ I doubt not we shall behold the beauty of Heaven the shining bodies of the Saints but above all our very eyes shall delightfully contemplate Christ's glorious body and indeed this shall drown all the other sights if any think that Christ's glorious body shall be too intensive and too extraordinary a brightness for our weak eyes let such consider that 1. The eye in heaven shall be glorified now glorification adds a singular excellency to the faculties it advanceth the faculties and raiseth them to an higher pitch of excellency glorification adds a greater capacity to the eye then ever it had before In this world there is a difference in our eyes and sight a man of a clear sight sees more things and more of every thing then a dark sight doth so a glorified eye sees more of things then our eyes now can see it shall be enlarged exceedingly to take in objects which now it cannot receive glorification adds strength to the faculties both internal and external so that the eye shall be able to look on the glory of Christ not with difficulty but with contentment in this World every sense we have is apt to be destroyed by excellent Objects and the more excellent and transcendent the object is the more it hurts
and destroys the sense as the Sun by its brightness darkens the eye and other things by mighty sounds bring deafness to the ear Paul indeed had a vision of glory but because his faculties were not glorified he was he knew not how whether in the body or out of the body whether alive or dead he did not know certainly the sight of the glory of the other world would amaze distract and destroy us if we had a sight of it as now we are but in heaven the eye shall have great pleasure in beholding the brightest light because it shall be advanced to the highest pitch of strength that may be 2. As the eye shall be glorified so it shall act in a glorified body and this will make the sight of the glory of Christ in stead of hurting us to leave upon us a more sweet enlivening and powerful impression By this means all the impediments that hinder the conveyance of divine influences from that heavenly object will be removed To illustrate this let the most excellent sight be set before a man that is defective in his bodily state and it doth not take him what should a sick man do with such things he makes nothing of the most pleasant gardens orchards buildings nor of the most glorious sights that are when he is sick they are but sick things to him and of none effect but in heaven the body shall be glorified and stript of all corruptions and imperfections so that there shall be no bar unto the influences of the glory of Christ which shall there be seen 3. As there shall be a glorified eye acting in a glorified body so it shall be acted by a glorified Spirit the eye is but the organ or instrument of sight and without the spirit would conveigh no more then a glass doth it is the Spirit of a man that gives life to vision it is the Spirit of a man that discovers things and sets them forth in their worth vertues ends now in heaven the spirit of men shall be glorified and enabled to perform all those offices in perfection so that when a man shall look on the man Christ Jesus by vertue of a glorified spirit he shall see more know more taste more than any other can As a man of understanding when he looks on a diamond or a wedge of gold he hath other apprehensions of it and a further touch upon his spirit then a beast or a child in a cradle hath so where the sight of the eye is acted by a glorified mind it takes in more from the sight of every thing which is to be seen unexpressibly more then what can be done here by the most sanctified Spirit in the World Now in these respects Christ's glorified body though it be the brightest visible thing in the Heaven of Heavens yet may it be the object of the eye of Saints for they shall have glorified eyes in glorified bodies and acted by their glorified spirits 2. There is a mental vision a sight of Christ by the eyes of our understandings and surely this exceeds the former the eye of the body is only on the body of Christ but the eye of the soul is on the body and soul on the Humanity and Deity of Jesus Christ This is the very top of heaven when Saints shall be illightned with a clear and glorious sight of Christ as God Divines usually call it Beatifical vision Quest But how shall Saints behold the glorious Essence or God-head of Christ Answ 1. Some say Christ as God or the God-head of Christ shall be known by the Humanity of Christ such a lustre of his Deity shall shine through his humanity as that thereby and by no other means shall the Essential glory of Christ appear 2. Others say That besides the Humanity of Christ there shall be a species representing the Divine Essence of Christ and a light of glory elevating the understanding by a Supernatural strength and that thereby the glorious Essence of Christ shall be discovered 3. Others say That the Divine Essence shall be represented to the glorified understanding not by Christs humanity nor by any species but immediately by it self yet they also require a light of glory to elevate and fortifie the understanding by reason of its weakness and infinite disproportion and distance from the incomprehensible Deity 4. Others hold that to the clear vision of Christ as God there is not required a sight of Christ's humanity as the first suppose nor a species representing the Divine Essence as the second suppose nor any created light elevating the understanding as the third suppose but only a change of the natural order of knowing It is sufficient say they that the Divine Essence be immediately represented to a created understanding which though it cannot be done according to the order of nature as experience tells us for so we conceive things as first having passed the sense and imagination yet it may be done according to the order of Divine grace I shall not enter into these Scholastical disputes 1 Cor. 13.12 Rev. 22.4 it is enough for a sober man to know that in heaven we shall see him face to face his Servants shall serve him and they shall see his face Quest His face what 's that I answer Answ 1. They shall see Christ as God of the same Essence with the Father and the holy Ghost and yet a distinct Person from them both they shall see the Unity in Trinity and Trinity in Unity they shall see how the Son is begotten of the Father and how the holy Ghost proceeds from the Father and the Son they shall see the difference between the generation of the Son and procession of the Spirit These are mysteries in which we are blind and know very little or nothing but in seeing his face we shall see all these 2. They shall see Christ at their first being or principle of all the good that is in the World they shall see how all things were made by him and without him was not any thing made that was made they shall see all the good in the creature as flowing from Christ John 1.3 and as contained in the absolute perfection of Christ's Divine Nature they shall see in one Christ all the excellencies of all the creatures united which is indeed to see him in his eminency if there be any beauty riches honour goodness in any creature that is eminently transcendently and originally in Christ and that shall be seen 3. They shall see Christ in all his ways counsels decrees executions transactions from everlasting to everlasting that great business of Election and Reprobation will then be discovered it is an expression of Augustine They shall then see the reason why one is Elected and another Reprobated why one is rich and another poor they shall then see all the works that ever God did or that ever God will do it is not yet Six thousand years since
that sitteth on the Throne and unto the Lamb for ever and ever Amen Ver. 13. Why this is their continual work in heaven they have nothing else to do but with joy and gladness to sing forth the praises of God and of Christ and that his mercy endureth for ever And this likewise is comprehended under that notion of the Saints beholding of Christ which compleatly makes up the proposition asserted that Christ or the glory of Christ which the Saints shall behold to all eternity is their all in all Thus far we have propounded the object which is Jesus carrying on the Salvation of his Saints in his coming again to earth and taking them up with himself and his Angels into heaven our next work is to direct you how to look unto Jesus in this respect and then we have done CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our Salvation in his second coming WHAT looking is and what it contains we have often heard and that in these respects we may look on Jesus 1. Let us know Jesus carrying on the Saints Salvation in his second coming and taking them to Heaven Many glorious excellent things many precious passages many high and heavenly carriages are in this transaction Is it not of high concernment that he that now sits at God's right hand interceding for us should thence come again to judge the World and after judgment take up his Saints with him into glory can we read of the several actings of this general Assize and not desire to read on still nay is not all our reading mixt with admiration of every passage come wonder and sit and pause and stop at every word stay and wonder and adore that light which appears in any beam of truth and in the admiration of that truth which doth appear cast thy self down at the feet of Christ and cry out O the depth of Glory and Majesty and goodness and grace in thee O the riches of love that thou shouldst let out thy self in these several admirable dispensations come be exact in this study gather up all the crumbs and fillings of this gold the least beams of the glory of Christ especially as it shines and glitters at his second coming have so much light and love and splendour in them as that they will be very sweet to look upon them every piece or part of this knowledge will be of special use and worth yea the low and imperfect knowledge of this mystery is of infinite more value then the high and perfect knowledge of Ten thousand things besides And one thing O my soul let me tell thee it is possible for thee to attain a very sweet and satisfactory degree of this very knowledge And therefore study close run over again all that hath been spoken and dig yet deeper into that glorious mine content not thy self with a bare discovery of that gold-oare which is only upon the superficies or top of the mine but go so far as to find out the inward spiritual and experimental knowledge which the Saints by the light of the Spirit may come to attain O study Christ in his second coming to judgment SECT II. Of considering Jesus in that respect 2. LET us consider Jesus carrying on this work of Salvation at his second coming It is not enough to know but we must meditate and seriously consider of it A meer student may know Christ and study Christ as he knows and studies other things he may keep together many notions concerning Christ and his coming to Judgment but he hath no impression of the holiness of Christ upon his heart and in this respect he is a stranger to Christ and all his actings alas he studies Christ but he doth not rightly seriously inwardly consider of Christ but he doth not look unto Jesus as one that looks to his pattern or as one that looks to his refuge hope and help true and spiritual consideration is a serious matter it s not some few and freeting thoughts that are the discharge of this work but thoughts resting dwelling fixing and staying upon Christ until they come to some profitable issue O it is another manner of business then many are aware of it 's a thinking with thought upon thought it 's a reiteration and multiplication of the thoughts of the mind upon the Subject propounded so the Scripture expresseth it I looked on all the works that my hands had wrought Eccles 2.11 12. and in that next verse I turned to see he looked upon and considered his works and he returned to behold them he thought on them before but now he returned to think he renewed his thoughts upon the matter and took a new view of them Indeed when the understanding works seriously and spiritually it will fetch things into sight and not only so but it will hold them there and fasten upon them Lam. 4.20 and when they are gone it will fetch them again my soul hath them still in remembrance my soul in remembring doth remember them and will not off till the end he obtained so a man eyes Christ till he have more of Christ more of his presence and more of his light and more of his favour and more of his image O let this be our work let us thus consider Jesus in reference to his second coming to judgment And that we may do it in Order 1. Consider Christ's preparing for judgment realize it as if thou sawest or heardst the same no sooner the time determined which God hath appointed but Christ commands make ready ye Angels to wait upon me and make ready ye glorious souls that now are with me it is the Fathers pleasure and it is my pleasure to go down into the neather World and to call before me all the men and women that ever lived in it there will I pass my doom upon all flesh and reward every one good and bad according to his works O what a shout may I imagine in heaven at this news what joy is in the souls of Saints that now they must go to their bodies and enter into them that both their souls and bodies which sometimes lived together may now dwell together with Christ in glory and never part more if those that live on earth are commanded by Christ To lift up their heads because their redemption draweth nigh how much more shall they joy in Heaven who also have waited for the adoption to wit Rom. 8.23 the redemption of their bodies that now the long-looked-for day is come it is come O the exaltation of the Angels at this tydings This is worthy a pause a Selah to be set upon it 2. Consider Christ's coming to judgment all now in readiness the Son of God comes forth with all his glorious attendants Matt. 16.27 For the Son of man shall come in the glory of his Father with his Angels and with the souls of Saints that for a time have been in
excellencies meet together rest in Christ and Christ is all good things to all his Saints in Heaven he is Beauty to their Eyes Musick to their Ears Honey to their mouths Perfume to their Nostrils Health to their Bodyes Joy to their Souls Light to their Understandings Content to their Wills he is Time without sliding Society without loathing Desire without fainting Alpha and Omega the beginning and ending wanting both needing neither yet the Author of them both he is All in all from one not all Even all the Strength Wit Pleasure Vertues Colours Beauties Harmony and goodness that are in Men Beasts Fishes Fouls Trees Herbs and all Creatures are nothing but sparkles of those things which are in Christ Christ himself will then supply their use so that the best Creatures which now serve the Saints shall not have the honour to serve them then Rev. 21.23 There will be no need of the Sun nor of the Moon to shine in that City for the glory of God doth lighten it and the Lamb is the light thereof And hence the beholding of Christ is the All in all to his glorified Saints this was Christ's Prayer Father I will that those whom thou hast given me be with me where I am to what end John 17.24 that they may behold my glory Christ's heavenly presence is conspicuous he is not present as some things that are not seen and yet are present but his presence is or certainly shall be conspicuous to all his Saints when he was in the world his glory was covered under a mean outside he was like a bright light in a dark-Lanthern and there were very few that knew him then but in Heaven he shall be as a Cabinet opened or as the Sun in his full glory We shall know him as we are known and behold him face to face 1 John 3.2 and we shall see him as he is Nor only will he be conspicuous but his presence shall be vital a stone may be with us and seen clearly but there 's little in the sight of that in the beholding of Christ there will be an acting of kindness upon the Saints there will be visions with life and dear refreshing O the influences that the sight of Christ will have on his Saints in Heaven nor onely will he be conspicuous and vital but his presence shall be fixed he shall abide with the Saints that they may for ever behold him Oh if there was such running after Christ in this world some getting on hills and others on trees that they might behold him when he passed by what will the sight of Christ in Heaven be when he shall be alwayes in the eye of his Saints and never out of sight when they shall be alwayes viewing of him and be alwayes satisfied with that view nor only will he be conspicuous vital fixed but his very presence shall transform They shall see his face and they shall reign for ever and ever O the influence of this sight Revel 22.4 5. it is of such a transforming Nature that to see the King will make Kings this vision of glory amounts unto a fruition of glory if ever thou art a spectator of Christ thou art sure to be a partaker of Christ in all his glory I shall be satisfied Psal 17.15 1 John 3.2 when I awake with thy likeness It doth not yet appear what we shall be but we know that when he shall appear we shall be like him why so for we shall see him as he is And no wonder for if the imperfect beholding of his glory in the glass of his Gospel change the soul into the same image from glory to glory how much more shall the full view of his glory in Heaven transform both the souls and bodies of his Saints into a fulness of glory 1 Cor. 13.12 Here then is the top of Heaven here is the All in all here is the satisfaction of souls to the very uttermost if Christs glory in his transfiguration was so satisfactory to Peter as that he desired his sight of it might never have end or interruption O it is good to be here let us here build Tabernacles and yet Peter was onely a spectator of this glory for he had himself no share in it O then what infinite satisfaction mayst thou expect in the beholding of Christ's Glory in Heaven which will be accompanyed with an everlasting enjoyment the lusture of his glory will be diffused unto all so that some shall enjoy the glory of the Sun others of the Moon and others of the Stars O my soul if thou art but a Star there yet if thou art filled with that light that comes from the Sun of righteousness it is enough O remember oh consider oh never forget this Looking unto Jesus as it is thy duty on Earth so it is thy priviledge and highest happiness in Heaven for ever and ever SECT III. Of desiring after Jesus in that respect 3. LET us desire after Jesus carrying on this work of man's Salvation at his second coming It is true many shrink at the thoughts of death and judgment and 't is an high pitch to desire the dissolution of our selves and of this world the best Christians are compounded of flesh and spirit and if the spirit long to be in Heaven yet the Flesh is loath to leave this Earth Speak out of my soul thou prayest daily Come Lord Jesus let thy Kingdome come but is not the Flesh afraid lest God should hear thy Prayers Oh that we could loath our loathness in that respect oh that we could long for this second coming of Christ to Judgment And Christians this is attainable or otherwise I should not perswade you to it Phil. 1 2â I am in a strait said Paul between two having a desire to depart and to be with Christ which is far better And this is the voice of the desolate Bride Come for the spirit of Christ within her saith come The Spirit and the Bride say come Yea the whole Creation saith come Rev. 12.17 Rom. 8 21 23. Waiting to be delivered from the bondage of corruption into the glorious liberty of the Sons of God and not onely they but our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Oh that we could groan oh that we could come up to this high pitch even to sigh out not our breath but our spirits even to groan out not some vapours but our hearts I know it is suitable to flesh and blood to tremble at the thoughts of judgment When Paul reasoned of righteousness temperance and of Judgment to come Felix trembled Acts 24.25 Weak Christians as well as Heathens may have many terrible fancies and notions of that day Oh to think of a time When there shall be a great earthquake Rev. 6.12 13 14 15 16 17 when the Sun shall become
black as jet and the Moon red as blood when the Stars of heaven shall fall and when the heavens themselves shall depart as a scroll when the Trumpet shall sound that will shake the Earth and every Mountain and Island shall be moved out of their places when the Kings of the earth and the great men and the rich men and the chief Captains and every bonds-man and every free-man shall hide themselves in the dens and in the rocks of the Mountains and shall say to the rocks and to the mountains fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Will it not be terrible if the people were so afraid when the Lord came without such attendants to give the Law upon Mount Sinai certainly much more terrible must such a coming in this manner be when he shall come like a revenging judge to take an account of the world for the keeping or for the breaking of that Law In this respect I wonder not at some weak Christians that cry out O Lord thou knowest that I have not desired this woful day A wise Jew was wont to say from a deep foresight of terror of this day The Messiah will come but Lord let me not live to see his coming Now to conquer this fear and to abate such slavish terror in such souls oh that they would consider it in the whole notion of it not onely as it shall be a day of blackness and of terror but as it shall also be a day of rest and of release Some are apt to take it up in the half notion of it they look on it only as a day of judgment and a day of condemnation and so they fly from it as from a Serpent but if they would take it up again and look on the other side the Serpent would be turned into a Rod. The day which will be so dreadful to the ungodly and the beginning of their misery it will be as joyful to the Saints and the beginning of their glory But in what respect is this day of Christ so desirable a day I answer in these particulars 1. It is a day of refreshing Here the Saints work in a furnace his fire is in Zion Acts 3.19 Isa 31.9 and his furnace in Jerusalem but Christ in his second coming when all the world shall be on fire shall fan wind as I may say on his Saints to cool them to the wicked it is an hot day a day of everlasting burnings but to the Saints it is a day of cooling quickning reviving and refreshing 2. It is a day of restoring of all things Acts. 3.21 Every creature is now in it's work-day dressed all defiled with sin but at that day there shall be a restitution of all things all the disorders and ruins which sin hath brought into the world shall then be repaired and man himself whose sin is the cause of all shall then be restored to his original glory 3. It is a day of the manifestation of the Sons of God Rom. 8.19 Then shall it be known who are true Saints and who are Reprobates here we live inconfusion and in our most refined Churches if we have none scandalous yet we may have many hypocrites and we cannot discern them but in that day it shall be known who are the Lords and who are not the hypocrite shall then be unmantled and the Sons of God shall shine and glitter as the Sun that all may run and read These are God's Elect these are the Sons and Daughters of the Almighty Rom. 8.23 4. It is the day of adoption and of the redemption of our bodyes It is the day of our Sonship and deliverance I deny not but that the Saints are adopted and redeemed before this day but this adoption and redemption is not consummate nor declared before Christ come again to judgment then it is that he takes his Saints home to his house and all the Angels and Men of the World shall understand the love wherewith he loves them then shall Christ say These are my sons whom I have redeemed and as I have set them free so now shall they live and reign with me for ever and ever 5. It is The day of Christ's coming He was here not long since travailing about the Earth and about our business which done he went away to Heaven upon a special errand for his Saints and there now he is to intercede for them to attend the court to be their Advocate and to agitate the business of their souls and withal thâre now he is to take up lodgings for them and to prepare them mansions for eternity And no sooner shall he have dispatcht his business there but he will come for earth again he will bow the Heavens and come down to give a report of his transactions there hath he not left us a letter to that effect John 14.3 I will come again and receive you to my self that where I am there you may be also O why are his Chariots so long a coming why tarry the wheels of his Chariots 2 Thes 1.7 6. It is the day of Christs revealing Christ to many of his Saints here is hidden and withdrawn it is true he may be in them yea certainly he is in them by his spirit but no man knows it no nor themselves neither which makes them cry O where is he whom my soul loveth but at this day of Christ's revealing all curtains shall be drawn aside Christ shall be unhid and the Saints shall see him face to face they shall never lose him more for without any intermission they shall stare and gaze and be ever looking unto Jesus Colos 3.4 7. It is the day of Christ's bright and glorious appearing When he was upon the Earth he appeared in our dress many then saw him who then said of him There is no beauty in him that we should desire him Oh it was a sad sight to see him crowned with thorns and scourged with whips and nailed to the cross but in his next appearing we shall see him in his best attire arrayed in white attended with the retinue of glory riding in his Chariot of light and smiling upon all his Saints Now is not this desirable The Apostle tells us of the Saints Tit. 2.13 Looking for the glorious appearing of the great God and of our Saviour Jesus Christ therefore surely they desire it Isa 53.11 8. It is the day of Christs joy Then he shall see of the travail of his soul and he shall be satisfied Now what is the travail of his soul is it not the perfection of his redeemed ones oh when Christ seeth this when he seeth his spouse as without spot or wrinkle then shall be fulfilled that prophesie Isa 62.5 As the Bridegroom rejoyceth over the Bride so
souls must Judge our souls if he that hath a great interest and increase of joy in our salvation must pass our sentence will not this work us into a rejoycing frame 3. Christ's sentence is the Christian's acquittance I may call it his general acquittance from the beginning of the World to the end thereof Hence some call this the day of the believers full justification they were before made just and esteemed just but now by a lively sentence they shall be pronounced just by Christ himself now is the compleat acquittance or the full absolution from all sin now will Christ pardon and speak out his pardon once for all now will he take his book wherein all our sins as so many debts or trespasses are written and he will cancel all Acts 3.19 Your sins shall be blotted out saith Peter when the time of refreshing shall come from the presence of the Lord. And is not this enough to cause our joy when the spirit witnessing with our spirits doth but in part assure us of sins pardon is it not exceeding sweet Oh but how sweet will be that sentence which will fully resolve the question and leave no room of doubting any more for ever consider O my soul the day is a coming when the Judge of Heaven and Earth will acquit thee of all thy sins before all the World it is a part of his business at that day to glorifie his Justice and free grace in thy absolution O Christians how may we comfort one another with these words 4. Christ in the issue will lead us into glory As the Bridegroom after nuptials leads his Bride to his own home that there they may live together and dwell together so Christ our royal Bridegroom will lead us into the Palace of his glory And is not this joy of our Lord enough to cause our Joy Oh what embraces of love what shaking of hands what welcomes shall we have into this City there shall we see Christ in his garden there shall we be set as a seal on Christ's arme and as a seal upon his heart there shall we be filled with his love enlightned with his light encircled in his arms following his steps and praising his Name and admiring his glory there shall we joy indeed For in thy presence there is fulness of joy Psal 16.11 and at thy right hand there are pleasures evermore There is joy and full joy and fulness of joy there are pleasures and pleasures evermore and pleasures evermore at God's right hand O the musick of the sanctuary O the sinless and well-tuned Psalms O the Songs of the high Temple without either Temple or Ordinances as we have them here can we choose to joy at the thought of this joy above if God would so dispense that even now we might stand at the utmost door of Heaven and that God would strike up a window and give us a spiritual eye and an heavenly heart so that we could look in and behold the Throne and the Lamb and the troops of glorified ones cloathed in white would not this chear up our hearts and fill them with joy unspeakable and full of glory certainly this day will come when Christ will bring us not only to the dore but through the gates into the City and then we shall see all these sights and hear all the musick made in heaven how then should we but joy in the hope of the glory of God O methinks raised thoughts of our mansion in glory should make us swim through the deepest Sea of troubles and afflictions and never fear Come then O my drowzy soul and harken to these motives if yet thou seest not the Son it self appear methinks the twilight of a promise should revive thee it is but a little while And he that shall come will come and he will not tarry It may be thou art reviled and persecuted here on Earth and what then hath not Christ bid thee to rejoyce in afflictions is it not his word that in this very case thou shouldst rejoyce Matth. 5.12 1 Pet. 4.12 and be exceeding glad is it not his command Think it not strange concerning the fiery tryals but rather rejoyce in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy We must rejoyce now that we may rejoyce then indeed our present joy is a taste of our future joy and God would have us to begin our Heaven here on Earth Come then come forth O my dull conjealed heart thou that spendest thy days in sorrow and thy breath in sighing that minglest thy bread with tears and drinkest the tears which thou weepest thou that prayest for joy and waitest for joy and longest for joy and complainest for want of joy O the times a coming when thou shalt have fulness of joy the times a coming when the Angels shall bring thee to Christ and when Christ shall take thee by the hand and lead thee into his purchased joy and present thee unspotted before his Father and give thee thy place about his Throne and dost thou not rejoyce in this art thou not exceedingly raised in such a Meditation as this surely if one drop of lively faith were but mixed with these motives thou mightest carry an Heaven within thee and go on ever singing to thy grave say then dost thou believe or dost thou not believe if thy faith be firm how should'st thou but rejoyce if thou rollest thy self on Christ and on that promise I will see you again and your heart shall rejoyce and your joy no man taketh from you how shouldst thou but rejoyce and be exceeding glad if thou lookest upon the holy Ghost as designed by the Father and the Son to bring joy and delight into thy soul how shouldst thou but be filled with the water of life with the oyl of gladness and with the new wine of the Kingdom of God O the blessed workings of faith on such a subject as this if once we are but justified by faith and that we can act our faith on Christ's glorious coming then it will follow Rom. 5.1 2 3. that we shall have peace with God and rejoyce in the hope of the glory of God and not only so but we shall glory in tribulation also SECT VIII Of calling on Jesus in that respect 8. LEt us call on Jesus as carrying on our souls salvation at his second coming this contains prayer and praise 1. Let us pray for the coming of Christ this was the constant prayer of the Church Come Lord Jesu come quickly The spirit and the Bride say come Well knows the Bride that the day of Christ's coming is her wedding day Rev. 22.17 her coronation day the day of presenting her unto his Father and therefore no wonder if she pray for the hastening of it Make hast my beloved and be thou like to a Roe or to a young Hart thy Kingdom come