Blessed Object here is matter for it to work upon if thou canst possibly rejoyce in any thing at all O rejoyce in the Lord and again I say rejoyce Is there not cause read and spell what 's the meaning of the Gospel of Christ what is Gospel but Good spell or good tidings and wherein lies the good ridings according to its emency is it not in the glorious incarnation of the Son of God Luke 2.10.11 behold I bring you a Gospel so it is in the Original or behold I bring you good tidings of great joy which shall be to all People for unto you is born this day in the City of David a Saviour which is Christ the Lord. The Birth of Christ to them that have but touched hearts is the comfort of comforts and the sweetest balm and confection that ever was Oh my Soul what ailes thee Why art thou cast down and disquieted within me Is it because thou art a sinner why unto thee is born a Saviour his Name is Saviour and therefore Saviour because he will save his people from their sins Come then and bring out thy Sins and weigh them to the utmost aggravation of them and take in every Circumstance both of Law and Gospel and set but this in the other Scale that unto thee is born a Saviour surely all thy iniquities will seem lighter than vanity yea they will be as nothing in comparison thereof My Soul doth Magnifie the Lord said Mary and my spirit rejoyceth in God my Saviour Luke 1.46.47 Her soul and her spirit within her rejoyced at this Birth of Christ there is cause that every Soul and every Spirit should rejoyce that hath any interest in this Birth of Christ O my soul how shouldest thou but rejoyce if thou wilt consider these particulars 1. God himself is come down into the World because it was impossible for thee to come to him he is come to thee this consideration made the Prophet cry out Rejoyce greatly O thou Daughter of Zion Zâ—ch 9.9 shout O Daughter of Jerusalem behold thy King cometh unto thee he is called a King and therefore he is able and he is thy King and therefore he is willing but in that thy King cometh unto thee here is the marvilous love and mercy of God in Christ Kings do not usually come to visit and wait upon their Subjects it is well if poor Subjects may come to them and be admitted into their Presence to wait on them O but see the great King of Heaven Earth the King of Kings and Lord of Lords stooping and bowing the heavens to come down to thee surely this is good tidings of great joy and therefore rejoyce greatly O Daughter of Zion A little joy is too scant and narrow for this news hearts should be enlarged the doors and gates should be set wide open for this King of Glory to come in as Balaam said of Israel God is with him and the shout of a King is amongst them Num. 23.21 so now may we say God is with us and the shout of a King is amongst us Rejoyce Zion Shout O Daughter of Jerusalem 2. God is come down in flesh he hath laid aside as it were his own Glory whilest he converseth with thee when God manifested himself as on Mount Sinai he came down in Thunder and Lightning and if now he had appeared in Thunder and Lightning if now he had been guarded with an innumerable Company of Angels all having their Swords of vengeance and justice drawn well might poor souls have trembled and have run into corners for who could ever be able to endure his coming in this way but lo poor Soul God is come down in flesh he hath made his appearance as a man as one of us and there is not in this regard the least distance betwixt him and us Surely this is fewel for joy to feed upon O why should God come down so sutably so lowly as in our nature if he would have thy poor soul to be afraid of him doth not this very design intend consolation to thy soul O gather up thy Spirit anoint thy heart with the Oyl of gladness see God himself is come down in flesh to live amongst us he professeth he will have no other life but amongst the Sons of men see what a sweet way of familiarity and entercourse is made betwixt God and us now he is come down in humane frailty 3. God hath took on him our Nature as a vast pipe to his Godhead that it may flow out in all manner of sweetness upon our hearts if God had come down in flesh only to have been seen of us Exod. 33.12 it had been a wonderful condescention and a great mercy if I have found favour in thy eyes said Moses shew me thy way that I may know thee but to come down in flesh and to come down in flesh not only to be seen but to dispatch the great business of our souls Salvation here 's comfort indeed with what joy should we draw water out of this well of salvation Surely the great reason of the shallowness of our Comforts shortness of our Hopes the faintness of our spirits the lowness of our Graces is from the not knowing or the not heeding of this particular Christ in flesh stands not for a Cypher but it is an Organ of life and grace unto us it is a fountain of comfort that can never run dry In this flesh there is laid in on purpose such a fulness of the Godhead that of his fulness we might receive in our measure grace for grace O my soul thou art daily busy in eying this and that but above all know that all the fulness God lies in Christ incarnate to be emptied upon thee this was the meaning of Christ taking on him flesh that through his flesh he might convey to thee whatsoever is in himself as God As for instance God in himself is Good and Gracious and Powerful and All-sufficient and Merciful and what not Now by his being in flesh he suites all this and conveyes all this to thee observe this for thy eternal comfort God in and through the flesh makes all his Attributes and Glory serviceable to thy soul 4. God in our Nature hath laid out the Model and Draught of what he will do unto all his Saints for ever humane nature was never so advanced before what to be glorified above the Angels to be united in a Personal union with the second person of the Godhead surely hence may be expected great matters here 's a fair step for the bringing of our Persons up to the enjoyment of God if God be come down in the likeness of man why then he will bring us up into the likeness of God look what was done to our nature in Christ the very same as far as we are capable shall be done to our persons in Heaven Think of it O my soul why hath God made flesh so
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
into the reason it is our Duty to obey and not to know of him why he commands if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough in Pythagoras his School to put the business past disputing amongst his Scholars I am sure it should be much more in Christs School we will therefore enquire no further reason for it 2. Why an Ordinance of Christ it is this because all spiritual Ordinances Laws Institutions do hold on Christ it is not in the liberty of man to erect any new spiritual Ordinance in the Church of Christ I will not deny but the power of man may come in to order such things as are not proper but rather common to the Church with other societies as to meet together in some place and at some time c. according to that rule Let all things be done decently and in order for this is not an institution 1 Cor. 14.42 but only the dictate of right reason But when it comes up to an Ordinance Law Institution i.e. when something more shall be put on the thing than nature hath put on it when by vertue of the institution there is conjoyned to it some kind of spiritual efficacy to work upon the soul this only holds on Christ Hence because in the preaching of the Word and in the administration of the Sacraments we expect a vertue a spiritual efficacy more than they have or can yeild in any natural way therefore we say these are Ordinances of Christ so because in Looking unto Jesus we expect a vertue a spiritual efficacy to go along together with it more than nature can give it therefore we call this an Ordinance and an Ordinance of Christ to distinguish it from all other Ordinances Rules Constitutions of men whatsoever SECT III. Vse of Reproof WEll then is inward experimental looking unto Jesus a choice an high Gospel-Ordinance Vse 1 how may this reprove thousands how many are there that mind not this Duty the truth is that as the whole world lies in wickedness 1 John 5.19 so the eyes of the whole world are misplaced there 's few that have a care of this choice of this high Gospel-Ordinance I shall therefore reprove both the ungodly and godly 1. For the ungodly not God nor Christ is in all their thoughts Alas Psal 10.4 they never heard of such a Duty as this they cannot tell what it means to Look unto Jesus Nor speak I only of poor Indians and other Savages of the unchristian world whose souls are over clouded with the blackest mists of irreligion that the Prince of darkness can possibly inwrap them in who came into the world not knowing wherefore and go out of the world not knowing whither an heavie case which cannot sufficiently be bewailed with tears of blood But I speak of such as live with in the Paradise of the Christian Church that have nothing to distinguish them from those Indian miscreants but an outward conformity outward formalities the charity of others and their own slight imaginations why alas these are they that the Lord complains of that they have eyes and see not Jer. 2 32. My people have forgotten me dayes without number they have negligently suffered me to be out of their minds and that for a long time You will say is there any such here Can I tax any of you that you should not Look up to Jesus are not your eyes towards Christ in your prayers praise soliloquies publick and private Duties Nay are not you now in the Duty whilest I am speaking and you hearing I answer however you may deem that you do this or that yet God reckons it as a thing not done in these respects 1. When it 's not done to purpose as if our looking to Christ makes us not like Christ a man may give a thousand glances every day towards Christ yet if there be no effectual impression upon the heart Christ takes it as if he had never looked towards him at all 2. When it 's done unwillingly Sometimes men think of Christ but they know not how to shun it the Lord breaks in upon their spirits whether they will or no whereas their own temper is to follow to pursue other objects thus you drop into our assemblies out of custome or fashion or for some sinister end and here is Christ lifted up upon the pole he is discovered in his beauties graces sweetnesses excellencies but when you see him you say he hath no forme nor comliness Isa 53.2 Isa 52.3 there is beauty that we should desire him Let no man deceive himself though he cast his eyes towards Heaven all the day long if he love not this work he doth nothing he Looks not at Jesus 3. When it 's not done according to the rule this is not to eat the Lords Supper 1 Cor. 11.20 said Paul to his Corinthians no question they did eat it but because it was not done after its due manner he saith this is not to eat the Lords Supper Many think of Christ and Look up to Jesus but because their thoughts are not holy awful and subjecting to the Spirit in no way proportionable to the goodness and glory of the Son of God they look loosely carelesly and carnally upon him he therefore reckons it as not done this is not to Look unto Jesus 4. When a man makes it not his course and trade to look unto Jesus A man may come unto a Carpenters house take up his tools do somthing at his work but this makes him not a Carpenter because it is not his trade The best Saints sin yet because it is not their trade and course 1 Iohn 5.18 they are said not to sin whosoever is born of God sinneth not And so ungodly men may look and muse and meditate and think of Christ but because this is not their course and trade they make it not their work to look to Christ they are therefore said not to look to him Why now consider you that plead that you are Christians that you mind Christ at this very instant that you are in the duty even whilst I am speaking of it and yet you neither do it to purpose nor willingly nor according to rule nor as it is your trade is it not with you Matth 7.22 as it is with them of whom Christ spake many will say to me at that day Lord Lord have we not prophesied in they name and in thy name have cast out devils and in thy name have done many wonderful works they will plead at the last day as you plead now but for all that you know the answer I never knew you depart from me ye workers of iniquity Vers 23 Surely Christ will say to you one day I know you not I was a stranger to you upon earth I could not have an eye from you but when your lazie idle spirits pleased and now out of my sight I 'le never own you nor look upon
That he should pass by so many on the right hand and on the left and that I should be one whom the Lord did Elect what such a vile and sinful Wretch as I am was there ever like Love was there ever like Mercy may not Heaven and Earth stand amazed at this O what shall I do to be thankful enough to this dear God Thus thou that knowest thy interest in Christ study praise and thankfulness Say in thy self who made me to differ from those Cast-away Souls Alas we were all framed of the same Mould hewed out of the same Rock It is storied of one of the late French Kings that in a serious meditation considering his own condition of being King and Ruler of that Nation Oh said he when I was born a Thousand other Souls were born in this Kingdome with me and what have I done to God more than they O my Soul what difference betwixt thee and those many Thousands of Reprobates that live with thee in the world at this day nothing surely nothing but the free mercy goodness and love of God in Jesus Christ O then praise this God yea sound forth the Praise of the Glory of his Grace Remember that was Gods design and that is thy Duty SECT IX On conforming to Jesus in that Respect 2. WE must Conform to Jesus we must fix our Eyes on Jesus for our Imitation that also is the meaning of this looking in the Text. And in respect of our Predestination the Apostle speaks expresly Rom. 8 29. he did Predestinate us to be conformed to the Image of his Son This is one end of Predestination and this is one end of looking unto Jesus nay it is included in it A very look on Jesus hath a Power in it to conform us to the Image of Jesus 2 Cor. 3.18 We are changed by beholding saith the Apostle Oh when I see Gods love in Christ to me even from all Eternity how should this but stir up my Soul to be like Jesus Christ where there is a dependance there is a desire to be like even among men how much more considering my dependance on God in Christ should I desire to be like Christ in disposition all the question is what is this Image of Christ to which we must be conformed I Answer Holiness and Happiness but because the latter is our reward and the former is our duty therefore look to that But wherein consists that I Answer in that resemblance likeness and conformity to Christ in all the passages forementioned And in every of those must we conform to Christ As 1. Christ is the Son of God so must we be Gods Sons As many as received him to them he gave Power to become the Sons of God Joh. 1.12 Mal. 1.6 1 Pet. 1.17 O what duty lies upon us in this respect If I be your Father where is mine Honour and if ye call on the Father pass the time of your sojourning here in fear God looks for more honour fear reverence duty and obedience from a Son than from the Rabble of the World if thou art Gods Son thy sins more offend God then the sins of all the reprobates in the world why alas thy sins are not meer transgressions of the Law but committed against the mercy bounty and goodness of God vouchsafed unto thee thy sins have a world of unthankfulness joyned with them and therefore how should God but visit Amos 3.2 you onely have I known of all the Families of the Earth therefore will I visit you for all your Iniquities O think of this you that are Gods Sons and conform to Christ for he was an Obedient Son 2. Christ the Son of God delights in the Father and his delight is also with the Sons of men so must we delight in the Father and delight in his Children Psa 37.4 Psa 16.3 Delight thy self in the Lord and he shall give thee the desire of thy Heart And the Saints that are on the Earth are they in whom is all my Delight saith David It is storied of Dr. Taylor that being in prison he could delight in God and he rejoyced that ever he came into Prison because of his acquaintance with that Angel of God as he called Mr. Bradford O this is Heaven upon Earth not only God but the very Saints of God are sweet Objects of delight Mark them and if they be Saints indeed they are savory in their Discourse in their Duties in their Carriages their Example is powerful their society profitable how should we but delight in them 3. God and Christ laid this Plot from all Eternity that all he would do should be to the praise of the glory of his Grace So must we purpose this as the end of all our actions whether we eat or drink or whatsoever we do we must do all to the glory of God 1 Cor. 10.31 But especially if from God we receive any spiritual good then give all again to the glory of his grace Dan. 2 20 23 Blessed be the Name of God for ever and ever said Daniel for Wisdom and might are his and I thank thee and praise thee O God of my Fathers who hast given me Wisdome and Might an excellent spirit of Wisdome and Might wrought in Daniel and he acknowledges all to the Giver wisdome and might are his Christians if you feel grace in your hearts I beseech you acknowledge it to Christ He does all he subdues Lusts heals VVounds staies inward Issues sets broken Bones and makes them to rejoyce and therefore let him him the glory of all do you acknowledge grace in it's latitude to the God of all grace 4. God and Christ counselled about our Salvation there was a great conflict in the Attributes of God justice and mercy could not be reconciled till the Wisdom of God found out that glorious and wonderful expedient the Lord Jesus Christ so let us Counsel about our Salvation the flesh and the spirit whereof we are compounded draw several wayes the Flesh draws Hell-ward and the Spirit Heaven-ward come then call we in heavenly and spiritual Wisdome to decide this Controversie you may hear its Language in Job 28.28 Job 28.28 Behold the fear of the Lord that is Wisdome and to depart from evil is Vnderstanding If we would draw heaven-ward and save our souls come then let us hear the conclusion of the whole matter fear God and keep his Commandments Eccles 12.13 for this is the whole duty of Man Keep his Commandments in an Evangelical sense i look at the expedient Jesus Christ who hath kept them for us and in whom and through whom our imperfect Obedience is accepted with God 5. God and Christ loved us with an everlasting Love So must we love him who hath first loved us this is the nature of spiritual Love that it runs into its own Ocean O love the Lord all ye his Saints who hath more cause to love him then you
I will live with you in this World and you shall live with me in the World to come O here was Blessed News Why this is Gospel pure Gospel this is the Glad Tidings Free Grace proclaims a Jesus and a Jesus is made up as it were all of Free-Grace O what Eternal Thanks do we owe to the Eternal God! If there had not been a Jesus to borrow that Expression made all of Grace of Grace it self we could never have had Dealing with God O how may we say with the Angels Glory to God Blessed be God for Jesus Christ But in this Conception of Christ are so many Wonders that e're we begin to speak them 1 Tim. 3.16 we may stand amazed Without Controversie great is the Mystery of Godliness God manifested in the Flesh Say Is it not a Wonder a Mystery a great Mystery a great Mystery without all Controversie that the Son of God should be made of a Woman even made of that Woman which was made by Himself Is it not a Wonder that her Womb then and that the Heavens now should contain Him whom the Heaven of Heavens cannot contain Concerning this Conception of Christ I shall speak a little and but a little What Man can conceive much of this Conception which was a Conception without Help of Man Luke 1.35 Our greatest Light we borrow from the Angel who describes it thus The Holy-Ghost shall come upon thee and the Power of the Highest shall over-shadow thee Out of these Words observe 1. The Agent or Efficient 2. The Fruit or Effect 1. The Agent or Efficient Cause of Christ's Conception is the Holy-Ghost This agrees with that Speech of the Angel to Joseph Matth. 1.20 That which is Conceived in her is of the Holy-Ghost Here it may be demanded why the Conception of Christ should be ascribed to the Holy-Ghost which is common to all the Actions in the Trinity I answer Not to exclude the rest but first to shew it was the free Grace of God which is often termed the Holy-Ghost 2. Because the Father and the Son effected it by the Holy-Ghost so was it his Work immediately and in a special manner Good reason have we to be thankful to all the Three Persons to the Father for ordaining this Garment to the Holy-Ghost for weaving it to the Son for wearing it to the whole Deity for cloathing us with it and making us Righteous by it Neither yet is the Holy-Ghost Christ's Father he did not beget Him he did not form Him he did not minister Matter from his own Substance whereof Christ was made but took a part of Humane Nature from the Virgin and of that he made the Body of Christ within her Away with all gross Opinions and old Heresies This Conception of Christ was not by any Carnal Effusion of Seminal Humour but by way of Manufacture i. by Handy-work or Operation or Virtue of the Holy-Ghost or else by the Energetical Command and Ordination of the Holy-Ghost whereby that part of the Virgin 's Blood or Seed whereof the Body of Christ was to be framed was so cleansed and sanctified that in it there should be neither Spot nor Stain of Original Pollution 2. The Fruit or Effect was the Framing of Christ's Manhood in which we may observe the Matter and Manner 1. For the Matter Observe we the Matter of the Body and of the Soul of Christ 1. The Matter of the Body of Christ it was the very Flesh and Blood of the Virgin He was made of Woman saith the Apostle i. of the Flesh and Blood Gal. 4.4 Rom. 1.6 Substance of the Woman And He was made of the Seed of David saith the Apostle according to the Flesh otherwise He could not have been the Son of David according to the Flesh And if it be true which the Philosophers say That the Seed of the Man doth not fall into the Substance of the Child but only doth dispose the Seed of the Woman as a Workman frameth and disposeth his Work to make the same into the Form of a Man Why then I know not wherein the Conception of Christ should differ in the Matter at all from our Conception save only in the Agent or Worker of his Substance who was the Holy-Ghost 2. The Matter or Substance of the Soul of Christ was not derived from the Soul of the Virgin as a part thereof but it was made as the Souls of other Men be i. of nothing by the Power of God and so infused into the Body by the Hand of God But of these Things of His Body and Soul and Humane Nature we shall speak more largely in the next Section 2. For the manner of forming Christs humane Nature it was miraculous The Angel ascribes two actions to the Holy Ghost in this great work the one to come upon the Virgin the other to overshadow her by the first is signified the extraordinary work of the Holy Ghost in fashioning the humane Nature of Christ as it was said of Sampson Judg. 14.6 The spirit of the Lord came upon him i.e. the Holy Ghost inspired him with an extraordinary strength so the Spirit of the Lord came upon her i.e. the holy Ghost wrought in her in an extraordinary way As for instance in ordinary generation our substance and parts are framed successively by degrees as first the seminal humour becomes an Embryo then a body in organical then are fashioned the Liver Heart and Brain and then the rest one after another and it is at least forty days before the body of a Child be fully formed now it was otherwise with the Body of Christ for in the very instant of his conception he was made perfect in Body and Soul void of Sin and full of Grace in the very instant of his Conception he was perfectly framed and instantly united unto the eternal Word perfect God and perfect Man Surely this was extraordinary and this is the property of the Holy Ghost subito operari to work instantly and perfectly as soon as ever the flesh was conceived it was presently united Aug'l De fido ad Pet. c. 18. and made the flesh of the Son of God it was suddenly made perfectly made holily made The second action ascribed to the holy Ghost is adumbration or overshadowing of the Virgin this teacheth us that we should not search overmuch into this great Mystery Alas it is to high for us if the course of ordinary generation be a secret how past all comprehension is this extraordinary operation the holy Ghost did cast a shadow over the Virgin and withall a shadow over this Mystery why should we seek a clear light where God himself will have a shadow Chrys hom 5. I know the Word was made flesh saith Chrysostome but how he was made I know not 1. In way of confutation this word conception is the bane of divers heresies 1. That Vse 1 of the Manichee who held he had no true body if so
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.
11.26 Moses reason of esteeming the reproach of Christ greater riches than the treasure of Egypt was for that he had respect unto the recompence of reward he had respect in the original he had a fixed intent Eye there was in him a Love of the reward and yet withal a Love of God and therefore his Love of the reward was not mercinary but this I say though there were no reward at all a Child of God hath such a principle of Love within him that for Loves sake he would Obey his God he is led by the Spirit and therefore he Obeys now the Spirit that leads him is a Spirit of Love and as many as are led by the Spirit of God are the Sons of God Rom. 8.14 3. The Sons of God imitate God in his Love and Goodness to all Men. Our Saviour amplifies this excellent property of God He causeth his Sun to shine upon good and bad and thence he concludeth Be ye perfect as your heavenly Father is perfect Mat. 5.48 Goodness to bad men is the highest degree of Grace and as it were the perfection of all O my Soul Canst thou imitate God in this Consider how thy Father bears it though the wicked provoke him day by day yet for all that he doth not quickly revenge vengeance indeed is only his and he may in justice do what he will that way and 't is the opinion of some that if the most patient man in the world should but sit in Gods Throne one day and see and observe the doings and miscarriges of the Sons of Men he would quickly set all the World on Fire yet God seeth all and for all that He doth not make the Earth presently to gape and devour us He puts not out the glorious Light of the Sun He doth not dissolve the Work of Creation He doth not for Mans Sin presently blast every thing into Dust What an excellent pattern is this for thee to Write after Canst thou but forgive thy Enemies Do well to them that do evil to thee O this is a sure sign of Grace and Sonship It is storyed of some Heathens who beating a Christian almost to Death asked him What great matter Christ did ever do for him Even this said the Christian That I can forgive you though you use me thus cruelly here was a Child of God indeed It is a sweet resemblance of our Father and of our Saviour Jesus Christ to Love our Enemies to Bless them that Curse us to do Good unto them that Hate us to Pray for them that Despitefully use us and Persecute us O my Soul look to this 5.44 consult this ground of Hope if this Law be written in thy Heart write it down amongst thy Evidences that thou art Gods Son yea that even unto thee a Son is given To Review the Grounds What is a Child born to me and a Son given to me What am I indeed new born am I indeed Gods Son or Daughter do I upon the search find in my Soul new desires new comforts new contentments What are my words my works and affections and conversation new is there in me a new nature a new principle hath the Spirit by way of infusing or shedding given me a new Power a new Ability a Seed of Spiritual Life which I had not before do I upon the search find that I fear God and love God and imitate God in some good measure in his love and goodness towards all Men can I indeed and really forgive an Enemy and according to opportunity and my ability do good unto them that do evil unto me Why should I not then confidently and comfortably hope that I have my share and interest in the birth of Christ in the blessed incarnation and conception of Jesus Christ Away away all despair and dejections and despondencies of Spirit If these be my grounds of Hope it is time to hold up head and heart and hands and all with cheerfulness and confidence and to say with the Spouse I am my beloveds and my beloved is mine SECT V. Of Believing in Jesus in that Respect 5. LEt us Believe on Jesus carrying on the great work of our Salvation at his first coming or incarnation I know many staggerings are oft in Christians What is it likely that Christ should be incarnate for me That such a God should do such a thing for such a sinful woful abominable wretch as I am Ah my Soul put thy propriety in Christs incarnation out of dispute that thou mayst be able to say As God was manifest in the flesh and I may not doubt it so God is manifest in me and I dare not deny it But to help the Soul in this choice Duty I shall first propose the hinderances of Faith 2. The helps of Faith in this Respect 3. The manner how to act our Faith 4. The encouragements to bring on the soul to believe its part in this blessed incarnation of Jesus Christ For the first there are but three things that can hinder Faith As 1. The exceeding unworthiness of the soul and to this purpose are those complaints What Christ incarnate for me for such a dead Dog as I am What King would dethrone himself and become a Toad to save Toades and am not I at a greater distance from God than a Toad is from me hath not sin made my soul more ugly in Gods Eye than any loathsome Toad can be in my Eye O I am less than the least of all Gods Mercies I am fitter for Hell and Devils than for Vnion and Communion with God and Christ I dare not I cannot Believe 2. The infinite exactness of divine justice which must be satisfied a soul deeply and seriously considering of this it startles thereat and cries O what will become of my soul one of the least sins that I stand Guilty of deserves Death and eternal Wrath The wages of sin is death and I cannot satisfie though I have trespassed to many millions of talents I have not one mite of mine own to pay O then how should I believe What thoughts can I entertain of Gods Mercy and Love to me-ward God's Law condemns me my own Conscience accuseth me and Justice will have its due 3. The want of a Mediator or some suitable Person which may stand between the Sinner and God If on my part there be unworthiness and on Gods part exact and strict and severe Justice and withall I see no Mediator which I may go unto and first close withall before I deal with the infinite glory of God himself how should I but despair and cry out O wretched man that I am O that I had never been or if I must needs have a being Oh that I had been a toad or serpent or any venomous creature rather than a man for when they dye they perish and there 's an end of them but the end of a reprobate sinner is torments without end O wo and alas I cannot believe
two but one person so must our natures and persons though at greatest distance from God be inseparably joyned and united to Christ and thereby also to God John 17.21 I Pray saith Christ 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 union of Christs two natures we call a personal hypostatical union and this union of Christ with us we call a mystical and Spiritual union yet though it be mystical and Spiritual this hinders not but that it is a true real essential substantial union whereby the person of the believer is indissolubly united to the glorious person of the Son of God For our better understanding we may consider if you please of a threefold unity either of persons of one nature or of natures in one person or of natures and Persons in one spirit in the first is one God in the second is one Christ in the third is one Church with Christ our union unto Christ is the last of these whereby he and we are all spiritually united to the making up of one mystical body O what a priviledge is this a poor believer be he never so mean or miserable in the eye of the world yet he is one with Christ as Christ is one with the Father our fellowship is with the Father 1 John 1.3 and with his Son Jesus Christ every Saint is Christs fellow there is a kind of analogical proportion between Christ and his Saints in every thing if we take a view of all Christ what he is in his Person in his Glory in his Spirit in his Graces in his Fathers Love and in the access he hath to the Father in all these we are in a sort fellows with Christ only with this difference that Christ hath the preheminence in all things all comes from the Father first to Christ and all we have is by Marriage with Jesus Christ Christ by his union hath all good things without measure but we by our union have them only in measure as it pleaseth him to distribute But herein if we resemble Christ whether in his union with the Father or in his union of the two natures in one Person of a Mediator if by looking on Christ we come to this likeness to be one with Jesus Christ Oh what a priviledg is this had we not good warrant for so high a challeng it could be no less than a Blasphemous arrogance to lay claim to the Royal blood of Heaven but the Lord is pleased to dignifie a poor worm that every believer may truly say I am one with Jesus Christ and Jesus Christ is one with me To sweeten this union to our thoughts I shall acquaint you with the priviledg flowing from it and let the same stir you up to conform Hence it is that Christ lives in us and that Christ both gives life and is our life When Christ which is our life shall appear Christ is to me to live and I live yet not I Col. 3.4 Phil. 2.21 Gal. 2.20 but Christ liveth in me There is a spiritual and natural life for the natural life what is it but a bubble a vapour a shaddow a dream a nothing but this Spiritual life is an excellent life it is wrought in us by the Spirit of Christ there is a world of difference betwixt the natural and the spiritual life and that makes the difference betwixt what I do as a man and what I do as a Christian as a man I have eyes ears motions affections understandings naturally as my own but as a Christian I have all these from him with whom I am spiritually one the Lord Jesus Christ as a man I have bodily eyes and I behold bodily and material things but as a Christian I have spiritual eyes and I see invisible and eternal things as it is said of Moses that he endured Heb. 11 27. as seeing him who is invisible as a man I have outward ears and I hear outward sounds of all sorts whether articulate or inarticulate but as a Christian I have inward ears and so I hear the voice of Christ and of Gods Spirit speaking to my soul as a man I have bodily feet and by them I move in my own secular wayes but as a Christian I have spiritual feet and on them I walk with God in all the wayes of his Commandments as a man I have natural affections and so I love beauty and fear pain and hate an enemy and I rejoyce in outward prosperity or the like but as a Christian I have renewed affections and so I loved goodness and hate nothing but sin and I fear above all the displeasure of my God and I rejoyce in Gods favour which is better than life Surely this is a blessed life and as soon as ever I am united to Christ why then I live yet not I but Christ liveth in me First Christ is conceived and then Christ is formed and then Christ is born and then grows in me to a blessed fulness Gal. 4.19 My little Children of whom I travail in birth again until Christ be formed in you formation follows conception and travail implies a birth then after this we are babes in Christ 1 Cor. 3.1 1 John 2.14 Eph. 4.13 or Christ is as a babe in us from thence we grow up to strength of youth I have written unto you young men because ye are strong and at last we come to Gospel perfection even towards the measure of the stature of the fulness of Christ Is this all nay if my union be firm and Christ live in me why then I go on Rom. 6.8 Rom. 6.4 1. Col 3 1. Rom. 8.17 and in this condition I am dead with Christ and I am buried with Christ and I am alive again unto God through Christ and I am risen with Christ and I am glorified with Christ Nay yet more my sufferings are Christs Col. 1.24 and Christs sufferings are mine Rom. 8.17 I am in Christ an â—eir of Glory Rom. 8.17 and Christ is in me the hope of Glory Col. 12 7. O my Christ my life what am I or what is my Fathers house that thou shouldest come down into me that thou shouldest be conceived in the womb of my poor sinful heart that thou shouldest give my soul a new and spiritual life a life begun in Grace and ending in eternal Glory I shall not reckon up any more priviledges of this union me-thinks I should not need if I tell you of Grace and Glory what can I more Glory is the highest pitch and Christ tells you concerning it the Glory whicâ— thou gavest me John 17.22 I have given them that they may be one even as we are one Ah my brethren to be so like Christ as to be one with Christ it is near indeed O let us conform to Christ in this he is one with our nature in an hypostatical personal union let us
what then Command that these stones be made Bread He knew Jesus was hungry and therefore he invites him to eat Bread only of his own providing that so he might refresh his Humanity and prove his Divinity Come sayes he break thy fast upon the expence of a Miracle turn these stones into Bread and it will be some Argument thou art the Son of God There is nothing more ordinary with our Spiritual enemy than by occasion of want to move us to unwarrantable courses If thou art poor then steal if thou canst not rise by honest meanes then use indirect means I know Christ might as lawfully have turned stones into Bread as he turned water into Wine but to do this in a distrust of his Fathers Providence to work a Miracle of Satans choice and at Satans bidding it could not be agreeable with the Son of God And hence Jesus refuseth to be relieved he would rather deny to manifest the Divinity of his Person than he would do any act which had in it the intimation of a different spirit O Christians it is a sinfull impious wicked care to take evil courses to provide for our necessities Come it may be thou hast found a way to thrive which thou couldst not do before O take heed was it not of the Devils prompting to change stones into Bread sadness into sensual Comforts if so then Satan hath prevailed alas alas he cannot endure thou shouldst live a life of austerity or self-denial or of mortification if he can but get thee to satisfie thy sences and to please thy natural desires he then hath a fair field for the Battle it were a thousand times better for us to make stones our meat and tears our drink than to swim in our ill-gotten Goods and in the fulness of Voluptuousness But what was Christ's Answer why thus it is written man shall not live by Bread alone but by every word that proceedeth out of the month of God 1. It is written He easily could have confounded Satan by the Power of his Godhead but he rather chuses to vanquish him by the Sword of the Spirit surely this was for our Instruction by this means he teacheth us how to resist and to overcome nothing in Heaven or Earth can beat the Forces of Hell if the Word of God cannot do it O then how should we pray with David Teach me O Lord the way of thy statutes and take not from me the words of truth let them be my songs in the house of my pilgrimage so shall I make answer to my blasphemers 2. Man shall not live by bread c. Whiles we are in Gods work God hath made a promise of the supply of all provisions necessary for us now this was the present case of Jesus he was now in his Father's work and promoting of our interest and therefore he was sure to be provided for according to God's Word Christians are we in God's service God will certainly give us bread and till he does we can live by the breath of his mouth by the light of his countinance by the refreshment of his promises by every word that proceedeth out of the mouth of God every word of God's mouth can create a grace and every grace can supply two necessities both of the body and of the Spirit I remember one kept straitly in prison and sorely threatened with famine he replied That if he must have no bread God would so provide that he should have no stomach if our stock be spent God can lessen our necessities If a Tyrant will take away our meat God our Father knows how to alter our faint and feeble and hungry appetites The second temptation is not so sensual the Devil sees that was too low for Christ and therefore he comes again with a temptation something more spiritual Ver. 5 6. He sets him on a Pinacle of the Temple and saith unto him if thou be the Son of God cast thy self down for it is written he shall give his Angels charge concerning thee c. He that was content to be led from Jordan into the Wilderness for the advantage of the first temptation he yields to be led from the Wilderness to Jerusalem for advantage of the second the Wilderness was fit for a temptation arising from want and Jerusalem is fit for a temptation arising from vain-glory Jerusalem was the glory of the World the Temple was the glory of Jerusalem the pinacle was the highest piece of the Temple and there is Christ content to be set for the opportunity of temptation O that Christ would suffer his pure and sacred body to be transported and hurried through the air by the malicious hand of the old Tempter But all this was for us he cared not what the Devil did in this way with him so that he might but free us from the Devil Methinks it is a sweet contemplation of an Holy Divine He supposed as if he had seen Christ on the highest Battlements of the Temple and Satan standing by him with this Speech in his mouth Well then since in the matter of nourishment Dr. Hall thou wilt needs depend upon thy Fathers providence take now a further tryal of that providence in thy miraculous preservation cast down thy self from this height behold thou art here in Jerusalem the famous and holy City of the World here thou art on the top of the Pinacle of that Temple which was dedicated to thy Father and if thou beest God why now the eyes of all men are fix'd upon thee there cannot be devised a more ready way to spread thy Glory and to proclaim thy Deity than by casting thy self headlong to the Earth all the World will say there is more in thee than a man and for danger if thou art the Son of God there can be none what can hurt him that is the Son of God and wherefore serves that glorious Guard of Angels which have by Divine Commission taken upon them the Charge of thy Humanity Come cast thy self down here lies the temptation Come cast thy self down saith Satan but why did not Satan cast him down He carried him up thither and was it not more easie to throw him down thence O no the Devil may perswade us to a fall but he cannot percipitate us without our own act his malice is infinite but his power is limitted he cannot do us any harm but by perswading us to do it our selves and therefore saith he to Christ cast thy self down To this Christ answers Thou shalt not tempt the Lord thy God Though it is true Ver. 7. that God must be trusted in yet he must not be tempted if means be allowed we must not throw them away upon a pretence of God's protection we read of one Heron an Inhabitant of the Desert that he suffered the same temptation and was overcome by it he would needs cast himself down presuming on God's promise and he sinfully died with his fall Christ knew well
of Christs institutions and therefore to remove that objection he tells them plainly there is no such thing but rather clean contrary For my Yoak is easie and my Burthen is light My Yoak i.e. my Commandments so the Apostle John gives the interpretation His Commandments are not grievous 1 John 7.3 My Yoak is easie i.e. my Commandments are without any inconvenience the trouble of a Yoak is not the weight but the uneasiness of it and Christ speaks sutably My Yoak is easie and my Burthen i.e. my institutions the word primarily signifies the fraight or balast of a Ship which cuts through the Waves as if it had no burthen and without which burthen there were no safety in the Ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ferendo a burthen which either is laid upon the shoulder or rather which is put into a Ship that it may go steadily and safely My Burthen is light the Yoak of the Law was heard and the Burthen of the Pharisees was heavy but Christs Yoak is easie and his Burthen is light every way sweet and pleasant Christian Religion and the practise of it are full of sweetness easiness and pleasantness My Yoak is easie and my Burthen is light The Prophets prophesying of this say thus Every Valley shall be exalted and every Mountain and Hill shall be laid low Isa 40.4 the crooked shall be made straight and the rough places plain the meaning is that the wayes of Christianity should be levelled and made even and that all lets and impediments should be removed out of the way that so we might have a more easie and convenient passage unto Heaven to the same purpose is that other prophesie Isa 35.8 And an high-way or causway shall be there and a way a causway and a way that is a way cast up Isa 62.10 and it shall be called the way of holiness or a way for the Saints of God and not for the wicked Matth. 7.14 The unclean shall not pass over it but it shall be for those or he shall be with them or be a guide unto them by his Word and Spirit Isa 30.21 The Wayfaring men though fools shall not erre therein Christs way is so easie that the simplest so conducted by his Word and Spirit shall not miss of it The meek will he guide in Judgment Psal 25.9 and the meek will he teach his way The Apostles are yet more clear For this is the love of God 1 John 5.3 Rom. 8.2 Rom. 7.6 that we keep his Commandments and his commandments are not grievous And the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and Death And now are we delivered from the Law that being dead wherein we were held that we should serve in newness of Spirit and not in the oldness of the letter Christ Jesus came to break off from our necks those two great yoaks the one of Sin by which we are kept in fetters and prisons the other of Moses Law by which we are kept in pupillage and minority and now Christ having taken off these two he hath put on a third he quits us of our burthen but not of our duty he hath changed the yoak of sin and the yoak of the Law strictly taken into the sweetness of his Fatherly Regiment whose very precepts carry part of their reward in hand and assurance of Glory afterward The reasons of the sweetness easiness and pleasantness of Christian Religion and the practise of it I shall reduce into these heads 1. Christian Religion is most rational If we should look into the best laws that the wisest men in the World ever agreed upon we shall find that Christ adopted the quintessence of them all into this one Law the highest pitch of reason is but as a spark a taper a lesser light which is involved and swallowed up in the Body of this great light that is made up by the Son of Righteousness Some observe that Christ's discipline is the Breviary of all the wisdom of the Best men and a fair copy and transcript of his Fathers wisdom there is nothing in the laws of Christian Religion but what is the perfective of our Spirits rare expedient of obeying God and of doing duty and benefit to all capacities and orders of men Indeed the Greeks whom the World admired for their humane wisdom accounted the Preaching of the Gospel foolishness and thereupon God blasted their wisdom as it is written I will destroy the wisdom of the wise and will bring to nothing the understanding of the Prudent 1 Cor. 1.19 1 Cor. 1 19. the Gospel may be as foolishness unto some but unto them which are called Christ the Power of God 1 Cor. 1.24 and the wisdom of God 2. Christian Religion hath less trouble and slavery in it than sin or any thing that is contrary to it as for instance he that propounds to himself to live a low a pious an humble and retired life his main imployment is nothing but sitting Religiously quiet and undisturbed with variety of impertinent affairs but he that loves the world entertains athousand businesses and every business hath a world of employments how easie a thing is it to restore a pledg but if a man means to defeat or to cozen him that trusts him what a world of arts must he use to make pretences as first to delay then to excuse then to object then to intricate the business then to quarrel and all the way to palliate the crime and to represent himself an honest man the wayes of sin are crooked desert rocky and uneven wayes the Apocriphal Book of Solomon brings in such men as if in hell they were speaking this language We wearied our selves in the way of wickedness Wisd 5.7 yea we have gone through deserts where there lay no way but as for the way of the Lord we have not known it Wicked men are in thraldom but where the Spirit of the Lord is 2 Cor. 3.17 there is freedom O the pains troubles expences that men are at to serve their sensuality see how the ambitious man riseth early and goes to bed late see how he flatters dissembles solicites to obtain nothing but a little wind a puff a breath of vain mens mouths see how the covetous man toyls as if he were tied in a gally by the leg with a chain to serve by rowing for ever so I have heard that Turks use some Christians but this is a thousand times worse servitude for such a one is in servitude to a more base Creature than a Turk and he lies bound not only by the feet but also by the hands eares eyes heart and all only the Christian is at liberty only Christian Religion and the practise of it sets men at liberty If ye continue in my word John 8.31 32 saith Christ then are ye my disciples indeed and ye shall know the truth and the truth shall make you
great reward he saith not for keeping them but in keeping them there is great reward there is a grace a beauty an excellency in every gracious acting 2. The reward according to the duty to this exercise of Religion Christ hath annexed many sweet and gracious Promises both for this life and that to come and these Promises may be used as helps He had respect unto the recompence of reward Heb. 11.26 To this purpose are the glorious things of Heaven set open before us that we may have an eye to them and be encouraged by them So run that ye may obtain 1 Cor. 9.24 6. The openings and discoveries of the pains of Hell are as helps to restrain us from sin and to keep us in the way to Christ This some call legal but Christ in the Gospel tells us of this in the Gospel we find a description of hell-pains set out by weeping and wailing and gnashing of teeth by a worm never dying Matth. 8.12 Mark 9.44 and a fire never going out Oh when I think of those unquenchable flames those remediless torments without hope of recovery remission or mitigation when I think of that privation and loss of the sight of Gods face prepared only for those that serve him in holiness how should I but look about me and prepare for my reckoning Nay how easie should I think any pains in comparison Some persons in affrightment have been seen to carry burthens and to leap ditches and climb walls which their natural power could never have done and if we understood the sadness of a cursed eternity from which we are commanded to fly and yet knew how near we are to it and how likely to fall into it if we continue in sin it would be able to create feares greater than a sudden fire or a mid-night alarm 7. A principle of love wheresoever it is planted is our help be the Yoak never so uneasie yet love will make it light Can. 3.10 Solomon compares the estate of the Church to a chariot and it is described to have Pillars of Silver and a Bottom of Gold and a Covering of Purple the midst thereof being paved with Love a strange expression that the midst of a Chariot should be paved with love but 't is plain the Chariots wherein Christ carries his people up and down in the World and brings them to himself is such a Chariot as the midst thereof is paved with love in this case if there were neither Heaven nor Hell yet a soul would be in the duties of Christianity I remember how Ivo Bishop of Chartres meeting a grave Matron on the way with fire in one hand and water in the other he asked her what those symboles meant and what she meant to do with her fire and water she answered My purpose is with the fire to burn Paradise and with the water to quench the flames of Hell that men may serve God said she without the incentives of hope and fear and purely for the love of God and Jesus Christ Surely it was an high expression for my part I dare not separate those things which God hath joyned together only this I say that where true love is there is an excellent help in our way Heaven-wards 8. The Angels be our helps They are ministring spirits Heb. 1.14 sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 and the kind of their ministration is excellently set forth by the Psalmist They shall keep thee in all thy wayes they shall bear thee up in their hands least thou dash thy foot against a stone Psal 91.11 12. in this place the Angels are compared to Nurses that have a charge over weak Children to keep them and guard them so the Angels do all the offices of a Nurse or Mother they keep us guard us instruct us admonish us correct us comfort us preserve us from evil and provoke us to good 9. The Motions Inspirations blessed Influences of the Spirit of Christ be our helps many a time the Spirit cries Isa 30.21 and calls on our hearts saying This is the way walk therein as the evil Spirit or Devil in wicked men is continually moving and inclining them to all evil thoughts affections and desires so the good Spirit of God in good men doth incline and move them to good thoughts good affections good actions and hence they are said to be led by the Spirit Rom. 8.14 there are indeed several acts of the Spirit as sometimes there is a breathing or stirring sometimes a quickening or enlivening sometimes a powerful effectual inclining or bending of our hearts unto good things now in some of these works the Spirit is most-what for in the progress of sanctification we need a continual help and influence from Gods holy Spirit and when we obey these conducts Gal. 5.24 we are said to walk in the Spirit and as all these are helps in the wayes of Christianity so by these helps and assistance of Christ's Holy Spirit Christianity is made very easie unto us 10. The Grace of God is our help many feeling the strength of corruption cry out with Paul Rom. 7.24 Ver. 23. 2 Cor. 12.9 O wretched man that I am who shall deliver me from this body of death O I find a law in my members warring against the law of my mind but they consider not the comfortable saying of Christ to Paul My grace is sufficient for thee by the assistance of grace Paul could do any thing I can do all things through Christ that strengtheneth me Phil. 4.13 Rom. 8.37 Psal 119.32 yea In all these things we are more than conquerors through him that loved us the Psalmist hath a notable expression to this purpose I will run the way of thy Commandments when thou shalt enlarge my heart this enlargement of heart was by the grace of God grace is compared to oyl as a dry purse is softned and enlarged by anointing it with Oyl so the heart drawn together by sin is opened and enlarged by the pouring of grace into it and if grace be present then saith David I will run the way of thy Commandments not walk but run it is an allusion to a Cart-Wheel which crieth and complaineth under a small burthen being dry but when a little Oyl is put into it it runs merrily and without noise and if David could say thus in his time how much more should we that live in these Gospel-times when grace in greater measure is effused and poured out by the grace of Christ should we say we will walk and run and fly in the way of his Commandments Vse Well then is Christian Religion and the practice of it full of sweetness easiness and pleasantness in the first place for conviction this may take away the cavils of some men what is said in way of objection I shall reduce to these particulars 1. They object that Christ himself confesseth it to be a
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
how sweet Christ is to hungry Consciences And of that said he as I feel some part and I would feel more so I bequeath it unto thee and to the rest of my beloved in Christ O my soul if thou canst but taste Psal 119.10.3 thou wilt find a world of sweetness in Christ's wayes there is sweetness in the Word How sweet are thy Words to my taste yea sweeter than honey to my mouth There is sweetness in prayer Rom. 10.12 hast thou not known the time that thou hast touched the hem of Christs garment and tasted of the joyes of Heaven in prayer hast thou not seen heaven cleft and Christ sitting at Gods right Hand surely the Lord is Rich to all them that call upon him There is sweetness in meditation some call this very duty The Saints pastime which recreates and perfumes the tired Spirits Now O my soul thou art in the exercise of this duty now thou art in the meditation of the easiness of Christ's burthen Psal 119.99 and of the sweetness of his wayes tell me is there nothing of Heaven in this meditation is it sweet or is it bitter to thy Soul thou mayest read in Scripture of many admirable effects of meditation as that it confirms our knowledg I have more understanding than all my teachers Psal 119.99 Ver. 97. Ver. 15. for thy Testimonies are my Meditations that it inflames our love Oh how love I thy Law it is my Meditation all the day that it casts a sweet influence on our lives I will Meditate in thy precepts and have respect unto thy wayes What is it thus with thee Psal 104.34 Psal 94.19 canst thou say with David My Meditation of him shall be sweet And in the multitude of my thoughts within me thy Comforts exceedingly delight my soul Why then thou hast truly tasted of God's goodness thou hast actual discoveries of the sweetness of Gods wayes thou hast experienc'd this truth that his yoak is easie and his burthen is light Matth. 11.3 Psal 119.99 that his wayes are wayes of pleasantness and all his paths are peace Oh if men did but know what ravishing sweetness were in the wayes of God they could not but imbrace them and esteem one dayes society with Jesus Christ as Caracciolus did better than all the gold in the world 11. Consider the holiness of Christ's Nature and the holiness of Christs Life 1. For the holiness of his Nature if thou couldst but clearly see it what work would it make in thy Breast Christ's inward beauty would ravish Love out of the Devils if they had but Grace to see his beauty yea he would lead captive all hearts in Hell if they had but eyes to behold his loveliness O what a Flower what a Rose of love and light is the Lord Jesus Christ Cant. 5.10 My Beloved is white and ruddy said the Spouse the chiefest of ten thousands Summon before Christ fair Angels glorified Spirits the azure Heavens the lightsome Stars all the delicious Flowers Gardens Meadows Forrests Seas Mountains Birds Beasts yea and all the Sons of Men as they should have been in the world of Innocency and let them all stand in their highest excellency before Jesus Christ and what are they Rev. 22.4 the Saints in Glory now see the face of Christ i.e. they see all the dignity beauty that is in Christ and they are so taken with his sight that they do nothing else but stare and gaze and behold his Face for Ages and yet they are never satisfied with beholding suppose they could wear out their eyes at the eye holes in beholding Christ they should still desire to see more O this loveliness of Christ ravishes the souls of the glorified how is it O my soul that thou art not taken with this meditation But 2. Go from the holiness of his Nature to the holiness of his Life it may be that will make deep impressions on thy spirit consider his charity his self-denial his contempt of the world his mercy his bounty his meekness his pity his humility his obedience to his Father A fruitful meditation on these Particulars cannot cannot but cause some resemblance within and make thee like Christ O the wonder that any should disclaim the active obedience of Christ as to his own Justification Away away with these cavils and consider the obedience of Christ in relation to thy self God sent forth his Son made of a woman made under the Law Gal. 4.4 to redeem them that were under the Law that we might receive the adoption of Sons It is a sweet note of Doctor Andrews Christ made under the Law i.e. under the whole Law the one half of the Law which is the directive part he was made under that and satisfied it by the innocency of his Life without breaking one jot or title of the Law and so he answers that part as it might be the principal the other half of the Law which is the penalty he was under that also and satisfied it by suffering a wrongfull death no way deserved or due by him and so he answered that part as it might be the forfeiture But if we come now to ask for whom is all this it is only for us that we might be redeemed und adopted redeemed from all evil and adopted or interested into all good If this be so O who would for a world of Gold lose the influence and the benefit of Christs active obedience consider of this O my soul till thou feelest some vertue to come out of Christs life into thy self SECT III. Of desiring after Jesus in that respect 3. LEt us desire after Jesus carrying on the work of our salvation in his Life It is not enough to know and consider but we must desire our meditation of Christ should draw forth our affections to Christ and amongst all affections I place this first of all a desire after Christ But what is it in Christ's Life that is so desirable I answer every passage or particular named yea every thing of Christ is desirable named or un-named all that concerns Christ in any kind whatsoever if to the former particulars I should add a thousand and a thousand more it is very precious and excellent and necessary and profitable and comfortable and therefore desirable but to put them in order 1. The meanest things of Christ are desirable things the very filings of Gold the dust or sparkles of precious Stones are of real price and value yea of much worth yea the very Leaves of the Tree of Life are healing the very Hem of Christ's garment but even touched sends forth its vertue the meanest and worst things of Christ are incomparably to be desired above all things the dust of Zion the very ground that Christ's feet treadeth on any thing that hath the poorest relation to Jesus Christ it is desireable for him Hence we read that one poor woman sought no more of him but to wash Christ's
saw thee in danger of death through thy own unbelief for except thou sawest in his hands the print of the nails and put thy finger into the print of the nails except thou hadst clear manifestations of Christ even to thine own sense thou wouldest not believe he condescends so far to succour thy weakness as to manifest himself by several witnesses three in heaven and three on earth yea he multiplies his three on earth to thousands of thousands so many were the signes witnessing Christ that the Disciple which testified of them John 21.25 could say If they should be written every one the world could not contain the Books that should be written 4. When he saw the buying and selling in the Temple yea making Merchandize of the Temple it self I mean of thy Soul which is the Temple of the holy Ghost he steps in to whip out those Buyers and Sellers those Lusts and Corruptions O cries he will you sell away your souls for Trash O what is a man profitted though he gain the whole world and lose his own Soul Prov. 30.2 3. 5. When he saw thee like the horse and mule more brutish than any man not having the understanding of a man thou neither learnedst wisdom nor hadst the knowledge of the most holy he came with his instructions adding line unto line and precept on precept teaching and preaching the Gospel of the Kingdom and sealing his truths with many Miracles Mat. 4.23 that thou maist believe and in believing thou mightest have life through his Name and Oh! what is this but to make thee wise unto salvation 6. When he saw thee a sinner of the Gentiles a stranger from the common-wealth of Israel and without God in the world he sent his Apostles and Messengers abroad and bad them preach the Gospel to thee q. d. Go to such a one in the dark corner of the world an Isle at such a distance from the Nation of the Jews and set up my Throne amongst that people open the most precious Cabinet of my Love there and amongst that People tell such a Soul that Jesus Christ came into the world to save sinners of whom he is one O admirable Love 7. When he saw thee cast down in thy self and refusing thy own Mercy crying and saying what is it possible that Jesus Christ should send a Message to such a dead Dog as I am why the Apostles Commission seems otherwise Go not into the way of the Gentiles Mat. 10.5 6. or into any City of the Samaritans enter ye not but go rather to the lost sheep of the House of Israel O I am a lost sheep but not being of the House of Israel what hope is there that ever I should be found He then appeared and even then he spred his arms wide to receive thy soul he satisfied thee then of another Commission given to his Apostles Go teach all Nations And he cried even then Come unto me thou that art weary and heavy laden with sin and I will receive thee into my bosom Mat. 28.19 and give thee rest there 8. When he saw thee in suspence and heard thy complaint But if I come shall I find sweet welcome I have heard that his ways are narrow and straight Oh it is an hard passage and an high ascent up to heaven Many seek to enter in but shall not be able Luke 13.24 Oh! what shall become of my poor Soul why then he told thee otherwise Prov. 3.17 that all his ways were ways of pleasantness and all his paths peace he would give thee his Spirit that should bear the weight and make all light he would sweeten the ways of Christianity to thee that thou shouldest find by experience that his yoke was easie Mat. 11.29 and his burden was light 9. When he saw the wretchedness of thy Nature and original pollution he took upon him thy Nature and by this means took away thy original sin O here is the lovely Object What is it but the absolute holiness and perfect purity of the Nature of Christ This is the fairest Beauty that ever eye beheld this is that compendium of all Glories now if Love be a motion and union of the Appetite to what is lovely how shouldst thou flame forth in loves upon the Lord Jesus Christ this is rendered as the reason of those sparklings Thou art fairer than the children of men Psal 45.2 10. When he saw thee actually unclean a transgressor of the Law in thought word Heb. 10.9 and deed then he said Lo I come to do thy will O God and wherefore would he do Gods will but meerly on thy behalf O my Soul canst thou read over all these passages of Love and dost thou not yet cry out O stay me comfort me for I am sick of Love Can a man stand by an hot and fiery furnace and never be warmed Oh for an heart in some measure answerable to these Loves Surely even good natures hate to be in debt for love and is therein thee O my soul neither grace nor yet good nature O God forbid awake awake thy ardent love towards the Lord Jesus Christ why thou art rock and not flesh if thou beest not wounded with these heavenly darts Christ loves thee is not that enough fervent affection is apt to draw love where is little or no beauty and excellent beauty is apt to draw the heart where there is no answer of affection at all but when these two meet together what breast can hold against them See O my soul here is the sum of all the particulars thou hast heard Christ loves thee and Christ is lovely his heart is set upon thee who is a thousand times fairer than all the children of men doth not this double consideration like a mighty loadstone snatch thy heart unto it and almost draw it forth of thy very breast O sweet Saviour thou couldst say even of thy poor Church though labouring under many imperfections Thou hast ravished my Heart Cant. 4.9 10. my Sister my Spouse thou hast ravished mine heart with one of thine eyes with one chain of thy neck how fair is thy love my Sister my Spouse how much better is thy love than wine and the smell of thy oyntments than all Spices Couldst thou O blessed Saviour be so taken with the incurious and homely features of the Church and shall not I much more be enamoured with thy absolute and divine Beauty It pleased thee my Lord out of thy sweet ravishments of thy heavenly love to say to thy poor Church Turn away thine Eyes from me for they have overcome me but Oh let me say to thee Turn thine eyes to me that they may overcome me my Lord Cant. 6.5 I would be thus ravished I would be overcome I would be thus out of my self that I might be all in thee Thus is the Language of true love to Christ but alas how dully and flatly do I speak
Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Cross of Christ to the death of Christ the death of Jesus was the cause of this death in Paul How much more shall the blood of Christ purge our Consciences from dead works to serve the living God Heb. 9.14 There is in the death of Christ first a value and secondly a vertue the former is available to our justification the latter to our sanctification now sanctification hath two parts mortification and vivification Christ's death or passive obedience is more properly conducible to the one his life or active obedience to the other Rom. 6.5 Hence Believers are said to be engraffed with Christ in the likeness of his death there is a kind of likeness betwixt Christ and Christians Christ died and the Christian dies Christ died a natural death and a Christian dies a spiritual death Christ died for sin and the Christian dies for sin this was another end of the death of Christ there issues from his death a mortifying vertue causing the death of sin in a Believer's soul one main part of our sanctification O my soul look to this herein lies the pith and marrow of the death of Christ and if now thou wilt but act and exercise thy faith in this respect how mightest thou draw the vertue and efficacy of his death into thy soul But here is the question how should I manage my Faith or how should I act my faith to draw down the vertue of Christ's death and so to feel the vertue of Christ's death in my soul mortifying crucifying and killing sin I answer 1. In prayer meditation self-examination receiving of the Lord's Supper c. I must propound to my self and soul the Lord Jesus Christ as having undertaken and performed that bitter and painful work of suffering even unto death yea that of the Cross as it is held out in the History and Narrative of the Gospel 2. I must really and steadfastly believe and firmly assent that those sufferings of Christ so revealed and discovered were real and true undoubted and every way unquestionable as in themselves 3. I must look upon those grievous bitter cruel painful and with all opprobrious execrable shameful sufferings of Christ as very strange and wonderful but especially considering the spiritual part of his sufferings viz. the sense and apprehension of God's forsaking and afflicting him in the day of his fierce anger I should even be astonished and amazed thereat what that the Son of God should lay his head on the block under the blow of divine Justice that he should put himself under the wrath of his heavenly Father that he should enter into the combat of Gods heavy displeasure and be deprived of the sense and feeling of his love and mercy and wonted comfort how should I but stand agast at these so wonderful sufferings of Jesus Christ 4. I must weigh and consider what it was that occasioned and caused all this viz. Sin yea my Sin yea this and that Sin particularly This comes nearer home and from this I must now gather in these several Conclusions As 1. It was the Design of Christ by his sufferings to give satisfaction to the infinite Justice of God for sin 2. It was intended and meant at least in a second place to give out to the world a most notable and eminent instance and demonstration of the horridness odiousness and execrableness of sin sith no less than all this yea nothing else but this would serve the turn to expiate it and atone for it 3. It holds forth again as sin is horrid in its self so it cannot but be exceeding grievous and offensive to Christ Oh it cost him dear it put him to all this pain and Torture it made him cry out My God my God why hast thou forsaken me how then should it but offend him above all above any thing in the world 4. If therefore there be in me any spark of love towards Christ or any likeness to Christ or if I would have Christ to bear any affection love regard or respect unto me it will absolutely behoove me by all means to loath sin and cast it away from me to root it up to quit my hands and to rid my heart of it The truth is I cannot possibly give forth a more pregnant proof of my sincere love entire affection respect conformity resemblance sympathy to and with Christ than by offering all violence usually all holy severity against sin for his very sake Now when the heart is thus exercised God by his Spirit will not fail to meet us our desire and endeavour of our soul to weaken and kill sin in the soul is not without its reward but especially when sin hath in this way and by this means lost the affection of the soul and is brought in hatred and disesteem it decayes and dyes of it self for it only liveth and flourisheth by the warm affections good thoughts and opinion that the soul hath of it So that matters going thus in the heart the influence that should nourish and maintain sin is cut off and it withers by degrees till it be finally and fully destroyed Thus for directions now for the encouragements of our faith to believe in Christ's death consider 1. The fulness of this object Christ crucified there is a transcendent all-sufficiency in the death of Christ in a safe sense it contains in it universal redemption it is sufficient for the redemption of every man in the world yea and effectual for all that have been are or shall be called into the state of grace whether Jews or Gentiles bound or free I know some hold that Christ dyed for all and every man with a purpose to save only thus they explicate 1. That Christ dyed for all men considered in the common lapse or fall but not as obstinate impenitent or unbelievers he dyed not for such as such 2. That Christ dyed for all men in respect of the request or impetration of salvation but the application thereof is proper to believers 3. That Christ dyed not to bring all or any man actually to salvation but to purchase salvability and reconciliation so far as that God might and would salva justitia deal with them on terms of a better covenant 4. That Christ hath purchased salvability for all men but faith and regeneration he hath merited for none because God is bound to give that which Christ hath merited of him although it be not desired or craved I cannot assent to these positions but thus far I grant that Christ's death in it self is a sufficient price and satisfaction to God for all the world and that also it is effectual in many particulars to all men respectively in all the world every man in one way or other hath
that treadeth in the wine-fat q. d. here 's nothing but skars and wounds and blood if thou art so mighty to save How comes thy apparrel to be so red and sprinkled or stained with blood to which Christ answers I have troden the wine-press alone and I will tread them in mine anger I was troad and pressed till the very blood streamed out of my hands and feet and side so pressed that they pressed the very soul out of my body See here Behold my hands and my feet and my side that it is I my self I have tread the wine-press alone But as I was troad so I will tread up he gets and he treads on them that troad on him his enemies of Edom and Bozrah are now like so many clusters under his feet and he tramples upon them as upon Grapes in a fat till he makes the blood spring out of them and all to sprinkle his garments as if he had come out of the wine press indeed See here a double sight his own blood and his enemies blood here 's the blood of the Lamb that was slain and the blood of the Dragon that was troaden upon here 's a show both of his passion and his resurrection of his suffering and triumphing another text of this nature And one shall say unto him What are these wounds in thy hands then he shall answer Those with which I was wounded in the house of my friends Zach. 13.6 I know in the stead of Christ some have imployed these words to the false Prophets as if they had passed through the Churches discipline and so had received their wounds But others refer them to Jesus Christ of whom without controversy the next verse speaks and of whom the first verse of this chapter speaks and to whom after a long Parenthesis the Prophet seems to return And one shall say unto him who was the fountain opened what are these wounds in thy hands or as the Septuagint in the midst of thy hands a wonder it is to see those prints and skars in the hands of Christ and therefore is the question What are these wounds to which Christ answers Those with which I was wounded in the house of my friends i.e. in the house of my beloved the children of Israel my brethren according to the flesh the people of the Jews why these are the wounds they gave me and which now I shew as the signs of my victory and as the marks of my resurrection Thus far of the first head the apparition of Christ 2. For the fruits of this apparition they contain Thomas's confession and Christ's commendation of him in some respects 1. Thomas's confession And Thomas answered and said unto him my Lord my God a few words but of great weight 1. He acknowledgeth Christ a Lord Mat. 28.18 into whose hands are put the very keys of heaven all power is given unto me in heaveâ— in earth 2. He acknowlegeth Christ God whom he saw with his eyes and felt with his hands he looks on not as a meer man but as God and as the second person in the God-head 3. He acknowledgeth Christ to be his Lord and his God this apropriating of Christ is the right character of a faith by which he brings home all the benefits of Christ unto his own soul I shall a while insist on all these 1. He acknowledgeth Christ a Lord How is he a Lord I answer 1. By essence as God is Lord so Christ is Lord the Father is Lord the Son is Lord and the Holy Ghost is Lord and yet they are not three Lords but one Lord. 2. By creation Christ is before all things saith the Apostle and by him all things consist Col. 1.17 This very thing is an argument of his Lordship To us there is but one Lord Jesus Christ 1 Cor. 8.9 by whom are all things and we by him 3. By redemption unction office and Mediatorship unto which he was designed by his Father Act. 2.36 and therefore the Apostle saith that God hath made him Lord and Christ he is a Lord by his office and by the accomplishment of his office in dying rising and reviving he became Lord both of quick and dead For to this end Christ both dyed and rose Rom. 14 9. and revived that he might be Lord both of dead and living And thus he is a Lord in two respects 1. A Lord in Authority to command whom and what he will he only is Lord over our persons over our faith over our consciences to him only we must say Lord what wilt thou have me to do Lord save us or we perish 2. A Lord be is in power he hath power to forgive and power to cleanse he hath power to justifie and power to sanctifie he hath power to quicken and power to save to the uttermost all that come unto God by him he hath power to hold fast his sheep and power to cast out the accuser of the brethren he hath power to put down all his enemies and power to subdue all things unto himself in every of these respects Christ is a Lord. True say blasphemers he is Lord by office but he is not Lord by essence as God is Lord No peruse some texts in the Old Testament where the title of Lord is essentially spoken of and we shall find the very same texts and titles applyed to Christ in the New Testament As for instance in Isa 6.5 Woe is me saith Esay for mine eyes have seen the King the Lord of hoasts now this John refers to Christ these things saith Esaias when he saw his Glory Isa 6.5 and speak of him In Psal 68.17 18. the Lord is among them as in Sinai in the holy place thou hast ascended on high thou hast led captivity captive thou hast received gifts for men now this the Apostle applyes to Christ when he ascended up on high he led captivity captive and gave gifts unto men In Psal 110.1 Psal 110.1 the Lord said unto my Lord sit thou at my right hand Joh. 12.41 until I make thine enemies thy foot-stool Now this Jesus Christ applies to himself Psal 68.17 saying that David in spirit called him Lord saying the Lord said unto my Lord. In Isa 40.3 the voice of him that cryeth in the wilderness prepare ye the way of the Lord now this the Evangelist applies to Christ Eph. 4.8 This is he that was spoken of by the Prophet Esay saying the voice of one crying in the wilderness prepare ye the way of the Lord. No wonder if Thomas call Christ Lord why both the Old and New-Testament agree in this that Christ is Lord Lord by creation and Lord by redemption Lord by office and Lord by essence Mat. 2.44 45. Isa 4.5 Mat. 3.3 2. He acknowledgeth Christ to be God as well as Lord my Lord and my God But how is he God I answer not only by participation similitude or in some
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. â—er 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
the flesh made under the Law 4. Faith must go to Christ not only as made under the directive part of the Law by his life but under the penal part by his death of all these before 5. Faith must go to Christ as God in the flesh made under the directive and penal part of the Law and as quickened by the Spirit He was put to death in the flesh saith Peter and quickened by the Spirit 1 Pet. 3.18 And accordingly must be the method and order of our faith after we have looked on Christ as dead in the flesh we must go on to see him as quickened by the Spirit 1 Cor. 15.17 if Christ was not raised or quickened saith the Apostle your faith were in vain q. d. to believe in Christ as only in respect of his birth life death and to go no further were but a vain faith and therefore shore up your faith to this pitch that Christ who dyed is risen from the dead to this purpose all the Sermons of the Apostles represented Christ not only as crucified but as raised In that first Sermon after the mission of the holy Ghost ye have crucified Christ said Peter to the Jews and then it follows whom God hath raised up having loosed the pains or chains of death Acts 2.23 24. because it was not possible that he should be holden of it In that next Sermon Peter tells them again ye have killed the Prince of life and then it follows whom God hath raised from the dead whereof we are witnesses In the next Sermon after this be it known unto you all said Peter and to all the people of Israel Acts 3.15 that by the Name of Jesus Christ of Nazzareth whom ye crucified and whom God raised from the dead is this man whole And in the next Sermon after this the God of our Fathers raised up Jesus whom ye slew and hanged on a tree Acts 4.10 And as thus he preached to the Jews so in his first Sermon to the Gentiles he tells them we are witnesses of all things which Jesus did both in the land of the Jews Acts 5.30 and in Jerusalem whom they slew and hanged on a tree him God raised up the third day and shewed him openly And as thus Peter preached so in that first Sermon of Paul at Antioch Acts 10.39 40. Acts 13.30 he tells them of the Jews crucifying Jesus and then it follows but God raised him from the dead And as concerning that he raised him up from the dead now no more to return to corruption he said on this wise I will give you the sure Mercies of David Ver. 34 35. and thou shalt not suffer thine holy one to see corruption And after this Paul as his manner was went into the Synagogue at Thesalonica and three Sabbath days reasoned with them out of the Scriptures opening and alledging that Christ must needs suffer and rise from the dead This was the way of the Apostles preaching they told them an history I speak it with reverence of one Jesus Christ that was the word of God and that was become man Acts 17.2 3. and how he was crucified at Jerusalem and how he was raised from the dead and all this in a plain simple spiritual way and manner and while they were telling those blessed truths the Spirit fell upon the people and they believed and had faith wrought in them Faith is not wrought so much in the way of ratiocination as by the Spirit of God coming upon the souls of people by the Relation or representation of Jesus Christ to the soul And this our Lord himself hints as Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up John 3.14 that whosoever believeth in him should not perish but have everlasting life When the people were stung God so ordered that the very beholding of the brazen Serpent should bring help though we know not how to those that were wounded and stung by those fiery Serpents so God hath ordained in his blessed wisdom that the discovery of Jesus Christ as crucified and raised as humbled and exalted should be a means of faith come then set we before us Christ raised not only Christ crucified but Christ raised is the object of faith and in that respect we must look up to Jesus 6. Faith in going to Christ is raised from the dead or as quickned by the Spirit it is principally and mainly to look to the end purpose intent and design of Christ in his resurrection very devils may believe the history of Christ's resurrection Jam. 2.19 they believe and tremble but the Saints and people of God are to look at the meaning of Christ why he rose from the dead now the ends are either supream or subordinate 1. The supream end was God's Glory and that was the meaning of Christ's prayer Father John 17.1 Rom. 6.4 the hour is come glorifie thy Son that thy Son also may glorifie thee with which agrees the Apostle he rose again from the dead to the glory of the Father 2. The subordinate ends were many As 1. That he might tread on the Serpents head 2. That he might destroy the works of the Devil 3. That he might be the first fruits of them that sleep 4. That he might assure our faith that he is the word and that he is able to keep that which we have committed to him against that day 5. That he might be justified in the Spirit as he was begotten in the womb by the Spirit led up and down in the Spirit offered up by the eternal Spirit so he was raised from the dead by the Spirit and justified in the Spirit at his resurrection Christ was under the greatest attainder that ever man was he stood publickly charged with the guilt of a world of sins and if he had not been justified by the Spirit he had still lyen under the blame of all and had been liable to the execution of all and therefore he was raised up from the power of death that he might be declared as a righteous person 6. That he might justifie us in his justificaon when he was justified all the elect were vertually and really justified in him that act of God which past on him was drawn up in the name of all his Saints as whatever benefit or priviledge God meant for us he first of all bestowed it on Christ thus God meaning to sanctifie us he sanctified Christ first and God meaning to justifie us he justifies Christ first so whatever benefit or priviledg he bestowed on Christ he bestowed it not on him for himself but as he was a common Person and one re-resenting us Thus Christ was sanctified instead of us for their sakes I sanctifie my self that they also might be sanctified through thy truth and thus Christ was justified in stead of us for as by the offence of one judgment came upon all
cast out of God's favour As Christ once died but rose again never to die more death hath no more power over him so a justified man once allyed to God through Jesus Christ doth from that time forward as necessarily live as Christ himself by whom he doth live there is an immortal and indissoluble union betwixt Christ the Head and every Believer our justification depends not on our own strength but it is built on Christ himself who is the same yesterday and to day and for ever and hence it is that a justified man can no more cease to live in this state of justification than Christ can cease to live in Heaven 4. It is a life of new relations this immediately follows our state if once we are justified then we are related to God and Christ and to the Covenant of Grace 1. To God Before we were vivified God and we stood at a distance God was our enemy and we were his enemies At that time saith the Apostle ye were without God in the world Eph. 2.13 but now in Christ Jesus ye who sometimes were afar off are made near by the blood of Christ God that was a stranger stands now in near relation he is a Friend a Father a God Alsufficient to us 2. We are related to Christ before vivification we were a Christless people Eph. 2.12 At that time ye were without Christ but now we are united to Christ and which is more now we make use of Christ with the Father O the comfort of this relation A troubled spirit looks on his sins and they thrust him away from God What communion hath light with darkness but then comes the Lord Jesus and takes him by the hand and leads him to the Father and says Come soul come along with me and I will carry thee to the Father wilt thou make use of me Eph. 1.18 1 Pet. 5.18 It is the Apostles saying that through him we have an access by one spirit unto the Father we have a leading by the hand Christ hath once suffered for sins the just for the unjust that he might bring us to God By nature we are severed from God and if he manifested himself Isa 59.2 he is dreadful to us Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear but in Christ we approach boldly before him because Christ hath took away our sins which are the mountains of separation in Christ we have boldness and access with confidence by the faith of him Eph. 3.12 Here is the difference betwixt a man related to Christ and a meer stranger the stranger knows not how to go to God God stands as a Judge he is as a Malefactor the Law an Accuser Sin his Indictment and what is the issue Every mouth is stopped Rom. 3.19 and all the world is guilty before God But he that is related to Christ Christ takes him by the hand and so he goes with boldness and confidence and pleads his righteousness before the Father Rom. 8.34 Who shall lay any thing to the charge of God's Elect it is God that justifieth who is he that condemneth it is Christ that dyeth yea rather that is risen again In the very matter and cause of justification wherein no man can stand or dare to appear or shew his face a Christian coming with Christ his Advocate he dares to appear and to plead his case and to stand upon interrogatories with God himself yea and to ask God himself humbly and with reverence what he hath to lay to his charge what more he will or can in justice require for satisfaction than his Surety hath done for him 3. We are related to the Covenant of Grace before vivification we had no such relation Eph. 2.12 At that time ye were without Christ being aliens from the Common-wealth of Israel and strangers from the covenant of promise But now the Covenant is ours that fountain or bundle of promises is ours God is our God and we are his people Psal 144.15 O the blessedness of this priviledge Happy is the people that be in such a case yea happy is the people whose God is the Lord. The Covenant is reckoned all happiness it contains in its bowels all benefits in Heaven or under Heaven as a man may say of any thing he hath in possession This is mine so may they who are in covenant with God say He is mine I have God himself in my possession How might we try our vivification even by this communion we have with God and Christ and the Covenant of Grace Christians look into your own hearts have you not felt in your approaches to God some raisings or workings of the Spirit of the Lord concluding the pardon of your sins hath not Christ taken you by the hand and led you to the Father it may be your own guilt made you afraid but the discovery of Jesus your righteousness made you bold to go to God you felt boldness coming in on this ground because all your approaches or drawings near to God were bottomed on Jesus hath not God married you to himself hath he not conveyed himself through his holy Spirit into your own hearts by way of covenant Hath he not sometimes whispered to your souls Thou art mine and have not your souls ecchoed back again unto the Lord Thou art mine much of the truth of all this would appear if Christians would but daily observe the movings of their own hearts for as he that hath the Spirit of Satan shall ever find him putting on and provoking to evil so he that hath the Spirit of God shall most-what or at least frequently find and feel it active and stirring in the heart to the reforming of the whole man the holy Spirit is not idle but he rules and governs and maintains his Monarchy in us and over us in spite of the power of Satans and privy conspiracy of a mans own flesh 5. It is a life of a new in-come I mean of a saving in-come as of Grace Power Light c. Before vivification there was no such in-come A man beâ—ore his conversion might hear and pray and do all duties but alas he feels no sweet no power no vertue no communion with Christ If I might appeal unto such I beseech you tell me you have been often at prayer what have you gotten there what in-come hath appeared if you answer truly you cannot but say I went to prayer and I was satisfied that I had prayed I never observed whether I had got any power or strength any thing of mortification or vivification I never found any lively work of God on my soul either in prayer or after prayer or you have been often at this Ordinance of hearing the Word what have you gotten there what in-come hath appeared Why truly nothing at all it may be a little more knowledg but nothing that I can
this vivification By this meanes it was that those dead bones were quickened in Ezekel's prophesie viz. by the Prophets prophesying upon them And he said unto me son of man prophesie upon these bones Ezek 37.4 and say unto them O ye dry bones hear the Word of the Loâ—d And by this means it is that dead souls are quickened the Ministry of the Word is the Trumpet of Jesus Christ when that sounds who knows but he may quicken the dead hearken therefore to this Word of God 2. Act saith upon the Lord Jesus as to justification As is the clearness and fixedness of our souls in bottoming our selves on Christ for righteousness so will be our quickness Luke 7.47 and successfull prâ—gress in the work of holiness because Maries sins which were many were forgiven her therefore she loved much but to whom little is forgiven the same loveth little Many a soul loseth much of vivification for want of clearness in its justification or for want of setledness and stronger measure of acting faith Oh what life would be raised as to holiness what working binding filling the laws of love retribution thankfulness would there be when we see our selves clearly reconciled with God and wrapt up in the foldings of everlasting love 3. Trace every Ordinance and every duty for the appearings of the Son of God Be much in Prayer hearing reading fellowship with the Saints living in the fulness of Sacraments be much in secret conversings with God in meditation expâ—sâ—ulation enquiries searchings and which is a precious work be much in diligent watching of and hearkening and listening to the movings workings hints intâ—mations of the Spirit of God be much in observing the methods and interpreting the meanings and language of God in all his secret dispensations with the soul Certainly there will be abundâ—nce of the life of God conveyed to him that walks in these paths Blessed are they that dwell in thy house might David well say and one Reason is pertinent to this case Luke 15.17 because In our fathers house is bread enough and to spare while the Prodigal that goes out from it shall feed upon husks and with Ephraim swallow up the East-wind Oh for a Spirit of Prayer Meditation c. Oh for a Spirit even swallowed up in communion with God! Isa 64 5. Thou meetest him that worketh righteousness and those that remember thee in thy wayes 4. Look much at Christ raised Christ Glorified Christ's Resurrection was the beginning of his glory and therein is comprehended both the glory that draws desires towards Christ Psal 34 5. Psal 123.1 2. and the grace and power that establisheth faith in its depenâ—ancy They looked unto him and were lightened unto thee lift I up mine eyes O thou that â—wettest in the heavens behold as the eyes of the servants look unto the hand of their Mastâ—rs and as the eyes of a maiden unto the hand of her Mistris so our eyes waâ—te upon the Lord our God It is said of Moses Heb. 11.27 that he endured affliction as seeing him who is invisible Oh could we keep our hearts in a more constant view and believing meditation of the glory of Christ our faces would certainly bring some beams of Divinity with them from the Mount 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory The very beholding of Christ hath a mightty conforming and assimilating vertue to leave the impressions of glory upon our Spirits 5. See our own Personal vivification linked unseparably unto and bottomed unremoveably upon the resurrection of Christ when we can by faith get a sight of this it is not to speak how couragiously and successfully the soul will grapple in the controversies of the Lord against the Devil and our own deceitful hearts with what strength could Joshua Gidion c. go on when backed with a promise and their Spirits setled in the perswasion of it and what use will the promises be in this kind and more than all the life and resurrection of Jesus Christ when we can clearly and steadfastly rest upon this that there is an inseparable connection betwixt the resurrection of Christ and our personal holiness and perseverance to the end Oh that I could act my faith more frequently on Christs resurrection so that at last I could see it by the light of God to be a destinated principle of my vivification in particular what a blessed means would this be 6. Walk as we have Christ Jesus for an example This example of Christ though it be not ours as it is the Socinians totum Christi yet certainly it yields much to our vivification who can deny but that acting with the pattern ever in ones eye is very advantageous come then and if we would live the life of God let us live as Christ lived after his resurrection But how is that I answer 1. See that we return to the grave no more take heed of ever returning to our former state you may say what needs this Caveat hath not Christ said He that liveth and believeth in me shall never dye or never fall away I answer it is true they shall never totally and finally fall away yet they may fall foully and fearfully they may lose that strength and vigour that sense and feeling which sometimes they had they may draw so nigh to the grave as that both by themselves and others they may be accounted amongst them that go down to the pit free among the dead Psal 88.5 as Heman saith of himself The Apostle saith something that might even startle Christians he tells of some who have been once enlightened by the Word and have tasted of the heavenly gift some flashes of inward joy and peace and were made partakers of the holy Ghost the common gifts and graces of the Spirit and have tasted the good Word of God have found some relish in the sweet and saving Promises of the Gospel and the powers of the world to come have had some ravishing apprehensions of the joyes and glory in Heaven and yet fall away by a total Apostacy Christians Heb. 6.4.5 6. how far goes this I know it is said only of such who have a name to live and no more but surely it gives a warning to us all that we come not nigh the verge the brink of the grave again let us not give way to any one sin so as to live in it 2. Let us evidence our resurrection Christ being raised he shewed himself alive by many infallible proofs so let us evidence our vivification by many infallible proofs i.e. Let us yield up our selves unto God as those that are alive from the dead Rom. 6.13 Col. 3.2 let us walk as men of another world If ye be risen with Christ seek the things which are above where Christ sitteth on the right hand of God let us serve God
exalted without some preceding decent and humiliation Ephes 49. That he ascended saith the Apostle what is it but that he descended first into the lower parts of the earth 4. In respect of our evidence and assurance this is the sign that Christ hath finished the work of our redemption upon the earth first he was to act as our Surety and then he was to ascend as our Head our Advocate as the first-fruits the Captain the Prince of life the Author of salvation the forerunner of his people 4. That he might throughly convince the world of believers of their perfect righteousness The Spirit when he comes saith Christ shall convince the world of sin and righteousness and of judgment of sin because they believe not on me of of righteousness because I go to my Father and ye see me no more John 16.8 9 10. If Christ had not fulfilled all righteousness there had been no going to heaven for him nor remaining there certainly God would have sent him down again to have done the rest and the disciples should have seen him with shame sent back again but his ascension to heaven proclaims openly 1. That he hath compleatly finished the work he had to do for us here that no more was to be done in this world for us that the satisfactory work to justice was in it self finished 2. That God was well pleased with Jesus Christ and with what he had done and suffered for us yea God was so infinitely taken with him and his oblation after his sufferings as that he thinks it not fit to let him stay above forty days longer in this world he cannot be without him in heaven but he takes him up into glory and gives him a name above every name 3. That we have our share in heaven with him he went not up as a single person but vertually or mystically he carried up all the Elect with him into glory or otherwise how should the Spirit convince the world by his ascension of their righteousness or otherwise how should the Son of God convince his Father by his Ascension of his righteousness I look upon Jesus Christ going into Heaven as a confident Debtor after payment going into a Court and saying Who hath any thing to lay to his charge all is paid let the law take his course when Christ entred into heaven he seemed thus to challenge Justice Make room here for me and mine who should hinder hath the law any thing to say to these poor souls for whom I dyed if any in heaven can make objection Rev. 8.1 here I am to answer in their behalf Methinks I imagine a silence in heaven as John speaks at this speech only Mercy smiles and Justice gives in the Acquittance and God sets Christ down at his right hand 4. That he hath a new design to be acted in heaven for us he is taken up into glory that he may act gloriously the second part of out righteousness I mean that he might apply it and send down his Spirit to convince us of it He acted one part in the flesh in the habit of a beggar cloathed with rags but now he is gone to act the person of a Prince in robes of glory and all this to manage our salvation in the richest way that may be Three great things Christ acts for us now in glory First he is in place of an advocate for us He liveth to intercede for us Heb. 7.25 He is always begging of favour and love for us he lyes there to stop whatever plea may be brought in against us by the devil or Law yea he is there to get our fresh pardons for new sins Secondly he is the great provider and caterer for us John 14.2 he is laying in a great stock and store of glory for us against we come there In my Fathers house are many mansions I go to prepare a place for you Jesus Christ went before to take up God's heart for us and now he is drawing out the riches of love from God his Father and laying them in bank for us Phil. 4.19 which made the Apostle say My God shall supply all your need according to his riches in glory by Christ Jesus Thirdly he sends down his Spirit to convince us that Christs righteousness is ours indeed the means of procuring this was the life and death of Christ but the means of applying this righteousness are those following acts of Christ's Resurrection Ascension Session Intercession c. By his death he obtained righteousness for us but by his Ascension he applies righteousness to us now it is that in especial manner he convinceth us of righteousness Because he is gone to his Father and we shall see him no more 5. That he might receive his Kingdom over us in the place appointed for it look as Kings are crowned in the chief Cities of their Kingdoms and keep their residence in their palaces near unto them so it was decent that our Saviour should be Crowned in Heaven and there sit down at Gods right hand which immediatly follows after his Ascension to which we now come SECT IV. Of God's right hand and of Christ's Session there 2. FOr the Session of Christ at God's right hand which is a consequent following after his ascension into Heaven I shall examine 1. What is God's right hand 2. What is it to sit there 3. According to what nature doth Christ sit there 4. Why is it that he sits at the right hand of God his Father in Glory 1. What is this right hand of God I answer 1. Negatively it is not any Corporal right hand of God if we speak properly God hath neither right hand nor left hand for God is not a body but a spirit or spiritual substance 2. Positively the right hand of God is the Majesty Dignity Dominion Power and â—lâ—â—y of God The right hand of the Lord is exalted Psal 118.15 Exod. 15.6 Psal 89.13 Isa 48.13 the right hand of the Lord doth valianity Thy right hand O Lord is become glorious in Power thy right hand O Lord hath dashed in pieces the enemy Thou hast a mighty arm Strong is thy hand and high iâ— thy right hand Mine hand hath laid the foundations of the earth and my right hand hath spanned the Heavens I know some of our Divines make this right hand of God something inferior to God's own power but others speak of it as every way equal and I know no absurdity to follow on it 2. What is it to sit at the right hand of God I answer it is not any corporal Session at Gods right hand as some picture him with a crown of gold on his head sitting on a Throne as if he had no other gesture in Heaven but sitting still which Stephen contradicts Acts 7.56 saying I see the heavens opened and the Son of man standing on thâ— right hand of God The words sitting or standing are both metaphorical and borrowed
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
where they were sitting to signifie that all the other houses in Jerusalem felt none of this mighty rushing wind there was no assembly of Saints in any part of the City but only in this house or if any other assembly might be this Spirit blew upon none of them where these men were not that and only that house is filled where they were sitting And this point of blowing upon one certain place is a property very suitable to the Spirit of God the wind bloweth where it listeth and thou hearest the sound thereof John 3.8 but canst not tell whence it cometh nor whether it goeth so is every one that is born of the Spirit The Spirit blows where it will and upon whom it will and they shall plainly feel it and others about them not one jot have we not sometimes the experiences of this in our very congregations one sound is heard one breath doth blow and it may be one or two and no more hears the sound or feels the breath inwardly savingly it may be one here and another there shall feel the Spirit shall be affected and touched with it sensibly but twenty on this side them and forty on that side them sit all becalmed and go their way no more moved than when they came into Gods presence Oh that this Spirit of the Lord would come daily and constantly into our congregations Oh that it would blow through them and through them O that it would fill every soul in the assembly with the breath of heaven come holy Spirit awake O North-Wind Cant 4.16 and come thou South-Wind and blow upon our Gardens that the spices thereof may flow out 6. He came down in the form of Tongues As one saith well This Wind brought Tongues even a whole showre of Tongues The Apostles were not only inspired for their now benefit but they had gifts bestowed on them to impart the benefit to more their themselves But why did the holy Ghost appear like Tongues I answer 1. The Tongue is a symbole of the holy Ghosts proceeding from the Word of the Father as the Tongue hath the nearest affinity with the word and is moved by the word of the heart to express the same by the sound of the voice so the holy Ghost hath the nearest affinity that may be with the Word of God and is the expresser of his voice and the speaker of his will 2. The Tongue is the sole instrument of Knowledge which conveighs the same from man to man though the Soul be the Fountain from whence all wisdom springs yet the Tongue is the Channel and the conduit-pipe whereby this Wisdom and Knowledge is communicated and Tansferred from man to man in like manner the holy Ghost is the sole Author and Teacher of all Truth though Christ be the Wisdom of God yet the holy Ghost is the Teacher of this Wisdom to men And hence it is that the holy Ghost appeared in the form of Tongues And yet not meerly in the form of Tongues but thus qualified 1. They were Cloven Tongues to signifie that the Apostles should speak in divers Languages if there must be a calling of the Gentiles they must needs have the Tongues of the Gentiles wherewith to call them if they were debtors not only to the Jews Rom 1.14 but to the Grecians nor only to the Grecians but to the Barbarians also then must they have the tongues not only of the Jews but of the Grecians and Barbarians to pay this debt and to discharge this duty of go and teach all Nations Mat. 28.19 Surely this gift was bestowed for the propagating of the Gospel far and wide The tongues were cloven that the Apostles might speak all Languages and that all Nations of the World whithersoever they came might hear them and understand them speaking in their own Tongues 2. They were fiery Tongues to signifie that there should be an efficacy or fervour in their speaking the World was so over-whelmed with ignorance and errour that the Apostles lips had need to be touched with a coal from the Altar Tongues of flesh would not serve the turn nor words of air but there must be fire put into the Tongue and Spirit of life into the words they speak with such a tongue Christ speak himself when they said of him did not our hearts burn within us Luke 24.32 while he spake unto us by the way and with such a tongue Peter spake at this time Acts 2.73 something like fire fell from him on their hearts when they were pricked in their hearts and said men and brethren what shall we do Oh that we of the Ministry had these fiery Tongues O that the Spirit would put his live-coal into our speeches Oh that our Sermons were warming Sermons may we not fear that the Spirit is gone whiles the people are dead and we are no more lively in our Ministry it is said of Luther that when he heard one preach very faintly cold cold sayes he this is cold preaching here 's no heat at all to be gotten Oh when the Spirit comes it comes with a tongue of fire instead of words sparks of fire will fall from us on the hearts of hearers 3. These cloven tongues sate upon each of them to signifie their constancy and continuance they did not light and touch and away after the manner of butterflies but they sate they abode still they continued steddy without any stirring or starting This was the privy sign by which John the Baptist knew Jesus to be Christ upon whom thou shalt see the Spirit descending and remaining on him John 1.33 the same is he which Baptiseth with the holy Ghost It was not only the Spirits descending but the Spirit 's remaining on him Psal 51.10 that was the Sign The Spirit of God is a constant Spirit it abides on the Soul to whom it is given and therefore the Psalmist describes these great Transactions of Christ to this very end that the Spirit might dwell with us thou hast ascended on high Psal 68.18 thou hast led Captivity Captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them Not only that he might stay and lodg for a night as a way-fairing man that comes to his Inn and then is gone in the morning no no but that he might take up his residence and dwell in them I know it is a question whether the holy Ghost may be lost but certainly of the Elect he is never totally or wholly lost only I dare not say but as touching many gifts he may be lost even of the Elect themselves David after his sins was forced to cry Psal 51.11 12. cast me not away from thy presence O Lord and take not thy holy Spirit from me restore unto me the joy of thy Salvation and uphold me with thy free Spirit we find here that in respect of some gifts even of regeneration the
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 â—fter 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 prâ—mise 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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 hâ—ar 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 spirâ—â— 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 â—hrist 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 mâ—nifest to all the World what the Son of God is able to do in raising so poor a creature to so rich a glory O the end of Christ's sitting at God's right hand hereby thâ— Saints are Christ's ass ssors Lord's of the higher house the Kings Peers to judge the World with him Christ divides as it were the throne with them I appoint unto you a Kingdom as my Father hath appointed unto me Luk. 22.29 30. that you may eat and drink at my table in my Kingdom and sit on thrones judging the twelve Tribes of Israel 3. Christ sent down the Holy Ghost that he might dwell in our souls endow us with gifts and graces that he might comfort us seal us unto the day of redemption fit us for glorâ— amongst the many ends for which Christ sent down his holy spirit I shall insist only on these two 1. That he might help us to cry Abba Father and make us to come boldly to the Throne of grace as Chilâ—ren to a Father It is the spirit that takâ—s us by the hand and leads us to the Father when others stand at a distance and cannot come near As a Princes Son is admitted at all times though others are kept our by Oâ—ficers and Guards so though there be never so much darkness and fire and terrour about God yet the adopted child who hath received the spirit of adoption can say make way there and let me come to my Father guards are appointed to keep out strangers but not Sons And no wonder for the spirit makes intercession for us Rom. 8.26 with groanings which cannot be uttered the spirit teacheth us what to pray and how to pray as â—e ought the spirit puts a courage and boldness into the hearts of his Sâ—ints even to admiration this appears in that sometimes they have beset God with his promises that he could no way get off Quicken me according to thy word Psal 119.25.28.29.116.169 And strengthen me acâ—ording to thy word And be mercifull unto me according to thy word And uphold me according to thy word And give me understanding according to thy word And sometimes they have beset God with their challenges of his Justice Faithfulness and Righteousness so David Deliver me in thy righteousness Psal 31.1.35.24.119.40.143.1 And judge me according to thy righteoâ—sness An quicken me according to thy righteousness And in thy faithfulness answer me and in thy righteousness Why this is the â—pirits work he helps our infirmities he imboldens our spirits in their approaches to God surely it is one end of the spirits mission Beâ—ause ye are sons Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts crying Abba Father I will not deny but that bastards strangers without the Covenant having no right to God as their Father may yet petition God as a subdued people do their Conqueror or as Ravens cry to God for food or as some howl upon their beds for Corn and Wine but they cannot pray Hos 7.14 in right Prayer there is not only required gracious ingredients in the action but also a new state of adoption and filiation many speaks words to God who do not pray many tell over their sins who confess not their sins to God many speak good of God who do not praise God thousands claim Fathership in God where there is no Sonship nor ground in the thing it self A new nature is only that best bottom of Prayer that takes it off from being a taking of God's Name in vain Now this is the fruit of the spirit and one of those ends of the spirits mission 2. That he might guide us into all Truth I mean into all necessary Fundamental saving Truths in this respect we have need of the spirit in these dayes He it is that Dictates to us which is the true Religion he it is that transcribes upon our hearts that which was before onely written in our books he it is that not onely reveals truth from without but imprints it also on the soul as a man doth a seal by impressing it on the wax 1 John 5.10 to this purpose saith the Apostle He that believeth on the Son of God hath the witness in himself how in himself I answer 1. In that the Spirit gives him a habit of faith 2. In that the Spirit causeth him to bring it forth into act 3. In that the Spirit stamps on the soul all those other impressions of desire hope love joy or whatever else we call the new nature so that now there is a new nature within him he hath new thoughts new designs new desires new hopes new loves new delights he drives a new trade as it were in this world for another world he is become in Christ a new Creature 2 Cor. 5.17 Old things are passed away and all things are become new And from hence we may soundly argue the truth of our religion Mark this as the Written word is the testimony without us so are these impressions of the spirit the testimony within us by which we may know every necessary truth as it is in Jesus this is the meaning of the Apostle He that believeth hath the witness in himself unbelievers have indeed a testimony without them but believers have a double testimony one with out and one within and this witness within us will go with us which way soever we go it will accompany us through all straits and difficulties The external testimony may be taken from us men may take from us our Bibles our Teachers our Friends or they may imprison us where we cannot enjoy them but they cannot take from us the Spirit of Christ this witness within is a permanent setled habituate standing witness O what an excellent help is here that a poor Christian beyond all the furniture of the most Learned Men that want this testimony of the spirit of Christ surely this advantage will exceedingly furnish us against all temptations to any errour that is plainly contrary to the essentials of religion One of our late Divines puts a case Mr. Baxters Spirits witness to the truth of Christianity If the Devill or any seducer would draw us to doubt whither there be indeed a Christ or whither he did rise again ascend sate down at God's right hand and thence sent down the holy Ghost what an excellent advantage is it against this temptation when we can repair to our own hearts and there find a Christ or a Spirit of Christ within us O saith the sanctified soul have I felt Christ relieving me in my lost condition delivering me from my captivity reconciling me to God and bringing me with boldness into his glorious presence and now
for these things will help our conversation to be heaven-ward Certainly the day is a coming when Jesus Christ shall come with his Angels in his glory and then shall the bodies of the Saints shine gloriously before the Face of God and Jesus Christ O the wonder of this day the glory of Christ shall then darken the glory of the Sun and Moon and Stars but my body shall not be darkned but rather it shall shine like the glorious body of Christ Jesus if a candle should be raised to have so much lustre and beauty as if you should put it into the midst of the Sun yet it would shine you would think it a strange kind of light surely it shall be so with the bodies of Saints for though they are put into the midst of the glory of God and of his Son Jesus Christ yet their bodies shall shine in beauty and lustre there now did we believe this and wait for it every day How would it change us how would it work us to an heavenly conversation I have a diseased and lumpish body and my body hinders me in every duty of God's worship but within a while Christ will come in his glory and then he will make my body like unto his glorious body so that I shall be able to look upon the face of God and to be exercised in holy duties to all eternity without weariness without intermission I have many things here that trouble my mind and spirit and that hinder me in my converse with Heaven and heavenly things but within a while Christ will appear with his mighty Angels to be admitted of his Saints and then shall I sit as an assessor on the Throne with Jesus Christ to judge the world and then shall I live for ever with him to be where he is and enjoy all he has yea all that he hath purchased for me by his blood oh let me wait for this let me look for it every day God hath but a little work for me here on Earth and when that is done this shall be my condition Christians if but every day we would work these things on our souls it would be a mighty help to make our conversations heavenly conversations 5. Let us observe the drawings and movings and mindings of the Spirit and follow his dictates to this purpose Christ ascended and sate down at God's right hand and sent down the holy Spirit that the Holy Ghost being come down he might do his office in bringing on our souls towards salvation and if ever our souls get above this earth and get acquainted with this living in Heaven it is the Spirit of God that must be at the chariot of Elijah yea the very living principle by which we must move and ascend O then take heed of quenching its motions or resisting its workings take we heed of grieving our guide or of knocking off the chariot-wheels of this holy Spirit We little think how much the life of graces and the happiness of our souls doth depend upon our ready and cordial obedience to the Spirit of God when he forbids us our own known transgressions and we will go on when he tells us which is the way and which is not and we will not regard no wonder if we are strangers to an heavenly conversation if we will not follow the Spirit while it would draw us to Christ how should it lead us to Heaven or bring our hearts into the presence of God O learn we this lesson and let not only the motions of our bodies but also the very thoughts of our hearts be at the Spirits beck do we not sometimes feel a strong impulsion to retire from the world and to draw near to God O let us not despise or disobey but take we the offer and hoise up our sail while we may have this blessed gale if we cherish these motions and hearken to the Spirit O what a supernatural help should we find to this heavenly mindedness or heavenly conversation Thus far we have looked on Jesus as our Jesus in his Ascension Session and Mission of his holy Spirit our next work is to look on Jesus carrying on the great work of our salvation for us in his Intercession which he makes and will make to his Father on our behalf till his second coming to judgment LOOKING UNTO JESUS In his Intercession Book IX Part VI. CHAP. I. Heb. 3.1 Rom. 8.34 Consider the Apostle and High-Priest of our profession Christ Jesus who also maketh intercession for us SECT I. What the Intercession of Christ is WE have spoken of Christ's entrance into Heaven and of his immediate actings after his entrance there that transaction which yet remains and will remain untill his coming again it is his Intercession for the Saints In these actings of Christ in Heaven if we will follow him we must go from glory to glory no sooner come we out of one room of glory but presently we step into another as glorious as that before one would think enough had been said already of the glory of Christ and of our glory in Christ who would not willingly sit down under the shadow of this happiness and go no further but yet this is not all so thick and fast doth the glory of Christ break in upon us that no sooner out of one but presently we are led into the bosom of another Oh what a blessed thing is it to be viewing Christ and to be looking up to Jesus Christ Saints might do nothing else if they pleased but ravish their hearts with the diversity of heavenly light and comfort which breaks forth from the bosom of Jesus Christ Here is now another mystery as great and amazing as the former which springs out before our eyes in this transaction of Christ's Intercession And in prosecution of this as in the former I shall first lay down the object and secondly direct you how to look upon it The object is Jesus carrying on the great work of our salvation in his Intercession in ordering of which I shall examine these particulars 1. What is this intercession of Christ 2. According to what nature doth Christ intercede 3. To whom is Christ's intercession directed 4. For whom is the intercession made 5. What agreement betwixt Christ's intercessions and the intercessions of the High-Priests of old 6. Wâ—â—t is the difference betwixt Christ's intercession and the intercessions of those High-Priests 7. What are the properties of this intercession of Jesus Christ 8. Wherein more especially doth the intercessions of Christ consist 9. How powerful and prevailing are Christ's intercessions with God his Father 10. What are the reasons of this great transaction of Christ's intercession for his people 1. What is the intercession of Christ some define it thus Christ's intercession is that part of his Priestly office whereby Christ is Advocate and intreater of God the Father for the faithful I shall give it thus Christ's intercession is his gracious will fervently
and immovably desiring that for the perpetual vertâ—â— of his sacrifice all his members might both for their persons and duties be accepted of the Father 1. I call the intercession of Christ his own gracious will for we must not imagine that Christ in his intercession prostrates himself upon his knees before his Fathers Throne uttering some submissive form of words or prayers that is not beseeming the Majesty of him that sits at God's right hand when he was but yet on Earth the substance of his requests for his Saints run thus Father I will that they also whom thou hast given me be with me where I am and how much more now he is in Heaven John 17.24 is this the form of his intercessions Father I will this and I will that 2. The ground of foundation of Christ's intercession is the sacrifice or death of Christ and hence we make two parts of Christ's Priest-hood or oblation the one expiatory when Christ suffered upon the Cross the other presentatory when he doth appear in Heaven before God for us the one was finished on Earth when Christ suffered without the gate the other is performed in Heaven now Christ is within the City the one was a sacrifice indeed the other is not so much a sacrifice as the commemoration of a sacrifice the first was an act of humiliation and this latter is an act of glory the first was performed once for all this latter is done continually the first was for the obtaining of redemption and this latter is for the application of redemption so that the ground of this is that Christ fervently and immoveably desires his Father for the sake and vertue of his sacrifice 3. The subject-matter interceded for is that all the Saints and their service might find acceptance with God first Christ's intercession is for our persons and then Christ's intercession is for our works for as out persons are but in part regenerate and in part unregenerate or in part flesh and in part spirit so be our duties part good and part evil in part spiritual and in part sinful now by Christ's intercession is Christ's satisfaction applied to our persons and by consequence the defect of our duties is covered and removed and both we and our works are approved and accepted of God the Father And thus much for the nature of Christ's intercession what it is SECT II. According to what nature Christ doth intercede 2. ACcording to what nature doth Christ intercede I answer according to both natures 1. According to his humanity partly by appearing before his Father in Heaven Heb. 9.24 Joh. 16.26 27. and partly by desiring the salvation of the Elect Christ is entred into Heaven it self now to appear in the presence of God for us And I say not unto you that I will pray or desire the Father for you for the Father himself loveth you 2. According to his Deity partly by applying the merit of his death and partly by willing the salvation of his Saints and as the effect thereof by making requests in the hearts of the Saints with sighs unspeakable 1 Pet. 1.2 Elect through sanctification of the Spirit and sprinkling of the blood of Jesus Christ this sprinkling is the applying of the blood of Jesus and that is an act of intercession Joh. 17.24 Again Father I will that they whom thou hast given me be with me where I am he desires as man but he wills as God and as the effect of this he gives the Spirit Rom. 8.26 The Spirit it self makes intercession for us with groanings which cannot be uttered But what are the intercessions of the Spirit to the intercessions of Christ I answer much every way the Spirits intercessions are as the effect and Christ's intercessions are as the cause the Spirits intercessions are as the Eccho and Christ's intercessions are as the first voice the spirit intercedes for men in and by themselves but Christ intercedes in his own person there is a dependence of the Spirits intercessions in us upon Christ's intercessions in himself First Christ by his intercession applies his satisfaction made and lays the salve to the very sore and then he sends down his holy spirit into our hearts to help our infirmities and to teach us what to pray and how to pray as we ought Now this he doth as God for who shall give a commission to the spirit of God but God himself it is as if Christ should say see holy Spirit how I take upon me the cause of my Saints I am perpetually representing my sacrifice to God my Father I am ever pleading for them and answering all the accusations that sin or Satan can lay against them and now go thy way to such and such and take up thy dwelling in their hearts and assist them by thy energy to plead their own case I am their Advocate or Intercessor by office and therefore be thou their Advocate or Intercessor by operation instruction inspiration and assistance SECT III. To whom Christ's intercession is directed 3. TO whom is Christ's intercession directed I answer immediately to God the Father If any man sin we have an Advocate with the Father 1 John 2.1 Jesus Christ the righteous In the work of intercession are three persons a party offended a party offending and the Intercessor distinct from them both the party offended is God the Father the party offending is sinful man and the Intercessor distinct from them both is Jesus Christ the middle person as it were betwixt God the Father and us men the Father is God and not man and we that believe in Christ are men and not God and Christ himself is both man and God and therefore he intercedes and mediates betwixt God and man If any object that not only the Father is offended but also the Son and the Holy Ghost and therefore there must be a Mediator to them also the solution is easie Christ's intercession is immediately directed to the Father but because the Father Son and Holy Ghost have all one indivisible essence and by consequence one will it therefore follows that the Father being appeased by Christ's intercession the Son and the Holy Ghost are also appeased with him and in him I deny not but Christ's intercession is made to the whole Trinity but yet immediately and directly to the first person and in him to the rest But if so then in some sense say our adversaries Christ makes intercession to himself which cannot be because in every intercession there must of necessity be three parties this point hath sore puzled the Church of Rome that for the solving of it they knew no other way but to avouch Christ to be our intercessor only as man and not as God which is most untrue for as both natures did concur in the work of satisfaction so likewise they do both concur in the work of intercession and 't is an antient and approved rule that names of office which are
for granted that this and no other no better is my case and what say you then if it be so heark then to the voice of our ministry We poor Ministers that love your souls say what you will of us would fain have all this enmity against God and against Christ done away and to this purpose we not onely appear many and many a time upon our knees to God for you but mangre all your opposition against us we could be content to come upon our knees from God to you to beseech you not to provoke your Judge against your souls what is Christ and you at odds is the difference wide betwixt your judge and you I do now in my Masters Name in the Name of God and in the Name of the Lord Jesus Christ beseech you to believe I beseech you in Christs Name in Christ's stead be ye reconciled unto God Is not this the Apostles word Now then we are Embassadours for Christ 2 Cor. 5.20 as though God did beseech you by us we pray you in Christ's stead Christ's Ministers are not onely God's Legates but Christ's Surrogates to make this plain to you when a Prince sends a messenger to another Prince that messenger is onely an Embassador the Prince being not bound to carry the message himself in Person but now Jesus Christ he is the Father's Embassador and Christ is thereby bound to bring the message of peace himself but being necessarily imployed elsewhere in the same design of grace he constitutes us his officers so that we do not come only in the Name of God but in the place of Christ to do that work which is primarily his As the Father hath sent me John 20.21 Gal. 4.14 even so send I you and this was the commendation of the Galathians that they received the Apostle Paul even as Jesus Christ Now weigh our desire we beseech you to believe we beseech you to sign the articles of agreement betwixt Christ and you what shall some base inconsiderable lust stand in competition with Jesus Christ will you not make your peace with your judge whilest you are in a way and before he sit in the Throne behold we give you warning the Judge is at the door now believe and be saved Oh how fain would we tempt you as it were with glory we tender Christ and we offer peace we come in the judges name to beseech you to make ready for him and for Heaven we bring salvation to your very doors to your very ears and there we are sounding knocking Will ye go to Heaven sinners will ye go to Heaven Oh believe in him that will judge you and he will save you 3. Christ by his Spirit moves excites and provokes you to believe Sometimes in reading and sometimes in hearing and sometimes in meditating you may feel him stir have you felt no gale of the spirit all this while John 16.8 It is the spirit that convinceth the world of sin especially of that great sin of unbelief and then of righteousness which Christ procureth by going to his Father observe here it is the work of the spirit thus to convince so that all moral philosophy and the wisest directions of the most Civil men will leave you in a wilderness yea ten thousands of Sermons may be preached to you to believe and yet you never shall till you are over-powred by Gods Spirit it is the Spirit that enlightens and directs you as occasion is saying this is the way walk in it Isa 30.21 It is the spirit that rouzeth and awakeneth you by effectual motions Arise my love Cant. 2.10 my fair one and come away He stands at the door and knocks he stretches out his hand with Heaven in it and he doth so all the day long Rom. 10.21 all the day long have I stretched out my hand and that you may find his yoke easie and his burthen light it is the Spirit that draws the yoke with you and by secret animations and sweet inspirations heartens and enables you to do the work with ease and in this respect the Saints are said to be led by the spirit even as a mother leads her child that is weak and enables it to go the better so the spirit leads the Saints as it were by the hand and strengthens them to believe yet more and more I speak now to Saints if whiles I press you to believe in Jesus you feel the spirit in his stirrings and impetuous acts Rom. 8.24 surely it concerns you to believe it concerns you to be obsequious and yielding to the breathings of God's Spirit it concerns you to co-operate with the spirit and to answer his wind-blowing As you are to take Christ at his word so you are to take Christs spirit at his work if now he knocks do you knock with him if now his fingers make a stirring upon the handles of the bar let your hearts make a stirring with his fingers also O reach in your hearts under the stirrings of free grace obey dispositions of grace as God himself if now you feel your hearts as hot as Iron it is good then to smite with the hammer if now you feel your spirits docile say then with him in the Gospel I believe Lord help my unbelief I believe what I believe when Jesus comes again he will receive me to himself and that I shall be for ever with the Lord Amen Amen SECT VI. Of Loving Jesus in that respect 6. LET us love Jesus as carrying on the great Work of our Salvation for us in his second coming In prosecution of this I must first set down Christ's love to us and then our love to Christ that is the cause and this effect that is the spring and this the stream in vain should we perswade our hearts to love the Lord if in the first place we were not sensible that our Lord loves us John 4.19 We love him saith the Apostle because he first loved us it is Christs way of winning hearts he draws a lump of love out of his own heart and casts it into the sinner's heart and so he loves him Come then let us first take a view of Christ's love to us and see if from thence any sparks of love will fall on our hearts to love him again Should I make a Table of Christ's acts of love and free-grace to us I might begin with that eternity of his love before the beginning and never end till I draw it down to that eternity of his love without all ending his love is as his mercy from everlasting to everlasting he loved us before time in the beginning of time in the fulness of time at this time the flames of his love are as hot in his brest as they were at first and when time shall be no more he will love us still this fire of Heaven is everlasting there is in the brest of Christ an eternal coal of burning love that never never