Christs Resurrection and the coming down of the holy Ghost What was the meaning of this but to hold harmony and to keep correspondency with those memorable things as on the day of Pentecost fifty days after the feast of the Passeover the Israelites came to mount Sinai there received they the Law a memorable day with them and therefore called the feast of the Law so the very same day is accomplished that prophesie Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa 2.3 now was the promulgation of the Gospel called by James the Royal Law Jam. 2.8 as given by Christ our King and written in the hearts of his servants by this holy Ghost it seems to shadow out the great difference betwixt the Law and the Gospel the Law was given with terrour in lightning and thunder it discovers sin declares God's Wrath frights the Conscience but the Gospel is given without terrour there was no lightning and thunder now no no the holy Ghost slides down from heaven with grace and gifts and with great joy sits on the heads and in the hearts of his Saints 2. On the Jubilee or fiftyeth year was a great feast whence some observe that the Latines made their word Jubilo to take up a Merry Song though the word be derived from the Hebrew Jobel which signifies a Rams horn for then they blew with Rams horns as when they gathered the people to the Congregation they blew their Silver Trumpets There were many uses of this feast 1. For the general release of Servants 2. For the restoring of Lands unto their first owners who had sold them 3. For the keeping of a right chronology and reckoning of times for as the Greeks did reckon by their Olimpiads and the Latine by their Lustra so did the Hebrews by their Jubilees this falls fit with the proclaiming of the Gospel which is an act or tender of Gods most gracious general free pardon of all sins and of all the sinners in the World now was the sound of the Gospel made known unto all Acts 2.5 out of every Nation under heaven now was that spiritual Jubilee which Christians enjoy under Christ now was the remission published which exceeded the remission of the Jubilee as for as the Jubilee exceeded the remission of the Seventh year i.e. not only seven times but seventy times seven times Mat. 18.22 Lev. 23.17 20 3. On the day of Pentecost they offered the two wave-loaves called the bread of the first fruits unto the Lord. In like sort this very day the Lord of the harvest so disposing it the Apostles by the assistance and effectual working of the Spirit offered the first-fruits of their harvest unto the Lord Act. 2.41 for the same day there were added unto them about three thousand souls We see the circumstance of time hath its due weight and is very considerable when the day of Pentecost was fully come then came the holy Ghost SECT VIII Of the persons to whom the holy Ghost was sent 2. FOr the persons to whom the holy Ghost was sent it is said to all that were with one accord in one place Act. 2.1 who they were it is not here exprest yet from the former chapter we may conjecture Acts 1.13 14. they were the twelve Apostles together with Joseph called Barsabas and the Women and Mary the Mother of Jesus and his brethren these all continued with one accord in one place for so was Christs command that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me This promise we read of in the Evangelists Act. 1.4 when the Comforter is come whom I will send unto you from the Father John 15.26 even the Spirit of truth which proceedeth from the Father he will testifie of me Luke 21.49 And behold I send the promise of the Father upon you but tarry ye in the City of Jerusalem until you be indued with power from on high It was the great promise of the Old Testament that Christ should partake of our humane Nature and it was the great promise of the New Testament that we should partake of his divine Nature he was cloathed with our flesh according to the former and we are invested with his Spirit according to the latter promise For this promise the Apostles and others had long waited and for the accomplishment they were now fitted and disposed 1. They had waited for it from the Ascention day till the feast of Pentecost he told them at the very instant of his Ascention that he would send the holy Ghost and therefore bid them stay together till that hour upon which command they waited Isa 28.16 and continued waiting until the day of Pentecost was fully come He that believeth shall not make hast saith Isaiah surely waiting is a Christian duty for the Vision is yet for an appointed time Hab. 2.3 but at the end it shall speak and shall not lye though it tarry wait for it because it will surely come it will not tarry Well may we wait and wait for him if we consider how God and Christ have waited for us and our conversion and especially if we consider that the Comforter will come and when he comes that he will abide with us for ever But 2. John 14.16 As they waited for the Spirit so they were rightly disposed to receive the Spirit for they were all with one accord in one place Mark here the qualifications of these persons they were all with one accord c. To those that accord in the Spirit given where is nothing but discord jars divisions fractions there is no Spirit of God for the Spirit is the Author of concord peace unity and amity he is the very essential unity love and love-knot of the two persons the Father and the Son even of God with God and he was sent to be the union love and love-knot of the two natures united in Christ even of God with man and can we imagine that essential unity will enter but where there is unity can the Spirit of unity come or remain but where there is unity of Spirit verily there is not there cannot be a more proper and peculiar a more true and certain disposition to make us meet for the Spirit then that quality in us that is likest to his nature and essence and that is unity love concord do we marvel that the spirit doth scarcely pant in us Alas we are not all of one accord the very first point is wanting to make us meet for the coming of the holy Ghost upon us We see the persons to whom the holy Ghost was sent they were they that were together with one accord in one place SECT IX Of the manner how the holy Ghost was sent 3. FOr the manner how he was sent or how he came to these Apostles we may observe these
that you may better understand the manner of this generation of the Son of God together with the mutual kindness lovingness joy and delight betwixt the Father and the Son even from Everlasting SECT II. Of our Election in Christ before all Worlds NOw let us look on Christ in his Relation to us before all Worlds God being thus alone himself from everlasting and besides himself there being nothing at all the first thing he did besides what ye have heard or the first thing he possibly and conceivably could do it was this a determination with himself to manifest his Glory Or a purpose in himself to communicate his glory out of his aloneness everlasting unto somewhat else I say unto somewhat else for what is communication but an efflux an emanation an issuing from or a motion betwixt two Terms I have now brought you to the acts or actions of God in reference to his Creatures follow me a little and I shall anon bring you to Christ in relation to your selves These acts or actions of God were and are 1. The Decree 2. The Execution of the Decree of God I must open these Terms 1. The Decree is an action of God out of the Councel and purpose of his own Will determining all things and all the Circumstances and order of all things from all Eternity in himself certainly and unchangably and yet freely Who worketh all things saith the Apostle after the Counsel of his own will Ephes 1.11 and this work or action of God is internal and for ever abiding within his own Essence it self 2. The execution of the Decree is an act of God whereby God doth effectually work in time all things as they were fore-known and Decreed And this action of God is external and by a temporal act passing from God to the Creatures Now for the Decree that is of diverse kinds As first There is a Decree common and general which looks to all the creatures and it is either the Decree of creation or the Decree of Providence and preservation 2. There is a Decree special which belongs to reasonable creatures Angels and Men it is called the Decree of Predestination and it consistss of the Decree of Election and Reprobation Concerning the common and general Decrees we have but little laid down in Scriptures and it is little or nothing at all to our purpose And concerning the special Decree of Angels there is not much in Scriptures and that is as little also to our purpose we have only to deal with Men and with Gods Decree in relation to Mans Salvation before all Worlds And this we call Predestination or the Decree of Election which is either of Christ or of the Members of Christ Christ Himself was first Predestinated This appears by that Saying of God Behold My Servant whom I uphold Isa 41.2 Mine Elect in whom My Soul delighteth I have put My Spirit upon him he shall bring forth Judgment to the Gentiles These very words the Evangelist interprets of Christ Himself Matth. 12.18 Mat. 12.18 And Christ being Predestinate the Members of Christ were Predestinated in Him So the Apostle According as He hath chosen us in Him before the Foundation of the World Ephes 1.4 We are chosen in Christ as in a common Person He was the first Person Elected in order and we in Him Suppose a New Kingdom to be set up a New King is chosen all his Successors are chosen in him Why God hath Erected a Kingdom of Glory He hath chosen Jesus Christ for the King of this Kingdom and in Him He hath chosen us whom He hath made Kings and Priests unto the most High God But observe we this of the Apostle He hath chosen us in Him before the Foundation of the World 1. He hath chosen i.e. God the Father hath chosen not that the Son and Spirit chose not also for if Three of us had but one Will common to us all One could not will any thing which the Will of the other Two should not also will But because the Son sustains the Person of one Elected and the Spirit is the Witness sealing this Grace unto our Hearts therefore the Father only is expressed as the Father alone is often named in Prayer not that the other Persons are not to be prayed unto but because the Son is considered as the Mediatour and the Spirit as the Instructor teaching us to Pray as we ought therefore the Father only is expressed 2. He hath chosen us in Him This Him denotes Christ God-man and this in Him notes the same Christ God-man as the Head and first Elect in whom and after whom in order of Nature all His Body are Elected Mark here the Order but not the Cause of our Election Though Christ be the Cause of our Salvation yet Christ is not the Cause of our Election It is only the Fore-knowledge of God and His free Love that is the Cause thereof 3. He hath chosen us in Him before the Foundation of the World i.e. From all Eternity but because within Eternity God doth fore-see the Things which are done in time therefore this Phrase say some may be extended not only to respect the Actual Creation but the Decree it self of the World 's Being q. d. He hath chosen us in order of Nature before His Decree did lay the Foundation of the World My meaning is not to enter into Controversies this all grant that the antient Love which the Lord hath born to us in Christ is not of Yesterday but before all Worlds Paul mentions Grace given us before all Worlds 1 Tim. 1.9 But that which is the most observable in the Text as to our purpose is that we are chosen in Him We read of Three Phrases in Scripture speaking of Christ Sometimes we are said to have Blessings in Him and sometimes for Him sometimes through Him Sometimes in Him as here He hath chosen us in Him sometimes for Him as elsewhere To you it is given for Christ His sake not only to Believe but to Suffer sometimes through Him as in that of Paul Thanks be to God which giveth us the Victory through our Lord Jesus Christ Phil. 1.29 1 Cor. 15.57 Now Blessings come through Christ in respect that Christ is a Mediatour not only of Impetration but Execution not only obtaining and receiving from Grace all Good for us but in executing and applying Efficaciously the same unto us And Blessings come for Christ in respect that Christ doth by His Obedience obtain every good Thing which in time is communicated to us And we have Blessings in Christ because that in Christ as a Common Store-house every thing is first placed which is to be imparted afterwards to any of us And thus we are chosen in Christ as in a common Person This Grace of Election began first at Christ our Head and so descends downwards on us His Members Christ is the First Begotten amongst all His Brethren having
his if God in Christ hath of his own free love set thee apart to life and salvation then know it for thy self Jâ—b 5 27. it is inward experimental knowledge we speak of 4. Study the purpose of God concerning thy salvation this purpose of God speaks the stability and certainty of they salvation in Christ his purpose is in and from himself who is God and not man and therefore cannot repent Numb 23.19 hath he said and shall he not do it hath he spoken and shall he not make it good 5. Study the decrees of God they are all one with Predestination the book of life the seal of God what hath the Lord decreed predestinated booked sealed thee for salvation Psal 89 15. O how blessed is the people that know this joyful sound they shall walk in the light of they countenance O Lord. 6. Study the Covenant of grace remember how the business of eternity lay thus here is every man lost said God to his Son but thou shalt in fulness of time go and be born of flesh and blood and die for some of them and satisfie my Justice and they shall be thine for a portion and they shall be called the holy people the redeemed of the Lord. To whom the Son answered be it so Lord I will go and fulfil thy pleasure and they shall be mine for ever Observe and be acquainted with this Covenant in that very Dialogue first God demands of his Son that he lay down his life and for his labour he promiseth that he shall be his seed and God shall give him many children Isa 53.10 Heb. 10.5 9. And secondly the Son consents to lay down his life and saith here I am to do thy will O God thou hast given me a body What O my soul that the Father and Christ should transact a bargain from eternity concerning thee that there should be any communing betwixt the Father and the Son concerning thy happiness and salvation Surely this is worthy thy paines Job 3.7 and study O hear it and know thou it for thy good SECT II. Of considering Jesus in that respect 2. VVE must consider Jesus carrying on this work of salvation in that eternity It is not enough to study and know him but according to the measure of Knowledg we have attained we must ponder and muse and meditate and consider of him now consideration is an expatiating and enlarging of the mind and heart on this or that subject consideration is a fixing of our thoughts a stedfast bending of our minds to some spiritual matter till it work on the affections and conversation We may know and yet be inconsiderate of that we do know but when the intention of our mind and heart is taken up about some one known object and other things are not for the present taken notice of this is consideration O that if it were possible we could so consider Jesus in this first period of eternity as that for a while at least we could forget all other things Christians I beseech you be dead to the world be insensible of all other things and look onely on Jesus it is said that men in a phrenzy are insensible of what you do to them because their minds are taken up about that which they apprehend so strongly and if ever there was any object made known to take up the mind of a spiritual man it is this even this not but that other objects may be deeply and seriously minded of men it is reported of Archimedes who was a great Mathematician that when the City was taken wherein he was and the warlike instruments of death clattering about his ears and all was in a tumult yet he was so busie about drawing his lines that he heard no noise nor did he know there was any danger but if such objects as those could take up the intention of his mind so as not to regard other things how much more should this consideration of Christ If a carnal heart a man that minds earthly things be so taken up about them because they are an object suitable to him how much more should a gracious heart that can see into the reality of these things of God Christ from everlasting be so taken up with them as to mind nothing else come then O my soul and set thy consideration on work as thus 1. Consider Jesus in his relation to God how he was the eternal Son of the Father I know in some respects we have little reason thus to look on Jesus as we are sinners and fallen from God there is no looking on an absolute Deity alas that Majesty because perfectly and essentially good is no other then an enemy to sinners as sinners so as we are sinners and fallen from God there is no looking on the Son of God I mean on the Son of God considered in the notion of his own eternal being as coequal and coessential to God the Father Alas our sin hath offended his justice which is himself and what have we to do with that dreadful power which we have provoked But considering Jesus as Jesus which sounds a Saviour to all sinners believing on him and that this Jesus containes the two natures of Christ both the God-head man-hood now we that have our interest in him may draw neer Heb 1.3 and as we are capable behold the brightness of his glory To this purpose the Scriptures have discovered to us God the Son how he is the second person in the Trinity having the foundation of personal subsistence from the Father alone of whom by communication of his essence he is begotten from all eternity when there were no depths I was brought forth before the mountains were setled and before the hills I was brought forth Ante colles genita eram Prov. 8.24 25 before the mountains I was begotten as some or ante colles filiata eram before the mountains I was sonned his son as others translate it why thus O my soul consider Jesus the Son of God but in this consideration be not too curious thou hearest of the generation of the Son and of the procession of the Holy Ghost but for the manner how the Father begets the Son or how the Father and Son do spire and send forth the Holy spirit be not too busie to enquire thou mayest know a little and consider a little but for the depth and main of this great mystery of grace let the generation of the Son of God be honoured with silence I remember one being too curious and too inquisitive Aug. lib 1 confess c. 12. what God was doing on that long Evum of eternity before he made the world it was answered he decreed to make hell for such curious inquisitors Be not therefore too nice in this consideration keep within bounds of sobriety and humility and then as thou art able to comprehend the Scriptures will discover that before God made the world in that long-long
fire which hath a most vehement flame SECT IV. Of hoping in Jesus in that Respect WE must hope in Jesus carrying on the great work of our salvation in a way of Covenant now what is hope but a good opinion of enjoying its object indeed a good opinion is so necessary for hope that it makes almost all its kinds and differences as it is greater or lesser so it causeth the strength or weakness the excess or defect of this passion hope This good opinion is that which renders hope either doubtful or certain if certain it produceth confidence or presumption presumption is nothing but an immoderate hope without a ground but confidence is that assurance of the thing hoped for in some measure as if we had it already in hand Hence it is that we usually say we have great and strong and good hopes when we would speak them assured which hath occasioned some to define it thus Hope is a certain grounded confidence that the desired good will come not to insist on this all the question is Whether those promises contained in the Covenant of grace belong unto me and what are the grounds and foundations on which my hope is built If the grounds be weak then hope is doubtful or presumptuous but if the grounds be right then hope is right and I may cast Anchor and build upon it In the disquisition of these grounds we shall only search into those qualifications which the Scripture tells us they are qualified with with whom the Lord enters into a Covenant of grace and these we shall reduce 1. To the condition of the Covenant 2. To the promise of the Covenant As 1. If thou art in Covenant with God then hath God wrought in thee that condition of the Covenant Acts 16.31 Rom. 10.9 a true and lively and soul-saving and justifying faith Believe on the Lord Jesus and thou shalt be saved If thou believest thou shalt be saved The promise of life contained in the Covenant is made onely to believers This is so sure a way of tryal 2 Cor. 13.5 that the Apostle himself directs us thereunto Examine your selves whether ye be in the Faith Ay But how shall I examine for there are many pretenders to faith in these dayes Why thus 1. True faith will carry thee out of thy self into Christ Gal. 2.20 I live yet not I but Christ liveth in me a faithful man hath not his life in himself but in Christ Jesus he hath his spiritual being in the Father and in his Son Jesus Christ he is joyned to the Lord and is one Spirit he seeth the Father in the Son and the Son within himself and also the Father within himself through the Son 2 Cor. 13.5 John 14.20 Joh. 17.22 23. Know ye not that Christ Jesus is in you except ye be reprobates Ye shall know me saith Christ that I am in the Father and you in me and I in you By faith we enjoy the glory of union The glory which thou hast given me I have given them that they may be one even as we are one I in them and thou in me though we have not the glory of equality yet we have the glory of likeness we are one with Christ and one with the Father by faith in Christ 2. True faith will carry thee beyond the world a believer looks on Christ over-coming the world for him and so by that faith he overcomes the world through him 1 John 5.4 Rev. 1.12 This is the Victory that overcometh the world even your faith Hence it is that the Saints are said To be cloathed with the Sun and to have the Moon under their feet when through faith they are cloathed with The Son of Righteousness the Lord Jesus then they trample upon all sublunary things as nothing worth in comparison of Christ 3. True faith is ever accompanied with true love if once by faith thou apprehendest Gods love and Christs love to thee thou canst not but love that God and love that Christ who loved thee and gave himself for thee 1 John 4.19 We love him because he first loved us he that loveth not God hath not apprehended Gods love to him if ever God in Christ be presented to thee for thy justification 1 John 4.8 it is such a lovely object that thou canst not but love him He that loveth not knoweth not God for God is love 4. True faith purifies the heart and purgeth out sin When God discovers this that he will heal back-sliding and love freely and turn away his anger then Ephraim shall say What have I any more to do with Idols Hos 14.8 if ever Christ reveal himself as the object of our Justification he will be sure to present himself as the pattern of our Sanctification the knowledge of Gods Goodness will make us in love with holiness they shall fear and tremble for all the goodness and for all the prosperity Jer. 33.9 that I procure unto them saith the Lord The golden chain of Mercy let down from Heaven doth bind us faster to the service of our God 5. Above all observe the rise true faith if it be true it is ever bottomed upon the sense and pain of a lost condition spiritual poverty is the nearest capacity of believing this is faiths method be condemned to be saved be sick and be healed Faith is a flower of Christ's own planting but it grows in no Soul but onely on the margin and bank of the Lake of fire and brimstone in regard there 's none so fit for Christ and Heaven as those who are self-sick and self-condemned to Hell They that be whole need not a Physician saith Christ but they that are sick Mat. 9.13 This is a Foundation of Christ that because the man is broken and hath not bread therefore he must be sold and Christ must buy him and take him home to his fire-side and cloath him and feed him there I know Satan argues thus Thou art not worthy of Christ and therefore what hast thou to do with Christ but Faith concludes otherwise I am not worthy of Christ I am out of measure sinful I tremble at it and I am sensible of it and therefore ought I and therefore must I come to Christ this arguing is Gospel-logick and the right method of a true and saving-faith for what is faith but the act of a sinner humbled weary laden poor and self-condemned Oh take heed of their doctrine who make faith to act of some vile person never humbled but applying with an immediate touch his hot boyling and smoaking Lusts to the bleeding blessed Wounds and Death of Jesus Christ 2. If thou art in Covenant with God then hath God fulfilled in some part the promises of this Covenant to thy Soul As 1. Then hath God put the Law into thy inward parts and writ it in thy heart look as Indenture answers to Indenture or as a face in the glass answers to a
us And we know that the Son of God is come This is the true God and eternal Life And without Controversie great is the Mystery of Godliness God was manifested in the Flesh 2. Unanswerable Reasons drawn from Scriptures prove him God Thus it appears 1. From those incommunicable properties of the Diety which are properly ascribed unto him He is eternal as God Rev. 1.17 He is infinite as God Mat 28.20 He is omniscient as God Mat. 9 4. He is omnipotent as God He that cometh from above is above all John 3.41 Phil. 3.21 Rev. 1.18 He is able to subdue all things unto himself He hath the keys of hell and death 2. From these Relations he hath with God as to be the only begotten Son of God John 1.18 The Image of the Father 2 Cor. 4.4 Col. 1.15 3. From those Acts ascribed to him which are only agreeable to the divine Nature as to be the Author of our Election John 13.18 To know the Secrets of our Hearts Ma. 9.4 To hear the prayers of his people John 14.14 To judge the quick and the dead John 5.22 And thus he creates as God John 1.4 He commands as God Mat. 8.26 He forgives as God Mat. 9.6 He sanctifies as God John 1.12 He glorifies as God John 10.28 4. From all those acknowledgments given to him by the Saints which are only proper unto God and thus he is believed on as God John 3.18 He is loved as God 1 Cor. 16.22 He is obeyed as God Mat. 17.5 He is prayed to as God Acts 7.59 He is praised as God Rev. 5.13 He is adored as God Heb. 1.6 Phil. 2.10 Surely all these are strong demonstrations and prove clearly enough that Christ Jesus is God But why was it requisite that our Saviour should be God I answer 1. Because none can save Souls nor satisfie for sin but God alone There is none saith the Psalmist that can by any means redeem his Brother or give a ransom for him Psal 49.7.15 but God will redeem my soul from the power of Hell 2. Because the satisfaction which is made for sin must be infinitely meritorious an infinite wrath cannot be appeased but by an infinite merit and hence our Saviour must needs be God to the end that his obedience and sufferings might be of infinite price and worth 3 Because the burden of God's wrath cannot be endured and run through by a finite Creature Christ therefore must be God that he might abide the burden and sustain the Manhood by his divine power 4. Because the enemies of our salvation were too strong for us How could any creature overcome Satan Death Hell Damnation Ah! this required the power of God there 's none but God that could destroy him that had the power of death that is the Devil 2. As Christ is God so he is true man he was born as man and bred as man and fed as man and slept as man and wept as man and sorrowed as man and suffered as man and died as man and therefore he is man But more particularly 1. Christ had a humane body Heb. 10.5 Wherefore when he came into the world he said Sacrifice and Offering thou wouldest not but a body hast thou prepared me And when the Apostles thought they had seen a Phantasm or a Spirit he said unto them Handle me and see because a Spirit hath no flesh and bones as you see me have Luke 24.39 Here 's a truth clear as the Son and yet O wonder Some in our times as Cochlaeus witnesseth do now avouch that he had but an imaginary body an aerial body a phantasm only in shew and no true body 2. Christ had an humane reasonable Soul My Soul is heavy unto Death said Christ Mat. 26.38 Luke 23.46 and again Father into thy hands I commend my Spirit Surely saith Nazianzen either he had a Soul or he will not save a Soul The Arrians opposed this saying Christ had no humane Soul but only a living flesh because the Evangelist saith that the Word was made flesh but this is a Synechdoche John 1.14 very usual in Scripture to put the part for the whole and signifieth as much as that he had said the Word was made man I know some reasons are rendred why the Evangelist saith he was made flesh rather than he was made man as 1. To shew what part of Christ was made of his Mother not his Deity nor his Soul but only his flesh 2. To express the greatness of Gods Love who for our sakes would be contented to be made the vilest thing flesh which is compared to grass Isa 40.6 All flesh is grass 3. To shew the greatness of Chirsts humility in that he would be named by the meanest name and basest part of man the soul is excellent but the flesh is base 4. To give us some confidence of his love and favour towards us because our flesh which was the part most corrupted is now united to the Son of God 3. Christ had all the properties that belong either to the soul or body of a man nay more than so Christ had all the infirmities of out Nature sin only excepted I say the infirmities of our nature as cold and heat and hunger and thirst and weariness and weakness and pain and the like but I cannot say that Christ took upon him all our personal infirmities infirmities are either natural common to all men or personal and proper to some men as to be born lame blind diseased as to be affected with Melancholy Infirmity Deformity how many deformed Creatures have we amongst us Christ was not thus his Body was framed by the holy Ghost of the purest Virgins Blood and therefore I question not it was proportioned in a most equal symetry and correspondency of parts He was fairer than the sons of men his countenance carried in it an hidden vailed star like brightness saith Jerome which being but a little revealed it so ravished his Disciples hearts that at the first sight thereof they left all and followed him and it so astonished his enemies that they stumbled and fell to the ground So then he had not our personal infirmities but only our natural and good reason for indeed he took not upon him an humane person but only an humane nature united to the person of his Godhead But why was it requisite that our Saviour should be Man I answer 1. Because our Saviour must suffer and die for our sins which the Godhead could not do 2. Because our Saviour must perform obedience to the Law which was not agreeable to the Law-giver the Godhead certainly is free from all manner of subjection 3. Because our Saviour must satisfie the justice of God in the same nature wherein it was offended For since by man came death 1 Cor. 5 21. by man came also the resurrection of the dead 4. Because by this means we might have free access to the Throne of Grace and might
Humane Nature incourageth us to come unto him even after his Resurrection he was pleased to send this comfortable message to the sons of men Iohn 20.17 Go to my Brethren and say unto them I ascend to my Father and your Father and to my God and your God now as long as he is not ashamed to call us Brethren Heb. 11.16 God is not ashamed to be called our God O the sweet fruit that we may gather of this Tree the real distinction of two Natures in Christ As long as Christ is man as well as God we have a motive strong enough to appease his Father and to turn his favourable countenance towards us here is our happiness that there is one Mediator between God and Man 1 Tim. 1.5 the Man Christ Jesus 5. consider the Union of the two natures of Christ in one and the same Person as he was the branch of the Lord and the fruit of the Earth so these two natures were tied with such a Gordian knot as sin hell and the grave were never able to untie yea though in the death of Christ there was a separation of the soul from the body yet in that separation the hypostatical Union remained firm unshaken and indissoluble in this Meditation thou hast great cause O my Soul to admire and adore wonderful things are spoken of thee O Christ he is God in a Person of a God-head so as neither the Father nor the Holy Ghost were made flesh and he is man in the nature of man not properly the Person the humane nature of Christ never having any Personal subsistence out of the God-head this is a mystery that no Angel much less man is able to comprehend we have not another example of such an Union as you have heard only the nearest similitude or resemblance we can find is that of the Branch and Tree into which it is ingraffed we see one Tree may be set into another and it groweth in the Stock thereof and becometh one and the same Tree though there be two natures or kinds of fruit still remaining therein so in the Son of God made man though there be two natures yet both being united into one Person there is but one Son of God and one Jesus Christ If thou wilt consider this great mystery of Godliness any further review what hath been said in the object propounded where this union is set forth more largely and particularly but especially consider the blessed effects of this union in reference to thy self as our nature in the person of Christ is united to the God-head so our persons in and by this Union of Christ are brought nigh to God Hence it is that God doth set his Sanctuary and Tabernacle among us and that he dwells with us and which is more that he makes us houses and habitations wherein he himself is pleased to dwell by his holy Spirit Ye are the Temple of the Living God as God hath said I will dewll in them and walk in them and I will be their God John 17 20 21 22 23. and they shall be my People 2. Cor. 6.16 Was not this Christs Prayer in our behalf I pray not for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me I in them and thou in me that they may be perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me By reason of this hypostatical union of Christ Gal. 4.6 the Spirit of Christ is given to us in the very moment of our regeneration And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father and hereby we know that we dwell in him and he in us because he hath given us of his Spirit As the members of the Body howsoever distinct amongst themselves and all differing from the head yet by reason of one soul informing both the head and members they all make one compositum or man so all believers in Christ howsoever distinct Persons amongst themselves and all distinct from the Person of Christ and especially from the Godhead which is incommunicable yet by one and the same spirit abiding in Christ Eph. 4.4 1 Cor. 6.17 and all his Members they become one there is one body and one spirit he that is joyned to the Lord is one Spirit O my Soul consider of this and in considering believe thy part in this and the rather because the means of this union on thy part is a true and lively faith faith is the first effect and instrument of the Spirit of Christ disposing and enabling thy soul to cleave unto Christ and for this cause I bow my knees unto the Father of our Lord Jesus Christ that Christ may dwell in your hearts by Faith Eph. 3.14 17. 6. Consider the birth of Christ this man-God God-man who in his divine generation was the Son of God in his humane generation was born in a stable for the saving of the Children of men who were as the oxe and mule having no understanding It were a fruitful meditation to consider over and over that sweet resemblance of Christ being a Vine me-thinks I hear the Voice of my beloved Cant. 2.10 13. rise up my love the fig-tree putteth forth her green figs and the vine with the tender grapes gives a good smell arise my love my fair one and come away if Christ knocks at the door who will not awake and arise if Christ comes in view who will not look unto Jesus if Christ the Vine calls us to come see the vine with the tender grape who will not taste the goodness smell the sweetness and after a little taste of that goodness and sweetness that is in him who would not long after more till we come from the first fruits to the last-fruits of the Spirit even to those visions and fruitions of Christ in Glory Consider O my soul of this Vine till thou hast brought Christ near and close unto thy self Suppose thy heart the Garden wherein this Vine was planted wherein it budded blossomed and bare fruit suppose the holy Ghost to come upon thee and to form and fashion in thee Jesus Christ thus Paul bespeaks the Galathians my little Children of whom I travel in Birth again untill Christ be formed in you would not this affect would not the whole soul be taken up with this come receive Christ into thy soul or if that work be done if Christ be formed in thee O Cherish him I speak of the Spiritual birth O keep him in thy heart let him there bud and blossome and bear fruit let him fill thy soul with his Divine Graces O that thou couldst say it feelingly I live yet not I but Christ
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
be in us I cannot see but the Baptism we use and the Baptism of John are in nature and substance one and the very same 1. Mat. 3.15 Luk. 7.29 30. John preached the Baptism of Repentance for the remission of Sins they have therefore the same Doctrine and the same Promise 2. The Baptism Ministred by John pertained to the fulfilling of all Righteousness and Luke testifies that the Publicans and People being Baptized of John they Justified God but the Pharisees dispised the Councel of God against themselves and were not Baptized only herein lies the difference that John Baptized in Christ that should die and rise again but we Baptize into the Name of Christ that is dead and risen again it is a difference in respect of Circumstance but not of the Substance Oh take heed of throwing away the Baptism of water upon the pretence of Baptism only with Fire Christ we see hath joyned them together and let no man separate them asunder Christ himself was Baptized with fire and yet Christ himself was Baptised with water SECT IV. Of the Fasting and Temptation of Christ 3. FOr the Fasting and Temptation of Christ in the Wilderness No sooner is Christ come out of the water of Baptism but he presently enters into the fire of temptarion no sooner is the holy Spirit descended upon his head but he is led by the same holy Spirit to be tempted in the wilderness no sooner doth God say This my Son but Satan puts it to the question if thou be the Son of God all these are but Ghrists preparatives to his Prophetical Office in the former Section Christ was prepared by a solemn Consecration and now he is to be further prepared by Satans Temptations there is much in this particular and therefore in the same method as the Evangelist layes it down Mat. 4.1.2 3. to v. 12. Mat. 4.1 to 12. I shall proceed Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil c. In the whole we may observe these several Branches as First the place where the Temptation was to wit the Wilderness Secondly the cause of Christ's going into the Wilderness the Spirits leading Thirdly the end of the spirits leading Christ into the wilderness to be tempted of the Devil Fourthly the time and occasion of the Devils onset at the end of forty dayes fast and when he was an hungred Fifthly the Temptations themselves which are in number three to which are added as many Victories which Christ had over the Tempter who therefore left him and so the Angels came and ministred unto him I shall begin first with the place where the Temptation was to wit in the Wilderness This wilderness was not that same wilderness or not that same place of the wilderness wherein John Baptist lived Mat. 3.1 For that wherein John Baptist lived was a place inhabited there was in that place Cities and Towns and a number of people to whom John Preached but this wilderness was devoid of men full of wild beasts so saith Mark Mark 1.13 He was tempted of Satan and was with the wild Beasts As Adam in his Innocency lived with wild Beasts and they hurt him not so Christ the second Adam lives here in a wilderness with wild Beasts and he has no hurt at all he is Adam-like in his safety and security but above Adam in the resisting of temptation Some say that in this wilderness during his forty dayes abode Christ was perpetually disturbed and assaulted with evil Spirits however the last brunt is only expressed because it was most violent now whether they appeared in any horrid and affrighting shapes during that time it is not certain but 't is most likely that to a Person of so great sanctity and high designation as Jesus was they would appear more angelical and immaterial and in representments intellectual because Jesus was not a Person of those low weaknesses to be affrighted or troubled with any ugly phantasmes 't is not much material to enquire of this but in the wilderness say they Christ was perpetually tempted and in this respect I know not but the Devil had more advantage now he had Christ in a wilderness solitariness is no small help to the speed of a Temptation Wo to him that is alone for if he fall there is not a second to take him up Others say that in this wilderness during his forty dayes abode Christ was continually exercised in Prayer and Fasting all that while he had his immediate Addresses and Colloquies with God he knew he had a great work of Redemption to promote and therefore his Conversation for this interval must be preparatory to it in this respect I know not but the wilderness might be an advantage to Christ's Design In this solitary place he could not but breath out more pure inspiration Heaven usually is more open and God usually is more familier and frequent in his visits in such places I know not what other experiences may be but if I have found any thing of God or of his Grace I may thank a Wood a Wilderness a Desert a solitary place for its accommodation and have I not a blessed Pattern here before me It was Solitude and Retirement in which Jesus kept his Vigils the desert places heard him pray in a privacy he was born in the wilderness he fed his thousands upon a Mountain apart he was transfigured upon a Mountain he died and from a Mountain he ascended to his Father I make no question but in these Retirements his Devotion received the advantage of convenient Circumstances especially of time and place And yet I dare not deny the firster opinion for I suppose both Christ and the Devil had their advantages of this Wilderness the one is to pray and the other to tempt 2. The cause of Christs going into the Wilderness was the Spirits leading Then was Jesus led of the Spirit into the Wilderness Christ was led by the good Spirit to be tempted by the evil Spirit O wonder that same Spirit which was one with the Father and the Son that same Spirit whereby Christ was conceived now drives him or leads him into the wilderness to be tempted of the Devil The manner of Christ's leading is a question some think he was led or catcht away from Jordan in some visible rapture towards the wilderness But to leave that and to come to Truths more necessary Christ taught us to Pray unto his Father Lead us not into temptation and yet he himself is now led into the same temptation which we must pray against surely this is for our instruction we are not to thrust our selves upon temptation Christ himself would not go into the Combat uncalled unwarranted how then should we poor weaklings presume upon any abilities of our own who dares grapple with the Devil in his own strength O take heed if we are to pray not to be led into temptation much more are we to
pray not to run into temptation before we are led and yet for the comfort of God's people if it be so that we are led if by divine permission or by an inspiration of the holy Spirit we are engaged in an action or in a course of life that is full of temptations and empty of comforts let us look upon it as an issue of divine Providence in which we must Glorifie God but no argument of disfavour or dislove of God and why because Christ himself who could have driven the Devil away by the breath of his mouth yet was by the Spirit of his Father led to a Tryal by the Spirits of Darkness My Brethren count it all joy saith James James 1.2 when ye enter into divers temptations knowing that the trial of your Faith worketh Patience 3. The end of the Spirits leading Christ into the wilderness it was either immediate or remote 1. For the immediate end it was to be tempted of the Devil to this purpose was Christ brought thither that Satan might tempt him One would think it a very strange design that the Son of God should be brought into a wilderness to be set on by all the Devils in Hell but in this also God had another remote end i.e. his own Glory and our good 1. His own Glory appeared in this had not Satan tempted Christ how should Christ have overcome Satan The first Adam was tempted and vanquished the second Adam to repay and repair that Foil doth vanquish in being tempted now herein was the Power of Christ exceedingly manifested the Devil having the Chain let loose he lets flie at Christ with all his might and Christ that without blows could not have got a Victory by this furious assault of Satan he both overcomes him and triumphs over him And herein were the Graces of Christ exceedingly manifested how was the Faith Patience Humility Zeal and Valour of Christ set forth which they could not have been if he had alwayes lain quietly in Garrison and never had come into the Skirmish Who could have felt the Odoriferous smells of those Aromatical Spices if they had not been punned and bruised in this Mortar of Temptation It was by this means that the Graces of Christ clearly shined forth to his eternal Praise 2. As it was for his Glory so also for our Good Now we see what manner of Adversary we have how he fights and how he is resisted and how overcome now we see the dearer we are to God the more obnoxious we are to a trial of temptation now we see that the best of Saints may be tempted or allured to the worst of evils since Christ himself is solicited to Infidelity Covetousness and Idolatry now we see that we have not a Saviour and High Priest Heb. 4.15 16. that cannot be touched with the feeling of our infirmities but such a one as was in all things tempted in like sort yet without sin and therefore we may go boldly to the Throne of Grace that we may receive Mercy and find Grace of help in time of need 4. The time and occasion of the Devils Onset it was at the end of forty dayes Fast and when he was an hungred Some say as you have heard that all those forty dayes when Christ was in the Wilderness he was tempted only invisibly for Satan during that time assumed not any visible or conspicious shape which it the end of forty dayes say they he did my meaning is not to controvert these points Howsoever for his tempting yet for his fasting forty dayes and forty nights there is no controversy and of that we had some Types before Christ came into the World thus Moses fasted forty dayes at the delivery of the Law and Elias fasted forty dayes at the restitution of the Law and to fulfil the time of both these Types Christ thinks it fit to fast forty dayes at the accomplishment of the Law and the promulgation of the Gospel In fasting so long Christ manifests his Almighty Power and in fasting no longer Christ manifests the truth of his Manhood and of his weakness that he might approve that there was no difference betwixt him and us but sin he both fasted and was an hungred we know well enough that Christ could have lived without meat and he could have fasted without hunger it had been an easy matter for him to have supported his Body without any means of nourishment or Life but to shew that he was man as well as God and so fit a Mediator betwixt God and Man he would both feed and fast make use of the Creature and withall suffer hunger And now our Saviour is an hungred this gives occasion to Satan to set upon him with his fierce and violent temptations he knows well what baits to fish withall and when and how to lay them he hath Temptations of all sorts he hath Apples to cozen Children and Gold for Men he hath the Vanities of the World for the intemperate and the Kingdomes of the world for the ambitious he considers the temper and constitution of the Person he is to tempt and he observes all our exterior Accidents Occasions and Opportunities but of this hereafter 5. The Temptations themselves are in number three whereof the first was this If thou be the Son of God command that these stones be made bread What an horrible Entrance is this if thou be the Son of God no question Satan had heard the glad tidings of the Angel he saw the Star and the Journey and the Offerings of the Sages he could not but take notice of the gratulations of Zachary Simeon Anna and of late he saw the Heavens open and he heard the Voice that came down from Heaven This is my beloved Son in whom I am well pleased and yet now that he saw Christ fainting with hunger as not comprehending how infirmities could consist with a Godhead he puts it to the question if thou be the Son of God Oh here 's a point in which lies all our happiness how miserable were we if Christ were not indeed and in truth the Son of God Satan strikes at the root in this supposition If thou be the Son of God Surely all the work of our Redemption and all the work of our Salvation depends upon this one necessary Truth that Jesus Christ is the Son of God If Christ had not been the Son of God how should he have ransomed the world how should he have done or how should he have suffered that which was satisfactory to his Fathers wrath how should his Life or Death have been valuable to the sins of all the world If Christ be not the Son of God we are all gone we are lost we are undon we are damned for ever O alas farewell Glory farewel happiness farewell Heaven If Christ be not the Son of God we must never come there well Satan thou beginnest thy assault like a Devil indeed if thou be the Son of God but
6.1 2. Isaiah describe thus I saw also the Lord sitting upon a Throne high and lifted up and his train filled the Temple about it stood the Seraphims They were God's Train and they filled the Temple And hence David addresses to God were said to be in the presence of Angels Before the Gods will I sing praises to thee I will worship towards thy Holy Temple Psal 128.1 2. The Septuagint translates it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Angels I know in the time of the Gospel we do not so fix God's presence to our Temples or places of publick assembling for the worship of his Name but to our Church-assemblies in such places why may we not Were the Rudiments of the Law worthy of an attendance of Angels and are the Churches of the Gospel destitute of so glorious a Retinue Did the blessed Spirits wait upon the Types and do they decline the Office at the ministration of the substance Is the Nature of Man made worse since the Incarnation of the Son of God Or have the Angels purchased an exemption from their Ministry since Christ became our Brother in the flesh We have little reason to think so the Apostle treating of a comely and decent demeanor to be observed in Church-assemblies and in particular of women's being covered or veiled there he enforces it from this presence of Angels 1 Cor. 11.10 Chrys hom 16. in 1 Cor. hom 15. in Heb. For this cause ought the Woman to have a covering on her head because of the Angels namely which are there present Upon this ground Chrysostome reproves the irreverent behaviour of his Auditory The Church saith he is not a Shop of Manufactures or Merchandize but the place of Angels and of Archangels the Court of God and the Image and Representment of Heaven it self I know thou seest them not but hear and know that Angels are every where and especially in the House of God where they attend upon their King and where all is filled with incorporeal powers By this time I hope we know what is the meaning of Christ's presence in Church-assemblies to wit the presence of his Spirit and the presence of his Angels Vse And if it be so would not a perswasion of this presence of Christ in our Church-Assemblies be a special means or motive to bring all into order Sometimes I wonder at the irreverent carriage of some Hearers Laughing Talking Prating Sleeping in our congregations what is this a demeanour beseeming the presence of Angels and the Spirit of Christ wouldst thou carry thy self thus in the presence of a Prince or of some earthly Majesty Chris ibid. If thou goest but into a Kings Palace as Chrysostome speaks thou composest thy self to a comliness in thy habit look gate and all thy guise and dost thou laugh I may add dost thou any way carry thy self undecently in God's Presence some there are that in the very midst of Ordinances the Devil usually rocks them asleep but Oh! dost thou not fear that thy damnation sleeps not how justly might Christ come against thee in his wrath and whip thee out of the Temple into Hell surely we should do well to behave our selves in such a presence with the thoughts and apprehensions of Heaven about us our business here is an errand of Religion and God himself is the object of our worship how then should our actions bear at least some few degrees of a proportionable address to God and Christ and the Spirit of Christ what is Christ's Presence in his Spirit and his Angels here Oh let us walk with God as Enoch did Gen. 5.22 let us do all we do as in the Presence of Christ and his Holy Angels And now was the first passeover after Christ's Baptism as it is writtten John 2.23 and the Jews Passeover was at hand and Jesus went up to Jerusalem This was the first year of Christs Ministry whereof the one half was carried on by his Prodromus or fore-runner John the Baptist and the other half betwixt his Baptism and this first Passeover was carried on by himself And now hath Christ three years to his death according to the method propounded I shall come on to the second year and to his actings therein in reference to our Souls Salvation CHAP. II. SECT I. Of the second Year of Christ's Ministry and of his Acts in general for that Year NOW was it that the Office of the Baptist was expired and Christ beginning his Prophetical Office he appears like the Sun in succession of the Morning-Star he takes at John and preacheth the Sum of the Gospel Faith and Repentance Repent ye and believe the Gospel Mark 1.15 Now what this Gospel was the sum and series of all his following Sermons expressed and declared it is fully contained in the new Covenant of which we have spoken for what is the Gospel but a Covenant of Grace wherein all the imperfections of our works are made up by the perfection and Grace of Jesus Christ the Gospel is not a Covenant of works i.e. it is not an agreement upon the stock of innocence requiring strict and exact obedience without any allowance of Repentance no no be Holy saith the Gospel and where that fails Repent and believe By this time the work in his hand was grown high and pregnant and Jesus saw it Convenient to chuse more Disciples with this Family he goes up and down the whole Galilee Preaching the Gospel of the Kingdom healing all manner of Diseases curing Demoniacks cleansing Leapers giving strength to Paraliticks and to lame People It is not my purpose to enlarge on all the Sermons Miracles Conferences or Colloquies of Christ with men I am not for large Volumes and I suppose with John that if all the Acts of Christ should be written with Commentaries on them that even the world it self could not contain the Books that should be written John 2.25 In this year therefore I shall contract and limit my self to the Consideration of Christ in these two particulars As first to his Preaching 2. To his Miracles both these relate to the use and exercise of his Prophetical Office SECT II. Of Christ's Sermons this Year 1. HIs Preaching this year was frequent and amongst others his Sermons now it was that he delivered the first Sermon Repent for the Kingdom of Heaven is at hand 2. Now was it that he delivered that spiritual and mystical Sermon of Regeneration at which Nichodemus wonders John 3.4 how can a man be born when he is old Can he enter the second time into his Mothers womb and be born But Jesus takes off the wonder in telling him this was not a work of flesh and blood but of the Spirit of God for the Spirit bloweth where it listeth and is as the wind certain and notorious in the effects but secret in the Principle and manner of production Then Christ proceeds in his Sermon telling him yet of higher things as of
any man have not the Spirit of Christ he is none of his but if the Spirit of him that raised up Jesus from the dead dwell in you then he that raised up Christ from the dead shall also quicken your mortal bodyes and I may add your mortal souls by his spirit that dwelleth in you Christs Spirit if Christs resurrection be ours will have the same operation and effect in our souls that it had in his body as it raised up the one so it will raise up the other as it quickened the one so it will quicken the other But the question here will run on how shall we know whether we have received this quickning Spirit many pretend to the Spirit never more than at this day but how may we be assured that the Spirit is ours I answer 1. The Spirit is a Spirit of illumination here is the beginning of his work he begins in light as in the first creation the first-born of God's works was light Gen. 1.3 God said let there be light and there was light so in this new creation the first work is light God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 to give the light of the knowledg of the glory of God in the face of Jesus Christ Hence the state of nature is called darkness and the state of grace is called light Ye were sometimes darkness but now ye have light in the Lord. Eph. 5.8 1 Pet. 2.9 And he hath called you out of darkness into his marvellous light There is a light in the mind and a light in the heart of those who have the Spirit of Christ there is a speculative and an affective knowledg not only to know the truth but to love it believe it embrace it O my soul wouldst thou know whether Christs Spirit be thine consider and see then whether any of this new light of Jesus Christ hath shined into thy heart take heed deceive not thy self thou mayest have a great deal of wit and knowledg and understanding and yet go to hell this light is a light shining into thy heart this light is a Christ-discovering light this light is a sin-discoverings light this light will cause thee to find out thy hypocrisy deadness dulness in spiritual duties if thou hast not this light thou art near to eternal burnings darkness is one of the properties of hell and without this light inward darkness will to utter darkness where is nothing but weeping and wailing and gnashing of teeth 2. This quickening spirit is a spirit of faith as it reveals Christ so it inclines mens hearts to close with Christ upon those Gospel-terms as he is offered I know there are degrees and measures of faith but the least measure of faith is a desiring panting breathing after the Lord Jesus and no sooner hath the soul received that new light from the spirit of Christ but it is presently at the same instant exceedingly affected with Jesus Christ O it desires Christ above all desires I know not a more undeceiving sign than this read over the whole Bible and where ever there was any soul-saving discoveries there ever followed inward desires soul-longings after Jesus Christ when Paul preached of the resurrection of Christ some there were that mocked jeered and slighted that doctrine but others whose heart the Lord stirred they were exceedingly taken with it saying we will hear thee again of this matter yea this very Sermon so wrought on some that they believed among whom was Dyonysius the Areopagite a woman named Damaris and others with them Acts 17.32 34. and when he preaced another Sermon on the same subject at Antioch the Jews were much offended but the Gentiles were so exceedingly taken with it that they besought Paul that these words the very same resurrection Sermon might be preached to them the next Sabbath day Their very hearts did so long after Christ whom Paul had preached that when the congregation was broken up Acts 13.42 many of the Jews and religious Procelites followed Paul and Barnabas and the next Sabbath day came almost the whole City together to hear the same Sermon O my soul 43. dost thou hear these Sermons of Christs resurrection dost thou hear sweet-Gospel-preaching 44. dost thou hear the free tenders and offers of Christ with all his glory and excellency to poor sinners to vile lost undone souls and art thou no whit taken with them canst thou sleep away such Sermons as these hast thou no heart-risings no stirrings workings longings desires in thy soul O take heed this is a dangerous case but on the contrary if thou sayest in thy heart Oh that I could hear this Sermon again O the sweet vertues of Christs resurrection I had not thought such honey could have dropped out of this rock O the blessed beginnings and springings of grace which I felt in my soul on such a meditation Oh the desire the delight O the longings O the comforts of Christs resurrection O the drawings of the Spirit inclining my heart to receive Jesus Christ to close with him and to rest on him and to give up my self to him why this Spirit of faith doth argue thy title and interest to the quickening spirit of Christ 3. Thy quickening Spirit is a Spirit of sanctification such was the Spirit whereby Christ was raised he was declared mightily to be the Son of God Rom. 1.4 according to the Spirit of sanctification by the resurrection from the dead That same Spirit which raised up Jesus Christ was that same divine Spirit which sanctified his humane nature wherein it dwelt and such is that quickening Spirit to all in whom it dwelleth it is a Spirit of holiness and it works holiness changing the heart and turning the bent of it from sin to holiness 2 Cor. 5.17 If any man be in Christ he is a new creature old things are passed away behold all things are become new q. d. When once the believer is by an act of faith passed over unto Christ there goes immediately from the Spirit of Christ into his soul an effectual power which alters and changes the frame of the whole man now he is not the same that he was he is changed in his company in his discourse in his practise he is changed in his nature judgment will affections he is sanctified throughout in soul body and Spirit O my soul try thy self by this sign dost thou find such an inward change wrought in the soul dost thou find the law of God a law of holiness written on thy hearr dost thou find a law within thee contrary to the law of sin commanding with authority that which is holy and good so that thou canst say with the Apostle I delight in the law of God after the inward man Rom. 7.23 25. Rom. 8.1 and with my mind I my self serve the law of God if so surely this is no other but the
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
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
whence all those rivers of living waters flow And therefore saith the Evangelist expresly This spake he of the Spirit which they that believe should receive of what Spirit even of the Holy Ghost which in full measure was not yet given because that Christ was not yet glorified it is the same spirit which believers receive whence all these rivers of living waters flow but those rivers flow not from habital grace nor from any of the graces of the Holy Ghost but from the Holy Ghost himself Again When the Spirit of truth is come he will guide you into all truth John 16 1â— and he will shew you things to come Now the habits of grace cannot guide or teach or shew a man things to come the habits of grace cannot speak and hear as it is there written He shall not speak of himself but whatsoever he shall hear that shall he speak This can be no other than the spirit in his own Person this is the Comforter that hears and speaks and guides into all truth and shews us things to come Again The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Besides the grace of the Spirit which is the love of God the Holy Ghost Rom. 5.5 or the Spirit it self is said to be given unto us And Ye are not in the flesh but in the Spirit Rom. 8.9 If so be that the Spirit of God dwell in you Here 's a plain distinction betwixt the new man our being in the Spirit and the Spirit dwelling in us Now if any man have not the spirit of Christ i.e. the same holy Spirit which dwelleth in our head and Saviour Jesus Christ he is none of his But if the spirit of him that raised Jesus from the dead dwell in you v. 11. he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you This Spirit cannot be meant of habitual grace for habitual grace did not raise up Jesus from the dead no no it was the same Spirit that dwelt in Christ and that dwels in us Again Know ye not that ye are the Temple of God 1 Cor. 3.16 1 Cor. 6.19 and that the Spirit of God dwelleth in you And know ye not that your body is the Temple of the holy Ghost which is in you now gifts and graces are not properly said to dwell in Temples this belongs rather to persons than qualities and therefore it is meant of the holy Ghost himself Ye are the Temples of the living God surely graces are not the living God 2 Cor. 6.16 But ye are the Temples of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people 2. The arguments to confirm this are such as these 1. Actions are ascribed to the Holy Ghost as given unto us or dwelling in us Joh. 16.8 13. Rom. 8.15 16 When the spirit is come he will reprove the World of sin And when the spirit of truth is come he will guide you into all truth And yea have received the spirit of adoption whereby ye cry Abba Father And this spirit beareth witness with our spirits that we are the Children of God These actions are usually given to the Holy Ghost I mean to that Holy Ghost which we receive and dwelleth in us it reproves it guides it helps it satisfies it witnesseth now actiones sunt suppositorum actions are of persons and not of qualities habitual grace cannot reprove or guide or teach or help our infirmities these are the actions of the Spirit himself in his own person 2. The spirit it self is the bond of our mistical union with Jesus Christ and therefore it is the Spirit it self that dwelleth in us Look as it is in our body there is head and members yet all are but one natural body because they are animated and quickned by one and the self-same soul so it is in the mistical body Christ is our head and we are his members and yet both of us are but one mystical body by reason of the self-same Spirit dwelling in both And hence it is said that Christ dwelleth in us by his spirit 2 Cor. 13.5 John 6.26 Know ye not that Christ Jesus is in you except ye be reprobates he that eateth my flesh and drinketh my blood dwelleth in me and I in him And I live saith Paul yet not I Gal. 2.20 but Christ liveth in me How in me not corporally for in that sense The Heavens must receive him untill the time of the restitution of all things but spiritually according to the testimony of the Apostle Acts 3.21 because ye are sons God hath sent forth the spirit of his Son into your hearts Gal. 4.6 This is the mystery that should be known among the Gentiles the glorious mystery yea the rich and glorious mystery Col. 1.2 the Apostle gives it all these Epithetes the riches of the glory of this mystery which is Christ in you the hope of glory 3. As Satan keeps his residence in wicked men working them unto all manner of sin and holding them captive to do his will so the spirit of God coming and thrusting him out of possession dwelleth in us leading us into all truth replenishing us with all graces and enclining us to all holy Obedience There is little question but whilest men remain in the state of infidelity the strong man Satan keeps possession and dwelleth in them though not after a gross and sinsible manner as in Demoniacks yet invisibly and spiritually ruling and reigning in them and making them his slavâ— to do his will and therefore by the same reason when a stronger than he cometh even the good spirit of God he casts him out and takes possession and dwells and reigns and rules in our souls and bodies If the spirit it self dwell not in us then how would there be three that bear witness the Apostle tells us 1 John 5.8 There are three that bear witness in earth or in our hearts the Spirit the water and blood now by water is meant sanctification it is our sanctification that bears witness with us that we are the Children of God and this sanctification consists either in the habit of grace or in the actings of grace if therefore the spirit of Christ in a believer were nothing else but grace then it were all one with the testimony of water but there are three that bear witness there 's the testimony of the spirit of blood and of water not only justification and sanctification which are but two witnesses but the spirit is superadded and that also bears witness in our Consciences that we are the Children of God and that Jesus Christ is the Son of God Christians think me not tedious in these proofs these are not speculative notional poynts that tend not to edification but are
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
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
hear of such a Christ and are we not all in a burning love in a seraphical love or at least in a conjugal love O my heart how is it thou art not love sick how is it thou dost not charge the daughters of Jerusalem as the spouse did Cant. 5.8 I charge you O daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love 2. For his bounty no sooner was he ascended and set down at God's right hand but he gives gifts unto men and he sends down the holy Ghost This was the Gift of gifts I shall only weigh two Circumstances in this Gift either whereof both dignifies and casts a sparkle of bounty from the Giver into the heart of the Receiver to move him to love As One Circumstance is the greatness of the Giver certainly the preheminence or dignity of any principle ennobleth and enhanceth the effect a gift coming from a great Person carries ever a scent with it of a certain greatness and relisheth either of excellency or superiority or nobility or all It is storied of Charles the fifth that in his wars being ever prest with want of money and so unable to remunerate the services of divers Dutch Captains and Nobles whom he had entertained he used after any great exploit performed by them to call together his Nobles and Camp into such a field and there in the presence of them all to take a Gold chain from about his own neck and to put it about the neck of such a Captain or such a Collonel and so to embrace him and to give him thanks for his gallant service why this they esteemed a greater favour being Circumstanced by such a Person in such a way than if in very deed he had given them a sufficient pay or remuneration O they valued that Chain more than many bushels of the like Gold the very Person of the Emperour hanged at the Chain such a precious Jewel as in warlike conceits a million of Gold could not countervail O my soul if an Emperour thus gained the affections of men how shouldst thou but love Christ the great Emperour of Heaven and Earth Numb 11 17. it was he that gave thee his Spirit it was he that took off the Spirit which is upon him so is the expression of God to Moses and put it upon thee and doth not the Person of Christ the Dignity of Christ inhance the value of the gift as all gifts are signs of love so the love of a great Personage and the gifts issuing from such a love ought more to be accounted than any gifts of any meaner person whatsoever 2. Another Circumstance is the greatness of the Gift this argueth greatness of good will and consequently deserveth a correspondence of a semblable affection Now what greater gift had Christ in store than to give his own spirit the spirit proceedeth from him and is the same essence with himself the spirit is the third Person of the true and only God-head proceeding from the Father and the Son and coeternal coequal and consubstantial with the Father and the Son this appears by those divine Attributes and Properties which are attributed and communicated to the holy spirit As 1. Eternity God never was without his spirit Gen. 1.1 2. In the beginning God created heaven and earth and the Spirit of God moved upon the face of the waters 2. Omnipotency because he together with the Father and the Son createth and preserveth all things By his Spirit he hath garnished the heavens Job 26.13 33.4 1 Cor. 12.11 1 Cor. 2.10 the Spirit of God hath made me and all these things worketh that one and the self-same Spirit dividing to every man severally as he will 3. Omnisciency or the knowledge of all things For the Spirit searcheth all things yea the deep things of God 4. Immutability or unchangeableness Men and brethren Acts 1.16 Rom. 5.5 this Scripture must needs have been fulfilled which the holy Ghost spake 5. Infinite mercy or love God is love and the love of God is shed abroad in our hearts by the holy Ghost which is given unto us 6. Holy indignation even against hiâ—â—en sins They rebelled and vexed his holy Spirit Isa 63.10 Acts 5.3 4 9. Eph. 4.30 why hath Satan filled thy heart to lye to the holy Ghost thou hast not lyed unto men but unto God a plain Text for the Divinity of the holy Ghost How is it that ye have agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption I might add Miracles Mat. 12.28 28.19 1 Tim. 4.1 2 Cor. 3.38 and the institution of Sacraments and Prophesies and Gifts and Graces as the effects of his Divinity I cast out devils saith Christ by the Spirit of God and baptize in the Name of the Father and of the Son and of the holy Ghost And the Spirit speaketh expresly that in the latter times some shall depart from the faith And we are changed into the same image from glory to glory even as by the Spirit of the Lord. See now how the holy spirit is God coeternal coequal and consubstantial with God the Father and God the Son is not this a great gift yea as great a gift as possibly can be given what can he more than to give himself and to give his spirit O the bonds of love that are upon man towards Christ in this respect Come my soul and take a view of the Glory and Bounty of Jesus Christ if thy heart be not all brass and iron and stone if there be any fleshiness softness or pliableness in it why then how shouldst thou chuse but love if either beauty or bounty if either Majesty or magnificence can draw thy affection Christ will have it for in him is all O let him be thy all surely if thou hast any thing besides himself he is the Donor of all he is the beauty of all the sum of all the perfection of all yea he is the Author Preserver and Finisher of all SECT VII Of Joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on the great work of our salvation for us in these particulars there is not a particular under consideration but 't is the object of a Christians joy As 1. How should it heighten my joys and enlarge my comforts when I do but consider that Christ is ascended into glory by this it is clear and evident that Christ is accepted of the Father for me or otherwise he should never have been received into Heaven if any frown had been in the face of God surely Christ coming so near God he should have had it if any exception had been against his satisfaction any flaw in our pardons surely Christ should have heard of it yea without question he must have been turned out of Heaven until he had made a full payment of our debts
communion which the Saints shall have with Christ never will their eyes be off-him never will their thoughts wander after any other objects O the intimacy that will be then betwixt Christ and Christians Oh what communication of glory will there be to each other These shall walk with me saith Christ for they are worthy Rev. 3.4 O my soul if this be the business of Christ's intercession if all these particulars are contained in the bowels of this one transaction how is it that thou art not in a fainting swoon how is it that thou art not gasping groaning sick unto death with the vehement thirst after thy part and portion in Christ's intercession if there be such a thing as the passion of desire in this heart of mine O that now it would break out Oh that it would vent it self with mighty longings and infinite aspirings after this blessed Object why Lord I desire but help thou my faint desires blow on my dying spark it is but little and if I know any thing of my heart I would have it more Oh that my spark would flame why Lord I desire that I might desire Oh breath it into me and I will desire after thee SECT IV. Of hoping in Jesus in this respect 4. LEt us hope in Jesus carrying on this work of our salvation in his intercession It is good that a man should hope Indeed if it were not for hope Lam. 3.26 the heart would not hold only look that our hope be true hope very hypocrites have a kind of hope but if God's Word be true The hope of unjust men shall perish Prov. 11.7 Job 27.8 9. Job 8.13 14. What is the hope of the hypocrite Will God hear his cry whe◠trouble cometh upon him No no The hypocrites hope shall perish his hope shall be cut off and his trust shall be as a Spiders web O my soul hope in Jesus but rest not till thou canst give a reason of thy hope till thou canst prove that they are the hopes which Grace and not only Nature hath wrought that they are grounded upon Scripture-promises and sound evidences that they purifie the heart that the more thou hopest the less thou sinnest that they depend on sure and infallible causes as on the truth power and mercy of God on the merits mediation and intercession of Jesus Christ what is this last amongst the rest I mean the intercession of Christ the spring of thy hope canst thou follow the stream till it brings thee to this Fountain or Well-head of hope that now thou canst say O this intercession is mine come search and try it is worth the pains and to put thee out of question and in a more facile way of discerning I shall lay down these signs As 1. If Christ's intercession be mine then is the Spirits intercession mine or if thou wouldst rather argue from the effect to the cause then thus if the Spirit 's intercession be mine then is Christ's intercession mine In this case we need not to ascend up into Heaven to learn the truth rather let us descend into our own hearts and look whether Christ have given us of his spirit which makes us cry unto God with sighs and groans which cannot be expressed he that will know whether the Sun shine in the Firmament he must not climb into the clouds to look rather he must search for the beams thereof upon the earth which when he sees he may conclude that the Sun shines in the Firmament O come and let us ransack our own consciences let us search whether we feel the Spirit of Christ crying in us Abba Father certainly these two are as the cause and the effect Christ's intercession in Heaven and his Spirits intercession on earth are as twins of a birth or rather such is the concatenation of these two that Christ's intercession in Heaven breeds another intercession in the hearts of his Saints It is the same Spirit dwelling in Christ and in all his Members that moves and stirs them up to cry Abba Father Here then is my Argument if Christ hath put his spirit into thy heart and if the Spirit hath set thine heart on work to make incessant intercessions for thy self then is Christ's intercession thine There is a kind of a round in the carrying on of this great work of intercession as 1. Christ intercedes for his people O that my Spirit might go down 2. God harkens to the intercession of Christ Away holy spirit get thee down into the hearts of such and such 3. The spirit waits on the pleasure of them both and no sooner down but he sends up his intercession back again Christ cries to God and God sends the spirit and the spirit goes and ecchoes in the hearts of Saints to the cries of Christ Gal. 4.6 Much of this is contained in that one Text God hath sent forth the Spirit of his Son into our heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying as if he meerly acted our tongues Abba Father here is God the Father God the Son and God the holy Ghost and all are acting their parts on the elect people of God the Son intercedes O that my spirit may be given to these the Father willingly grants Away holy spirit and as my Son asketh enter and take possession of those sinful hearts the holy spirit obeys and no sooner in the hearts of his Saints but he cryes in them Abba Father God hears Christ and the spirit hears God and the Elect hear the spirit and now because the Spirit speaks in the Elect Mosea 2.21 God hears the Elect much like unto this is that of the prophet And it shall come to pass in that day I will hear saith the Lord I will hear the heavens and they shall hear the earth and the earth shall hear the corn and wine and oyl and they shall shall hear Jezreel O my soul to the test hath God sent forth the spirit of his Son into thy heart hast thou the in-dwelling of the Spirit and now by the help of the spirit canst thou pray with earnestness confidence and an holy importunity canst thou cry Abba Father Canst thou cry with earnestness Father with confidence and Abba Father or Father Father with an holy importunity why these are the very signs of the spirits intercession O my soul that thou wouldst deal faithfully with thy own self canst thou by the help of the spirit go to the Father in the name of Christ as Christ is gone before into the holy of holies to intercede so canst thou with boldness follow after Heb. 10.19 and enter into the holiest by the blood of Jesus Canst thou say God hath given me his spirit and his spirit hath shewed me Christ as my Mediator at the right hand of God and now under the wing of such a Mediator I can by the Spirits assistance go with boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with assuming a liberty to speak any thing I
out of our selves otherwise we cannot see his Glory we are in our selves shut up in a dark dungeon and therefore we are called upon to come forth into the clear light of faith and with the Eyes of Faith to behold in daily meditation the Glory of Christ Jesus SECT II. An Exhortation to look off all other things ONe word of Exhortation Christians I beseech you look off all other things especially all evil things I know I am pleading with you for an hard thing I had need of the Rhetorick of an Angel to perswade you to turn your Eyes from off these things nay if I had all were too little it is God only must perswade Japhet to dwell in the tents of Shem and yet let me offer a few considerations venture at a perswading of you Gen. 9.17 and leave the issue with God 1. Consider that all other evil things are in Gods account as very nothing verily every man at his best estate is altogether vanity not only man but every man Psal 39.5 nor every man in his worst condition but every man at his best estate nor every man man at his best estate is little worth but every man at his best estate is vanity emptiness nothing it may be so in part nay but in every part he is wholly totally altogether vanity would any man think that a great rich honourable Man whom we look upon with such high admiring thoughts should be laid thus low in Gods esteem O wonder wonder and yet 't is no such wonder but one day you shall find the experience of this truth your selves Rich men have slept their sleeps and none of the men of might have found their hands Psal 76.5 or as others render it they have found nothing in their hands that is rich men have passed over this life as men do pass over a sleep imagining themselves to have golden mountains and rocks of diamond but when they awake at the day of death they find themselves to have nothing Why Christian wilt thou set thine eyes upon that which is not Prov. 23.5 1. Observe that riches are not they are nothing those things that make men great in the eyes of the world are nothing in the eyes of God 2. Observe that God would not have us so much as set our eyos upon them they are not objects worth the looking on 3. Observe with what indignation he speaks against those that will set their eyes upon these vanities Wilt thou set thine eyes upon a thing which is not q. d. what a vain unreasonable sottish sensless thing is this 2. Consider that all such things if they are any thing they are but trifles deceits thornes miseries uncertain things this is an ordinary theme it is every mans object every mans subject a very easie thing it is to declaim up the vanity misery uncertainty of the creatures Ay but do you make it the matter of your meditation be you serious in it think of it deeply and desire God to be in your thoughts Oh what work will it then make in your breasts O how would it wean your loves and desires off all these things Christians consider all these adjuncts of all sublunary things when the creatures tempt you be not inticed by the beauty of them so as to forget their vanity say Here is a flower faire but fading here is a glass that 's bright but very brittle 3. Consider the difference of these objects Christ and all other things as thus all other things are vanities but Christ is a real solid substantial excellent glorious thing all other things are temporary fading things but Christ is an enduring substance the same yesterday Revel 1.4 and to day and for ever which is and which was and which is to come all other things are thorns vexation of spirit but Christ is full of joy and comfort a most ravishing object Cant. 5.16 all composed of loves or altogether lovely O who would make it his businesse to fill his coffers with pibbles when he may have pearls or gold or silver or precious things what must you look off your sins why see before you the graces of the Spirit of Christ must you look off your idel sinfull company see before you the fellowship of the Father 1 John 1.3 and the Son the Lord Jesus Christ must you look off your pomp and glory see before you the priviledge of adoption you shall be called the sons and daughters of God Rom. 8.13 heirs and co-heirs with Christ must you look off your worldly riches see before you the riches of the graces of Christ must you look off sinful pleasures see before you fulness of joy Psal 16.11 at Christs right hand are pleasures evermore must you look off your own righteousness see before you the righteousness of Christ Jesus O what a vast difference is there betwixt these objects Christ and all other things 4. Consider that Christ looked off heaven and heavenly things for you how much more should you look off the earth and earthly things the world and worldly things for him Christ left the glory the company the pleasures of Paradise for you and he made himself of no reputation he nothing'd himself as it were for you you know the grace of our Lord Jesus Christ 2 Cor 8.9 who though he was rich yet for your sakes he became poor that you through his poverty might be made rich O let that melting love win you to him and wean you off all other things 5. Consider that the rational soul of man is oft too high a birth to spend its strength upon other things the soul of man is of the same nature with Angels it is a kind of divine spark now if a man have a golden mill he would not use it to grind dirt straws and rotten sticks in the soul the mind the thinking faculty of man is too high to be exercised in the things of this earth the soul is of a most excellent capacious nature it is fit to converse not only with Angels but with the eternal God himself with Father Son and Holy Ghost it is of a transcendent being put all the world into the ballance with it and it is nothing in comparison the soul of the meanest gally-slave is more precious than heaven and earth than Sun and Moon and stars and all the hoast of heaven now if a mans soul be of such an high-born nature if the Lord hath put such a spirit into the bosome of man for him to bestow the strength of it upon low base mean and earthly things Oh what an evil is this 9. Consider how short is the time that you have here in this world this is the argument of the Apostle 1 Cor. 7.29.31 because the time is short therefore let us use the world as if we used it not therefore let our hearts be taken off these things yet a few days and you
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
coming to Christ as a river of much waters is strong in coming home to the Ocean 13. That Christ gives the sense of his own worth and excellency unto them they see now in Christ is wisdome surpassing the brightness of the Sun even all the treasures of wisdome in Christ is power excelling the strength of rocks he is not onely strong but strength it self in Christ is Honour transcending all the Kings of the earth for he is King of Kings and Lord of Lords in Christ is beauty excelling the Rose of Sharon and Lilly of the valleys he is fairer than all the flowers of the field than all the precious stones of the earth than all the lights in the firmament than all the Saints and Angels in the highest heavens 14. That Christ gives the sense of their wants and of the worlds vanity and of his sutable goodness unto them In looking unto Jesus they see themselves in themselves miserable and all other things miserable comforters they have learnt the meaning of that Psalm Psal 146.3 4. Put not your trust in Princes nor in the son of man and in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish happy is the man that hath the God of Jacob for his God whose hope is in the Lord his God 15. That Christ gives all things every thing unto them All things are yours saith the Apostle whether Paul 1 Cor. 3. 22 23. or Apollo or Cephas or the world or life or death or things present or things to come all are yours and you are Christs and Christ is Gods All things are yours First all the Ministers of Christ from the highest to the lowest whether Paul or Apollo or Cephas they are your servants they are men that watch over you for your salvation Secondly the world is yours indeed the world stands but for your sakes if your number were but once compleated quickly would the world be set on fire you will say ay! but how is the world ours we find not this for who hath the world at will why though you have not yet the misery you find in the world the want of wealth as well as the enjoying of it is yours i e. it tends to your advantage Thirdly life is yours it is a fitting a preparing a squaring of you for a better life even for eternity Fourthly death is yours for you shall die just then when it is best for you death shall serve but as a servant to your advantage 1 Tim. 4.8 Fifthly things present and things to come are yours godliness hath the promise of this life and of that which is to come Sixthly I will add the Lord himself is yours take God and look on him in his greatness in his mighty power even this great God the Lord of heaven and earth is yours he is yours and all that he hath is yours and all that he doth is yours and all that he can do is yours I will be thine saith God to Abraham I will be to thee an exceeding great reward Gen. 15.1 Here is a Catalogue an Inventory of a Christians riches have Christ and have all when an Heathen was but asked where all his treasure was he answered where Cyrus my friend is and if any ask you where all your treasure is you may answer where Christ your friend is in this respect you may truly say Ephes 3.8 there is no end of your riches they are called the unsearchable riches of Christ Paul could find no bottom of these riches O who would not look unto Jesus If Christ be yours besides those particulars enumerated in this Text 1 Cor. 3.22 23. God is yours the Father is yours the Son is yours the Spirit is yours all the promises are yours for in Christ they are all made and for him they shall be performed Come let the proud man boast in his honour and the mighty man in his valour and the rich man in his wealth but let the Christian pronounce himself happy only happy truly happy fully happy in beholding Christ enjoying Christ having Christ in Looking unto Jesus You have the Motives of our wants in case of neglect and of our riches in case we are active frequent serious and lively in this Duty But for our further encouragement to fall upon it I shall add a few Motives more SECT VII More Motives to encourage us in this work 1 COnsider your looking on Jesus will maintain your communion with Jesus and is not this worth the while Why Christians what is this communion with Christ but very heaven aforehand hereby we enjoy his person and all sweet relation to his person his death and all the saving fruits priviledges and influences of his death hereby we are brought into Christs banquetting-house Cant. 2.4 held in his galleries his banner over us being love hereby we are carried up into the Mount with Christ that we may see him as it were transfigured and may say with Peter Master it is good for us to be here and let us here build Tabernacles Oh it 's an happy thing to have Christ dwell in our hearts for us to lodge in Christs bosome Oh it s an happy thing to maintain a reciprocal communication of affairs betwixt Christ and our souls as thus he bare our sins take we his healing he endured wounds for us drink we the spiritual balsom that sprang out of his wounds he took upon him our unrighteousness do we cloath our selves with his righteousness he endured pains for us come we to him and take his rest to our souls he embraced our curse and condemnation do we embrace his blessing justification and salvation To this end do we look on Jesus if he hide his face by desertions rest not till we find him if we find him hold him fast let him not go disturb him not out of our hearts by our corruptions Thus if we would prize the presence of Christ how comfortably should we maintain and encrease our Communion with Christ 2. Consider that your daily necessities call for a frequent looking up unto Jesus you have need of Christ you have need that he pray in you and need that he pray for you to your heavenly Father you have need that he work in you and need that he work for you his own blessed will you have need that he present you and yours blameless before his Fathers presence in life and death and at the judgment day there 's not a moment in your life wherein you stand not in continual need of Jesus Christ And can a hungry man forget his bread can the heart that pants for thirst forget the River can a man in bonds forget freedom can a child in distress forget a Father in honour and wealth Oh then let your necessities drive you to Christ and mind you of Christ Is not he the fountain that supplies all wants Christians consult your own
thought but somtimes the soul doth muse or meditate on it self as when it thinks of its own Essence or faculties or the like and this we call a reflect thought why now the soul understands it self now it hath some Idea or image of it self now it conceives it self this is our phrase it conceives it self There is not only a carnal but a spiritual Conception as when I understand this or that I say I conceive this or that I have the Idea or image of this or that within my Soul Or as in a glass a man doth conceive and get a perfect image of his own face by a way of reflection so God in beholding and minding of himself doth in himself beget or conceive a most perfect and a most lively image of himself which very image is that in the Trinity which we call the Son of God Thus you read in Scripture that Jesus the Son of God is called the brightness of his Fathers Glory Heb. 1.3 and the express Image of his person 1. The brightness of his Fathers Glory herein God the Father is compared unto a lightsom body and God the Son unto a beam or splendor sent forth or issuing out from that glorious body 2. The express Image of his Person herein God the Father is compared unto a seal and God the Son unto an impression resulting from the seal Now look as wax upon a seal hath the engraven Image of the Seal so the Son of God which the Father hath begotten or conceived of his own understanding is the very Image of his Fathers understanding hence not only the Father but also the Son is called Understanding it self I have Counsel and Wisdom saith Christ I am Vnderstanding Prov. 8.14 whatsoever the Father is the Son is indeed the understanding in men and the thing understood are not usually one and the same but in God it is all one Gods conceivings and begettings are the most inward of all the Father conceives of himself and in himself and his conceiving is a begetting and his begetting abideth still in himself because his understanding can no where meet with any thing suitable but that which he himself is and that conveying of himself or begetting of himself is the second subsistence in the Trinity which we call the everlasting Son of God 4. For the mutual kindness and lovingness of him that begets and of him that is begotten we say this brings forth a third person or subsistence in God Now for the understanding of this matter we must consider two things first that in the Essence of God besides his understanding there is a Will Secondly that this Will doth work everlastingly upon it self as his Understanding doth For the first that in the Essence of God besides his Understanding there is a Will is very clear for he that gives a will to all rational creatures cannot want it himself how should he be without will whose will it is that we will of necessity it is that there should be some prime or chief will on whose will all other wills should depend but the Scriptures are plain I am God and there is none else I am God and there is none like me Isa 46.9 10. My Councel shall stand and I will do all my pleasure For the second that this will in God doth everlastingly work upon it self is clear for as doth the understanding so doth the will but the understanding of God doth act upon it self as the chief and most perfect Truth therefore the will of God doth will himself as the chief and most perfect good Indeed what other sutable Object can the will of God have besides himself an infinite will must needs have an infinite good and in this sense as our Saviour tells us there is none good but one that is God Mat. 9.17 hence it is that the will of God doth reflect upon it self and acquiess in it self as in an infinite good And now we come to the manner of this high mystical spiritual procession of the Spirit from the Father and the Son As the Will of God doth act and reflect upon it self from all Eternity so it works this effect that it delights it self in the infinite good which it knoweth in it self for the action of the Will is delight and liking and this very delight which God or his Will hath in his own infinite goodness doth bring forth a third person or Subsistence in God which we call the holy Ghost So that indeed if you would know what the Holy Ghost is I would answer it is the mutual kindness and lovingness and joy and delight of the Father and the Son The Father by this act of Will doth joy and delight in his Son and the Son by this act of Will doth joy and delight in his Father and this is it which the Son saith of himself and of his Father Prov. 8 30. I was daily his delight rejoycing always before him q. d. I was from all eternity his delight and he was from all Eternity my delight the Father as it were from all Eternity aspired in his Will and Love and joy unto the Son and the Son as it were from all Eternity aspired in his Will and Love and joy unto the Father and from this common desire and aspiring of either Person the Holy Ghost proceeds which makes up the whole Triâ—â—â—y of persons I shall lay out this by some similitude or resemblance As when a man looks in a glass if he smile his image smileth too here 's but one face and yet in this Unity we may find a Trinity the face is one the image of the face in a glass is another and the smiling of them both together is a third and yet all are in one face and are of one face and all are but one face so the understanding which is in God is one the reflection or image or his understanding he beholdeth in himself as in a glass is a second and the love and likeing of them both together by reason of the will fulfilled is a third and yet all are in one God and all are but one God In this Trinity there is neither first nor last in respect of time but all are at once and at one instant even as in a glass the face and the image of the face when they smile they smile together and not one before nor after another For conclusion of all As we have the Son of the Father by his everlasting will in working by his understanding so we have the Holy Ghost of the love and joy and delight of them both by the joynt working of the understanding and will together whereupon we conclude three distinct persons or subsistences which we call the Father Son and holy Ghost in one spiritual yet unspeakable substance which is very God himself My meaning is not to insist on the Father or the holy Ghost but only on the Son Yet thus far I have added
Thy Heritage Thou retainest not Thy Anger for ever Jer. because Thou delightest in Mercy And I am the Lord which exercise Loving-Kindness Judgment Righteousness in the Earth for in thâ—se things I delight saith the Lord. 2. Because of that Delight which God hath to be actively glorified by His Creatures voluntary Service and Subjection John 10.18 Ezek. 33.11 Herein is My Father glorified if ye bear much Fruit and I have no Pleasure in the Death of the Wicked but that he turn from his Way and live He delighteth most in unbloody Conquests when by His Patience and Goodness and Forbearance He subdueth the Hearts Affections and Consciencâ—s of Men unto Himself He esteemeth Himself more glorified in the Services than in the Sufferings of Men and therefore in this Eternity he resolves not to destroy all Men lest there should be no Religion upon the Earth When the Angels fell they fell not all many were still left to glorify Him actively in their Service of Him but when Adam fell all Mankind fell in him so that there was no Tree in all this Paradise lest to bring forth any Fruit unto God And this is most certain that God would rather have His Trees for Fruit than for Fewel Hence He resolves that Mankind notwithstanding Sin should not be utterly destroyed Hereupon the Trinity calls a Counsel and the Question is What is to be done with poor Man The Learned here frame a kind of Conflict in God's holy Attributes by a Liberty which the Holy-Ghost from the Language of Holy Scripture doth allow them they speak of God after the manner of Men as if he were reduced unto some Straits and Difficulties by the cross Demands of His several Attributes Justice calls upon Him for the Condemnation of a Sinful and therefore worthily Accursed Creature which Demand is seconded by His Truth to make good that Threatning In the day that thou eatest thereof thou shalt die the Death Mercy on the other side pleads for Favour and Compassion towards Man wofully seduced and overthrown by Satan and this Plea is seconded by Love and Goodness and the like Attributes at last when the Business comes to Determination Wisdom finds out a way which the Angels of Heaven gaze on with Admiration Astonishment how to reconcile these different Pleas of his Attributes together A Jesus is resolved on One of the same Blessed Trinity who by His Father's Ordination His own voluntary Susception and the Holy Spirits Sanctification should be fitted for the Business To this purpose this Jesus should be both a Surety and an Head over sinful Men a Surety to pay Mens Debts unto God and an Head to restore God's Image unto Man And thus in Him Mercy and Truth have met together Righteousness and Peace have Kissed each other Psal 83.10 This is the great Mistery of the Gospel this is that which the Angels as I tell you pry into nay this is that which the Angels and Saints too shall admire and bless God for to all Eternity this is that which set the infinit Wisdome of God on work from all Eternity If all the Angels in Heaven and all the Men in the World had been put to it to find out a way to answer this question how shall sin be pardoned the sinner reconciled and God glorify his justice they could never have done it this cost God dear it cost him the heart-blood of his own Son and that 's a sure sign that Gods heart was much in it and indeed we are not Christians until in some measure we see and have our hearts taken with the glory of God in this mistery O the wonder of Heaven and Earth here 's the case man is fallen through sin and ever since the fall man and sin are as inseparably joyned together as fire and heat yet God will have mercy on the man and he will take vengeance on the sin the Eternal Wisdome of God hath found out a way to translate this mans sins on another Person who is able to bear them and to interest this mans person in anothers Righteousness which is able to cover him so that now all 's one in regard of man as if the Law had been utterly abrogated and all 's one too in regard of God as if the creature had been utterly condemned And all this is done in our Jesus on him was executed the curse of the Law by him was fulfilled the righteousness of the Law for him was remitted the sin of man and through him were all things made new again the world was in Christ as in its Surety making satisfaction to the Justice of God and God was in Christ as in his Embassadour Rom. 11.33 reconciling the world unto himself again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depths of the riches both of the Wisdome and Knowledge of God how unsearchable are his judgements and his ways past finding out You have seen the Project and the counsels of God for mans salvation before all worlds Rom. 11.34 it is but dimly for who hath known the mind of the Lord or who hath been his Counsellour SECT VI. The foreknowledge OF the knowledge of God in this respect we read in Scriptures Acts 2.23 Rom. 8.29 Rom. 11.2 1 Pet. 1.2 Christ is said to be delivered by the determinate Counsel and foreknowledg of God And it is said of Christs members the called according to his purpose whom he did foreknow and elsewhere in the same Epistle God hath not cast away his people which he foreknew And Peter writes to the strangers Elect according to the foreknowledge of God the Father Understand that foreknowledge is ascribed to God in respect of the creature properly but in respect of God there is nothing past nothing to come all things past and all things to come are present to him and therefore in that sense he cannot be said to foreknow any thing Now the Lord in respect of us is said in Scripture to foreknow things or persons two wayes Psal 139.16 1. Generally by a general knowledge of which Davids speaks thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 2. Specially by a more special foreknowledge which is a knowledge with love and approbation the very same which barely comprehendeth that we call Election Rom. 9.13 2 Tim. 2.19 Rom. 11.2 so Gods choosing is expressed by loving Jacob have I loved and Esau have I hated And this is that which the Apostle speaks of the Lord knoweth who are his i.e. the Lord from everlasting knoweth his with love and with approbation hath God cast away his people which he foreknew i. which he before loved and approved hence we gather that after the Project was laid and the Councels of God were agreed upon it then God foreknew or foresaw whom to embrace in his eternal love as his own
counsel of his own will Ephes 1.11 And elsewhere the Apostle speaks of the manifold wisdom of God according to the eternal purpose which he purposed in Christ Jesus our Lord. And again he hath saved us and called us with an holy calling Ephes 3 1 2 Tim. 1.1 not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began All these hold forth this truth That God purposed in himself from all eternity to bring them whom he foreknew to life and to salvation This purpose of God in order of nature comes before predestination Ephes 1.11 in that we are said to be predestinate according to his purpose and yet it must needs follow after his foreknowledg and counsel for first he loves before he will purpose and every purpose is established by counsel yea without counsel purposes saith the wise man are disappointed why then first he counsels I speak after the manner of men and then he foreknows Prov. 20.18 Pâ—ov 15.22 i.e. either he knows whom he will choose for God doth not blindly choose he knows not whom or else he sets his love to life on some he knows them with a knowledg of approbation and then he settles a purpose to bring them to life whom he so foreknows in that especial and unspeakable way This purpose of God speaks our stability and certainty of salvation in Christ when God once purposeth it is past altering Surely as I have thought so shall it come to pass and as I have purposed saith God so shall it stand Isa 14.24 you may write upon it that Gods purposes are immutable Would not Paul lightly alter purposes taken up by him when I therefore was thus minded saith he did I use lightness or the thing that I purpose 1 Cor. 1 1â— do I purpose according to the flesh that with me there should be yea yea and nay nay would not Paul I say alter his purpose and will God think you alter his methinks this word speaks to me as if I heard God say from all eternity it is my purpose to save a remnant of mankind though all are lost by sin yet my wisdom hath found out a way to choose out some and though those some those few I have purposed to save stand in very slippery places yet I will be the same yesterday and to day and for ever Heb. 13 8 I foresee indeed many thousands of failings and exasperations to alter the purpose that I have towards my people I foresee their daily provocations of my justice I foresee their many lusts within and their many enemies without I foresee that grace inherent I will give them to be as mutable to all the progeny as in their father Adam and if I leave them in the hands of their own councel they cannot but depart daily from me even as water though it could be made as hot as fire yet being left unto it self it will quickly reduce work it self to its own original coldness again I foresee them in their best condition at full Sea at their highest tyde of grace to be as changeable and movable several ways as wheels to be as perplexed hindered and distracted in themselves as cross wheels in one another grace swaying one way and flesh another way and what stability can I think in such why yet says God yet I purpose to bring this little flock to heaven my purpose is in and from my self and I am God and not man and therefore I cannot repent nor call in the purpose which now I have have I said and shall not I do it have I spoken Numb 23.15 and shall I not make it good yes yes my purposes must stand and for this purpose I will set my Son betwixt my people and my self so that if they sin I will look on him and by that means I will see no iniquity in Jacob nor transgression in Israel and for this purpose I will joyn to the wheels the living creatures that when the living creatures go the wheels shall go Numb 23.21 and when the living creatures stand they shall stand and when the living creatures are lifted up from the earth the wheels shall be lifted up against them Ezek 1.21 for the spirit of the living creatures shall be in the weels my meaning is that my Saints shall not have their stability from themselves for they are like wheels but they shall have it from me and from my Son unto whom by the same spirit of life they shall be united Thus may I imagine the Lord from all eternity to say and speak and purpose with himself and surely his purposes must stand upon this account Rom 11.29 for the gifts and calling of God are without repentance SECT VIII The Decree THE Decree of God concerning mans salvation before the foundation of the world appears in these texts I will declare the decree saith God what was that why concerning Christ Psa 2.7 8 and concerning the Church thou art my Son this day have I begotten thee ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession It was Gods Decree to give out of Jews and Gentiles a Church to Christ and this Decree was made in that day of eternity when the Son of God was begotten of his Father This Decree in Scripture-phrase hath several titles 1. It is the very same with that which we usually call predestination for what is predestination but a Decree of God concerning the different preparations of Grace whereby some are guided infallibly unto salvation predestination is a Decree both of the means and end a Decree of giving Grace effectual unto some persons here and of bringing the same persons unto glory hereafter This Decree this predestination this golden chain of the means and end Rom. 8 30 is set down by the Apostle Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified As God hath predestinated some to life and glory so he hath predestinated them to be called and justified before they be glorified whomsoever the Lord hath decreed to save them hath he also decreed to sanctifie before they come to injoy that salvation Eccles 1.4 God have chosen us in Christ before the foundation of the world that we should be first holy and then hapy 2 Thes 2 13. See how these are twisted by the Apostle once and again God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth I have heard of some blasphemous reasonings if we are predestinate to be saved we may live as we list for howsoever we live though never so wickedly yet we shall be saved O fearful O devilish reasoning surely this comes from the Devil and not from God or his
Evum of eternity he was doing these things 1. Some things in relation to himself 2. Some things in relation to his creatures 1. Some things in relation to himself and those things were either proper or common to the three persons 1. The things proper to each of the persons were those internal incommunicable actions of God as 1. To beget and that belongs onely to the Father who is neither made nor created nor begotten of any 2. To be begotten and that belongs onely to the Son who is of the Father alone not made nor created but begotten 3. To proceed from both and that belongs onely to the Holy Ghost who is of the Father and the Son neither made nor created nor begotten but proceeding And these were Gods actions in that eternity before all worlds the Father was begetting God the Son the Son was begotten of God the Father the Holy Ghost was proceeding from God the Father and God the Son But what were these actions of God never in action during all that eternity yes as they are called internal actions so they are permanent look as the Sun doth alwayes beget his beams and both Sun and beams do send forth the heats So the Father from all eternity ever did and now doth and ever will beget his Son and both the Father and the Son ever did and now do and ever will aspire and breath forth the Holy Ghost And therefore Origâ—n saith well Oâ—â—g hâ—â— â—in Jeâ—â—m Heb. .3 Prov. 8.25 Our Jesus is the brightness of Gods glory now the brightness of glory is not once begotten and then afterwards leaves to be begotten but as often as the glory riseth from whence the brightness springeth so often doth the brightness of glory arise Before the hills was I brought forth Some translate thus ante colles generat and not as others generavit me before the mountains were setled he begetteth me Surely the Son of God is ever begetting and the Holy Spirit is ever proceeding 2. The things common to the three persons in that eternity were those internal actions of God wherein the three persons did communicate as 1. That one was in another and possessed one another the Father remaining with the Son the Son with the Father and the Holy Ghost in P ov 8.22 John 1.1 John 14.10 and with them both Thus we read of Christ the Lord possessed me in the beginning of his way before his works of old And in the beginning was the word and the word was with God And I am in the Father and the Father in me 2. That one glorified another John 17 5. the Father glorified the Son and the Son glorified the Father and the holy Ghost glorified both the Father and the Son And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was 3. That one delighted in another the Father delighted in the Son the Son delighted in the Father Prov. 8.30 and the Holy Ghost delighted in them both then I was by him as one brought up with him and I was daily his delight rejoycing alwayes before him I was daily his delight in the Original delights intimating that the Son was variety of delights unto his Father rejoycing alwayes before him Christ speaks in terms very quaint and familiar alwayes rejoycing q. d. greatly sporting it is a Metaphor or simile taken from little ones which sport and play before their parents O see how the Father and the Son rejoyce in one anothers fellowship nay see how they spend that long eternity before the creation in nothing but reioycing and delights The Father delights in his Son and the Son rejoyceth in his Father Consider O my Soul thou hast sometimes had a tickling to know what God was a doing before the Creation why now be sober and satisfied with this knowledge God spent all that time if I may call it time in delighting himself in Jesus why this was Gods work to delight in his Son and he so delighted in him that he desired no other pleasure than the company and beholding of him which accordingly he twice told from heaven while Christ was on earth saying This is my beloved Son in whom I am well pleased in whom I am well pleased The first sound was at his Baptisme Matth. 3.17 and the second at his transfiguration Mat. 17.5 2. Some other things God was a doing in relation to his creatures they will fall in at our next consideration only this by the way As God and Christ rejoyced in the fruition of one another without communicating the notice thereof to any creature so in the next verse we find them rejoycing in the salvation of men Prov. 8 3â— and my delights were with the sons of men Amidst the other considerations O my soul think of this what that God from all eternity should delight in thy salvation why this consideration sets out to purpose the heart and desire of God to save thy soul for 1. Delights arise out of the strongest and choycest desires men are pleased with many things in which they delight not 2 God and Christ are mentioned here to delight in this work and in no other work of theirs not in the Angels not in the world nor in any thing in it 3. This their delight is mentioned next to their delighting in each other 4. This delight is aforehand whilest Gods heart was only in the expectation and his mind but laying the plot of thy salvation all these argue how great a matter this was in Gods esteem and how much his heart was in it even from everlasting O let these fall into thy consideration 2. Consider Jesus meerly in his relation to us consider him in that great transaction betwixt God and him for our salvation And that we may settle our thoughts and dwell here 1. Consider the Project The great God having entertained thoughts within himself to communicate himself out of his aloneness everlasting he layes this plot that all he would do in that respect it should be to the praise of the glory of his grace Ephes 2.6 O my soul consider meditate and muse on this plot of the Almighty it is contained by the Apostle in a very few words do thou weigh them all here is 1. The Praise 2. The glory 3. Of his Grace 1. Praise is a setting forth of this or that by word or deed or gesture it containes in it reverend respect an high esteem a strong admiration 2. Glory is the glorious being or essence of God the glory of God in himself Sometimes we read of the glory of his power that is his glorious essence which is most powerful and sometimes of the glory of his Majesty that is his glorious essence which is most Majestical 2 Thes 1.9 Isa 2.16 Ephes 1.6 and sometimes of the glory of his grace that is his glorious essence which is most gracious and merciful but 3. Why the
Gods purposes are without any alteration the love of Christ after thousands of years is still as the love of a Bridegroom upon the wedding day indeed then ordinarily love is hot and appears much so is Christs love and so is Gods love ever hot there is no moment of time from Eternity to Eternity wherein God rejoyceth not over his Saints as the Bridgroom over his Bride not only as an husband over his wife but as a Bridegroom over his Bride we may say of this purpose of God as it was in the beginning is now and ever shall be World without end O my soul muse and meditate on this purpose of God Isa 55.3 and by consequence on the sure mercies of David it may be it is not always alike sure to thee the love of God as the shining of the Sun doth not always in the fruits of it shining out so gloriously but the Sun keeps his course in a steady way what though it be sometimes clouded what though at times it shine not so gloriously as at high-noon yet the purpose of God according to Election must stand All the Devils in Hell cannot frustrate Gods purpose concerning only one soul John 6.39 this is the Fathers will which sent me saith Christ that of all which he hath given me I should lose none 5. Consider Gods decree concerning thy souls salvation and the means to it As the purpose of God so the decree of God speaks the stability and certainty of the thing decreed The foundation of God standeth sure 2 Tim. 2.16 i The decree of God touching mans Salvation is unchangable If the Laws of the Medes and Persians were so absolute that they could not be reversed then much less can the decrees of God be reversed no man that is not Elected can be Elected and no man that is Elected can possibly be damned My sheep hear my voice saith Christ and I give unto them eternal life and they shall never perish neither shall any man pluck tâ—â—â— out of my hand And it must needs be so for Gods decree is grounded on the Eternal and unchangable will of God and hence we say that there is a certain number of the Elect known only to God which cannot possibly be encreased or diminished John 13 18 I know whom I have chosen saith Christ And yet thou canst not O my soul hence infer that thou mayest be secure for in this decree the end and the means are joyned together of God and they cannot be separated by any man if thou beest not godly never expect to be happy Gods decree of Predestination is as well for the giving of grace as for the giving of glory 6. Consider the Covenant struck betwixt God and Christ for thy salvation If thou wouldst fain be acquainted with the very Articles of it go on then take Scripture along and first on Gods part thou mayest observe and meditate and consider of these particulars 1. That there was a designation and appointment of Christ from all Eternity to the office of Mediatorship John 6.27 Isa 42 1 whence Christ is said to be sealed by the Father for him hath God the Father sealed and chosen of the Father behold my servant whom I uphold mine Elect or chosen one 2. There was a commandment from the Father to the Son which he must obey and submit unto As first he had a command what to teach his people as the Prophet of the Church John 12.49 for I have not spoken of my self saith Christ but the Father which sent me he gave me a commandment what I should say and what I should speak Secondly he had a commandment to lay down his life fore those that were given him John 10.18 no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again this Commandment have I received of my Father 3. There was a Promise from the Father to the Son the Father covenants with him in these things Isa 42.1 first that he will give him the Spirit in abundance Behold my servant whom I uphold I have put my Spirit upon him he shall bring forth judgment to the Gentiles Isa 11.1 2 And the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowledg and of the fear of the Lord. Secondly that he will give him assistance and help in this great work of Redemption I the Lord have called thee in righteousness Isa 42.6 and will hold thy hand what 's that why I will strengthen thee with my power I will so hold thy hand that thou shalt not be discouraged in the work Isa 42.4 He shall not fail nor be discouraged tell he have set judgment upon the Earth Thirdly that he will give him a blessed success that he shall not labour in vain Isa 53 10 11 he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hands he shall see of the travail of his soul and shall be satisfied Christs suffering were as a womans travail though she suffer many pains and pangs yet she sees her Child at last so shall Christ see many believing on his Name they are the promise made by the Father to the Son Isa 55.5 that Nations that know him not shall run unto him Fourthly that he will give him and his Redeemed ones everlasting glory to Christ himself there is a promise of glory he hath gloryfied thee And to the Members of Christ there is a promise of glory and this promise of glory to them was made known to Christ from everlasting it was one of the secrets of God and Christ brings out that secret from the bosome of his Father Luk. 12.32 and reveals it to his Disciples It is my Fathers pleasure said he to give you the Kingdom Christ knew his Fathers will by the Covenant passing betwixt his Father and him and this will of the Father concerning glory promised to the Saints Christ doth bring forth to light These were the Articles of the Covenant on Gods part now O my soul see them on Christs part in these particulars 1. There was an acceptation of the office to which he was designed by the Father he did not take the office of Mediatorship upon himself but first the Father calls him to it Heb. 5.5 Heb. 1.10.7 and then the Son accepts it Christ glorified not himself to be made an high Priest but he that said unto him thou art my Son to day have I begotten thee he called him and then the Son answered Lo I come 2. There was a promise on Christs part to depend and trust upon God for help And again I will put my trust in him they are the words of Christ to his Father And Isaiah brings in Christ as looking for help from God
read thy name in the Book of Life but search into these fruits and effects of thy election As 1. If thou beest within Gods decrees for salvation then sooner or later God will cause the power of his Word to come with authority and conviction upon thy conscience knowing brethren beloved your election of God for our Gospel came not unto you in Word only but also in power The Apostle speaks thus of others 1 Thes 1.4 5 he might know they were the Elected of God either by his judgment of charity or by a spirit of discerning which was vouchsafed to some in the Apostles times but how comes he immediately to know this truth by this glorious effeâ—t our Gospel came not in Word only but also in power Oh 't is good to consider with what power the Word preached falls into thy heart doth it convince thee humble thee mollie thee soften thee this argues thou belongest to God The Word preached will be more than the word of a man more than a meer human Oration or verbal declamation where it comes in power Oh! it will be like fire in thy bowels like a two edged Sword in the secret places of thy heart thou wilt cry out verily God is here Oh the power the conviction the meltings of my soul that I feel within me 2. If God hath ordained thee to Salvation then sooner or later God will effectually call thee Moreover whom he did predestinate them he also called Rom. 8.30 this calling is a calling of the Soul from sin from amongst the rest of the World unto Jesus Christ it is such a call as enables the soul to follow Christ as Matthew being called by Christ he arose and followed Christ These two are linked together in Pauls golden chain predestination and effectual vocation Mat. 9.9 We are bound to give thanks alway unto God for you brethren â— Thes â—â—3 14. beloved of the Lord and why so because God hath from the beginning chosen you to salvation Wherunto he called you by the Gospel to the obtaining of the glory of the Lord Jesus Christ All those that belong to Gods election are sometime or other effectually called by the Word and Spirit of Christ and it must needs be so because as the Lord hath put a difference betwixt his Elect and others before the world was and he will make a final difference betwixt them and others after the end of the World so he will have them differenced and distinguished whilest thy are in this World by this inward effectual operative calling they are men of other minds wills affections dispositions Acts 26 18 Ephes 5.7 8 conversations they are called from darkness to light and from the power of Satan unto God As the Apostle ye were somtimes darkness but now are ye light in the Lord. Be not ye therefore partakers with them 3. If thou art chosen for salvation then sooner or later thou shalt have true soul-saving justifying faith Acts 13.48 As many as were ordained to eternal life believed When God hath a people to call home to himself he either brings them to the means or the means to them and those that belong to the Election of Grace believe O my soul hast thou this saving faith not a fancied faith a dead faith an easie faith but saving faith such a faith as was wrought in thee by the Word and Spirit with power such a faith as was not in any power to give nor in any power to receive untill God enable thee by his Spirit Rom 8 â—0 Rom. 5 1 then here is thy ground that thou art ordained to eternal life for whom he calls he justifies and we are justified by faith Not that the essence of faith justifies but faith justifies instrumentally in that it lays hold upon that which justifies even the righteousness of Christ Jesus 4. If thou art decreed for salvation then sooner or later the Lord will beget and increase in thee grace holiness sanctification Elect according to the foreknowledg of God the Father 1 Pet. 1.2 through sanctification of the Spirit God predestinates his people unto holiness Ephes 1.4 he chose us in Christ before the foundation of the World that we should be holy and without blame before him If God appoint thee to eternal life he doth here in this World appoint thee to an holy gracious life No sanctification no election no grace no glory thou art to be a precious Jewel here ere God will make thee up at that great day Observe the chain Rom. 8.29 If I be sanctified with the Divine Nature in which glory is begun then I am justified if justified then I have been called according to purpose if called then I was predestinated and if predestinated to means then I was foreknown as one whom God would choose to the end even immarcessible and eternal glory 5. If thou art appointed and prepared for glory then God will give thee a thankful heart for so great a mercy thou canst no more keep in the heart from over-flowing when thou art sensible of this everlasting love then thou canst put bounds to the Sea See Paul praising God for the Election of himself and others after I heard of your faith and love Ephes 1.15 1â— Ephes 1.3 4 I cease not to give thnaks and Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the world And what glorious triumphs doth Paul in the person of all the Elect make over all kind of enemies that can be thought of he challengeth every adversary to put forth his sting and why even because God hath Elected Rom. 8.33.39 and nothing can separate them from this unchangeable love this was it that begot his thanksgiving Rom. 7.25 I thank God through Jesus Christ our Lord. O my soul how is thy heart affected with praise and thankfulness in this matter he that bestoweth great things looks for great return of thanks especially this being all thou canst do 6. If the project counsel love purpose decree and Covenant of God with Christ concerned thee and thy souls happiness then God will crown thee with perseverance and a stedfast continuance in the way of grace thou wast first set in final apostasie and total back-sliding from the ways of God can never befal those that are thus chosen they went from us 1 John 2.19 Mat. 24 â—4 Jer. 32.40 because they were not of us said the Apostle and if it were possible they should deceive the very Elect said Christ but it is certainly impossible and why I will put my fear in their hearts that they shall never depart from me Oh what a blessed mercy is this when there are so many hours of temptation in the world so many blustering storms and tempests that are able to raise up the very
even to them neither can a Sparrow fall to the ground nor an hair from thy head nor a leaf from the tree without the providence of our heavenly Father 3. Thou sayest I dare not believe I am astonished at Mat. 10.29 30. confounded in these thoughts of Gods eternal love it is too high for me I cannot believe it I answer herein thou sayst something I know it is an hard thing to believe these great things in reference to thy self But see now how God and Christ stoop and condescend to make thee believe God stands much upon this that the hearts of Saints should confide in him he accounts not himself honoured except they believe and therefore mark O my Soul how Christ suits himself to thy weakness what is it that may beget this Faith this confidence in thy Son what is it saith God that you poor creatures do one to another when you would make things sure between your selves why thus 1. We engage our selves by promise one to another And so will I saith God poor soul thou hast my promise my faithful promise I have made a promise both to Jews and Gentiles and thou art the one of these two sorts the promise is to you and to your children Acts 2 39. and to all that are afar off even as many as the Lord our God shall call Be only satisfied in that ground of thy hope that thou art called of God and then every promise of Eternal life is thine even thine Thou mayest find a thousand promises scattered here and there in the book of God and all these promises are a draught of that promise which was made from all Eternity and therefore it is so much the more sure it is as if Christ should say wilt thou have engagement by promise this is past long agoe my Father hath engaged himself to me before the World began yea and I have made many and many a promise since the World began Read in the Volume and thou wilt find here and there a Promise here and there a draught of the first Copy of that great Promise which my Father made unto me from all Eternity 2. When we would make things sure to one another we write it down And so will I saith God thou hast the Scripture the Holy Writ those Sacred Volumes of Truth and Life and therein thou hast the golden Lines of many gracious Promises are they not as the Stars in the Firmament of the Scripture thou hast my Bible and in the Bible thou hast many blessed glorious Truths but of all the Bible methinks thou shouldst not part with one of those promises no not for a World Luther observing the many promises writ down in Scripture expresseth thus the whole Scripture doth especially aim at this that we should not doubt but hope confide believe that God is Merciful Kind Patient and hath a purpose and a delight to save our souls 3. When we would make things sure to one another we set to our Seals And so will I saith God thou hast my Seal the Broad-Seal of Heaven my Sacraments the Seals of my Covenant and thou hast my privy Seal also the Seal of my Spirit Grieve not the Holy Spirit Ephes 4.30 whereby ye are Sealed unto the day of Redemption 4. When we would make things sure to one another we take Witnesses And so will I John 5.7 8. saith God thou shalt have witnesses as many as thou wilt witnesses of all sorts witnesses in heaven and witnesses on earth for there are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one And there are three that bear witness in earth the spirit and the water and the blood and these three agree in one 5. When we would make things sure to one another we take an oath And so will I saith God He. 6.17 God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath q. d. there is no such need of an oath but I will be abundant to thee because I would have thee trust me and confide in me throughly and as I swear saith God so will I swear the greatest Oath that ever was I swear by my self God swears by God he could swear by no greater and therefore he swear by himself and why thus but for their sakes who are the heirs of promise Heb. 6.13 he knows our frame and members that we are but dust and therefore to succour our weakness the Lord is pleased to swear and to confirm all by his Oath 6. When we would make things sure to one another we take a pawn And I will give thee a pawn saith God and such a pawn as if thou never hadst any thing more thou shouldest be happy it is the pawn of my Spirit Who also hath sealed us 2 Cor. 1.22 and given the earnest of the Spirit in our hearts q. d. I will send my Spirit into your hearts and this Spirit shall be a pawn an earnest in your hearts of all the good that I intend to do for you for ever 7. When we would make things sure to one another something it may be is presently done as an ingagement of all that which is to come And thus will I deal with thee saith God who livest in these last of times why thou seest the greatest part of thy Salvation already done I made a promise from all Eternity of sending my Son into the World to be made a curse for sin yea and if thou believest for thy sin and this is the greatest work of all that is to be done to all Eternity Surely if I would have failed thee in any thing it should have been in this it is not so much for me now to bring thee to Heaven to save thy Soul as it was to send my Son into the World to be made a curse for sin but when I have done so great a work have been already faithful in that Promise how shouldst thou but believe my faithfulness in making good all other promises If a man should owe thee a thousand pound and pay thee nine hundred ninety and nine thou wouldst think surely he would never break for the rest why God hath paid his nine hundred ninety and nine and all the Glory of Heaven is but as one in comparison of what he hath done we may therefore well believe that he who hath done so much for us will not leave the little undone Come then rouse up O my Soul and believe thy interest in those eternal transactions betwixt God and Christ is not here ground enough for thy Faith if thou art but called the promise of God is thine or if thou darest not rely on this promise which God forbid thou hast his Indenture his Seal and Witnesses of all sorts both in Heaven and Earth or yet if thou believest not thou hast an Oath a Pawn and the
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
this Covenant stands on Gods part in gracious and free promises of forgiveness holiness happiness and on mans part in a restipulation of such Duties as will stand with the free grace and mercy of God in Christ 6. That the stipulation on mans part required is repentance for sin belief in the promises and a yielding of fear reverence worship and obedience to God according to his word These I might insist on but my purposed brevity will not permit 2. What is the establishing of this Covenant Some say this speaks the duration of it of which anon I suppose it intends also the confirmation of it We find that the Lord had before made a Covenant with Abraham Gen. 15.4 5. Gen. 15.4 5 And now he doth not abolish the former and make another but rather he renews confirms and establisheth the former It may be there was some hesitation or doubting in Abraham so we see Gen. 15.1 2. Gen 15.1 â— 3 But now God would assure him infallibly of his will and purpose O when a man hears that God will vouchsafe so much favour as to enter into a covenant with him he is ready to say as Gideon did Judg. 6.15 alas my family is poor in Manasses and I am the least in all my Fathers house and who am I that I should be raised up hitherto that God should make such promises as these to me And hence to prevent such Objections the Lord will confirm and establish his Covenant as sometimes by his Promises sometimes by an oath sometimes by the blood of Christ himself sometimes by seals So here in this very place God adds the seal of Circumcision Ye shall circumcise the flesh of your fore-skin saith God and it shall be a token of the Covenant betwixt me and you Gen. 17.11 Gen. 9.13.15 16. As sometimes he said of the Rain-bow I do set my Bow in the cloud and it shall be for a token of a Covenant between me and the Earth That the waters shall no more become a flood to destroy all flesh For I will look upon the Bow that I may Remember the everlasting Covenant After this manner are the signs and seals of the Covenant Circumcise your selves saith God and when I see the Circumcision I will remember my Covenant and I will make good to you all the promises thereof But what is Circumcision to the Covenant much every way Circumcision was not without shedding of blood because the Covenant was not yet established in the Blood of the Messiah sure there was much in this howsoever the rite of it self was nothing yet as it led the faithful Patriarchs to the Blood of Christ and as it assured the purging away of sin by the Blood of Christ and as it signed the Circumcision of the heart by the Spirit of Christ so it found acceptance with God no sooner he looks on it but he remembers his Covenant and confirms it and makes it good to Abraham and to his seed after him 3. Betwixt whom is the Covenant to be established between me and thee saith God and thy seed after thee The two heads of this Covenant are God and Abraham on Gods part are the whole Trinity of persons the blessed Angels and all the Host of Heaven on Abraham's part are all his seed and his posterity yet with this limitation Rom. 9.6 7 8. that all are not Israel which are of Israel neither because they are the seed of Abraham are they all children of Abraham but in Isaac shall thy seed be called that is they which are the children of the flesh are not the Children of God but the Children of the promise are counted for the seed No question this Covenant was not to be extended to the Ishmaelites Idumeans or Kethureans Abraham's carnal seed these quickly departed both out of Abraham's family and Abraham's faith No no saith God I will establish my Covenant with Isaac for an everlasting Covenant and with his seed after him wiâ—h Isaac Gen. 17.19 and with his seed i. with the spiritual seed of Abraham now under the seed 1. all believing Jews and 2. All Gentil s are comprehended all may be called the spiritual seed of Abraham that walk in the steps of the faith of Abraham and indeed thus runs the Promise in thee shall all the families of the earth he blessed Gen 12.3 And in thee shall all the Nations of the earth be blessed Gen 8.18 these families and Natâ—ons must needs comprehend the Gentiles the Apostle is very plain As it is written I have made thee a Father of many Nations That he might be the father of all them that believe Rom. 4.17.11 Gal. 3.14 though they be not circumcised That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the spirit through faith Christians I here is our happiness the Covenant was not written for Abraham's sake alone but for us also Rom. 4.23 24. if we believe in him that raised up Jesus our Lord from the dead You may think all this while we are only discovering the priviledges of Abraham Isaac Jacob and of the Jews no blessed be God Heaven is no freer to a Jew than to a Gentile there is neither Jew nor Greek there is neither bond nor free male nor female c. But if ye be Christs Gal. 3.28 29. then are ye Abraham's seed and Heirs according to the promise 4 For what time is the established Covenant to endure it is not for a few dayes or months or years but for ever and ever it is an everlasting Covenant and indeed the word established sounds this way I will establish my Covenant Ps 89.3 Ps 89.28 that is say some I will have it stand and continue for ever as it was said of David I have made a Covenant with my crosen I have sworn unto David my servant thy seed will I establish for ever and again my mercy will I keep for him for evermore my Covenant shall stand fast with him Now this Covenant is said to be everlasting a parte ante as we say and a parte post 1. A parte ante as being from everlasting in respect of the promise made to Christ for us which was done as you have heard before the foundation of the world it is not an infant of dayes this Covenant bears the same date with the divine being it self As the mercy of God is from everlasting so the Covenant of grace is from everlasting the Writs Ps 103.17 Evidences and Charters of our Salvation were concluded and passed the sign and seal of the blessed Trinity from eternity the Gospel and this Covenant is not of yesterday no no it is an old counsel of the infinite wisdom of God 2. A parte post as continuing from everlasting to everlasting Hence it is called a Covenant of salt because it corrupteth not it faileth not 1 Chron. 13.5 hence all the blessings of
Obedience God hath ever the first work as first Jer. 31.33 Eze. 36 26 31 Ezek. 36.25 Ezek. 36.27 Zech. 12.10 I will be your God and then ye shall be my People first I will take away the stony heart and give an heart of Flesh and then you shall loath your selves for your iniquities and for your abominations first I will sprinkle water upon you and then ye shall be clean from all your filthiness first I will put my Spirit into you and cause you to walk in my Statutes and then ye shall keep my Judgments and do them first I will pour out my Spirit of Grace and supplication upon you and then ye shall mourn as a man mourning for his only Son first I will do all and then ye shall do something A perplexed troubled spirit is apt to cry out O! alas I can do nothing I can as well dissolve a Rock as make my heart of stone a heart of flesh Mark now how the Covenant stands well ordered like an Army I will do all saith God and then thou shalt do something I will strengthen and quicken you and then ye shall serve me saith the Lord. 4. It is well ordered in respect of the end and aim to which all the parts of the Covenant are referred Eph. 1.6 the end of the Covenant is the praise of the Glory of his Grace the parts of the Covenant are the Promise and the Stipulation the Promise is either Principal or Immediate and that is God and Christ or secondary and consequential and that is Pardon Justification Reconciliation Sanctification Glorification and the Stipulation on our parts are Faith and Obedience we must believe in him that Justifies the ungodly and walk before him in all well pleasing Observe now the main design and aim of the Covenant and see but how all the streams run towards that Ocean God gives himself to the Praise of the Glory of his Grace God gives Christ to the Praise of the Glory of his Grace God gives pardon justification sanctification salvation to the praise of the Glory of his Grace and we Believe we Obey to the Praise of the Glory of his Grace and good reason for all is of Grace and therefore all must tend to the Praise of the glory of his grace it is of Grace that God hath given himself Christ pardon justification reconciliation sanctification salvation to any Soul it is of grace that we believe By grace ye are saved through faith Eph. 2.8 not of your selves it is the gift of God O the sweet and comely order of this Covenant All is of Grace and all tends to the praise and glory of this grace and therefore it is called a Covenant of grace Many a sweet soul is forced to cry I cannot believe I may as well reach heaven with a finger as lay hold on Christ by the hand of faith but mark how the Covenant stands like a well marshalled army to repel this doubt Phil. 1.29 if thou canst not believe God will enable thee to believe to you it is given to believe O the Covenant of Grace is a gracious Covenant God will not only promise good things but he helps us by his Spirit to perform the condition He works our hearts to believe in God and to believe in Christ all is of Grace that all may tend to the praise of the glory of his grace 5. Wherein is the Covenant sure I answer it is sure in the performance and accomplishment of it Isa 55.3 Hence the promises of the Covenant are called the sure Mercies of David not because they are sure unto David alone but because they are sure and shall be sure unto all the Seed of David that are in Covenant with God as David was the Promises of Gods Covenant are not Yea and Nay various and uncertain but they are Yea and Amen 2 Cor. 1.20 sure to be fulfilled Hence the stability of Gods Covenant is compared to the firmness and unmovableness of the mighty Mountains nay Mountains may depart and the hills be removed by a Miracle but my kindness shall not depart from thee neither shall the Covenant of my peace be removed Isa 54.10 saith the Lord that hath mercy on thee Sooner shall the Rocks be removed the Fire cease to burn the Sun be turned into darkness and the very heavens be confounded with the earth than the promise of God shall fail psal 19.7 The testimony of the Lord is sure saith David Christ made it and writ it with his own blood to this very end was Christ appointed and it hath been all his work to ensure Heaven to his Saints Some question whether it be in Gods present power to blot a name out of the Book of Life We say no his deed was at first free but now it is necessary not absolutely but ex Hypothesi upon supposition of his eternal Covenant Hence it is that the Apostle sayes If we confess our Sins He is Faithful 1 John 1.9 and Just to forgive us our Sins It is Justice with God to pardon the Elect's Sins as the Case now stands Indeed Mercy was all that saved us primarily but now Truth saves us and stands engaged with Mercy for our Heaven And therefore David prayes Send forth Mercy and Truth and save me We find it often in the Psalms as a Prayer of David Psâ—l 57.3 Ps 31.1 3 24. 119.40.143.1 Deliver me in Thy Righteousness and Judge me according to Thy Righteousness and Quicken me in Thy Righteousness and In Thy Faithfulness answer me and In Thy Righteousness Now if it had not been for the Covenant of Grace surely David durst not have said such a word The Covenant is sure in every respect Isa 55.3 I will make an Everlasting Covenant with you saith God even the sure Mercies of David 6. Whether is Christ more clearlier manifested in this Breaking-forth of the Covenant than in any of the Former The Affirmative will appear in that we find in this Manifestation these Particulars 1. That He was God and Man in One Person David's Son and yet David's Lord The Lord said unto my Lord Sit Thou on My Right Hand Psal 110.1 until I make Thine Enemies Thy Foot-stool 2. That He suffered for us and in His Sufferings How many Particulars are discovered As first His Cry My God My God Why hast Thou forsaken Me Secondly Psal 22.1 Mat. 27.46 Psal 22.8 Mat. 27.43 Ps 22.16 17 18. Mat. 27.35 Psal 16.10 Acts 2.31 Psal 68.18 Ephes 4.8 The Jews Taunts He trusted on the Lord that He would deliver Him let Him deliver Him if He delight in Him Thirdly The very Manner of His Death They pierced My Hands and My Feet I may tell all My Bones they look and stare upon Me they part My Garments among them and cast Lots upon My Vesture 3. That He Rose again for us Thou wilt not leave My Soul in Hell neither wilt Thou suffer Thine
Barak and Samson and Jephtah and David and Samuel and of all the Prophets who through Faith did marvellous things as it there appears Surely they had the same Doctrine of Grace as we have it is the very same for Substance without any difference 2. Wherein is the Difference then betwixt the Old and New-Testament or betwixt the Old and New Manner of the Dispensation of the Covenant of Grace They are one for Substance but in regard of the manner of Dispensation and revealing in the several Times Ages States and Conditions of the Church there is a difference I shall reduce all to these Particulars They are distinguished 1. In the Object In the Old Administration Christ was promised but in the New-Covenant Christ is exhibited It was meet the Promise should go before the Gospel and be fulfilled in the Gospel that so great a Good might earnestly be desired before it was bestowed 2. In the Federates Under the Old Dispensation they are compared to an Heir under Age needing a Gardian Tutor or School-master little differing from a Servant But in the New-Testament they are compared to an Heir come to ripe Years see Gal. 4.1 2 3 4 5 6 7. 3. In the Manner of their Worship In the Old-Testament they were held under the Ceremonial Law and Oh What an heap of Ceremonies Rites Figures Shadows did they use in their Worship Certainly these declared the Infancy and Non-age of the Jews who being not capable of the high Mysteries of the Gospel they were taught by their Eyes as well as their Ears These Ceremonies were as Rudiments Introductions fitted to the gross and weak Senses of that Church who were to be brought on by little and little through such Shadows and Figures to the true Image and thing signified But in the New-Covenant or Testament our Worship is more spiritual Our Saviour hath told us 〈◊〉 4.23 24. That as God is a Spirit so They that worship Him must worship Him in Spirit Truth The Hour cometh and now is saith Christ when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship Him â—ts 15.10 4. In the Burthen of Ceremonies Peter calls the Ceremonies of old A Yoak which niether our Fathers nor we saith he were able to bear And no wonder if we consider 1. The burthen of their costly Sacrifices if any had but touched an unclean Thing he must come and offer a Sacrifice as sometimes a Bullock and sometimes a Lamb You that think every thing too much for a Minister of Christ if for every Offence you were to offer such Sacrifices now you would count it an heavy Burthen indeed 2. They had long and tedious Journeys to Jerusalem the Land lay more in length than bredth and Jerusalem stood almost at one End of it â—ut 16.16 and thither Thrice a Year all the Males were to go and appear before God 3. They were tyed to the Observation of many Dayes the New Moons and many Ceremonial Sabbaths and they were restrained from many Liberties as in Meats and the like Oh What Burthens were upon them But in the New-Covenant or Testament the Yoak is made more easie We are bound indeed to the Duties of the moral Law as well as they yet a great Yoak is taken off from us and therefore Christ inviting us to the Gospel He gives it out thus Take My Yoak upon you saith He for My Yoak is easie 〈◊〉 11.29 and My Burthen light 5. In the Weakness of the Law of old The Law then was unable to give Life to purge the Conscience 〈◊〉 7.18 to pacifie God's Wrath and therefore saith the Apostle There is verily a dis-annulling of the Commandment going before for the Weakness Vnprofitableness thereof Hence they are called weak and beggarly Rudiments 〈◊〉 4.9 in comparison of the New-Testament there was then a less forcible Influence of the Spirit accompanying that Dispensation of the Covenant 〈◊〉 7.39 The Spirit was not then given in that large Measure as now Because Christ was not then glorified It appears in these Particulars 1. There was less Power of Faith in the Saints before Christ when the Doctrine of Faith was more fully revealed then was Faith it self more fully revealed in the hearts and lives of God's People 〈◊〉 3.23 Before Faith came saith the Apostle we were kept under the Law shut up unto the Faith which should afterwards be revealed Surely this implies there was a Time when there was less Faith in God's People and that was the Time of the Law 2. There was less Power of Love in the Saints before Christ according to the measure of our Faith so is our Love The less they knew the Loving-kindness of God towards them in Christ the less they loved It may be they were more drawn by the Terrours of the Law than by the Promises of Grace and therefore they had less Love in them 3. They had a less Measure of Comfort to carry them on in all their Troubles Christ exibited is called the Consolation of Israel and therefore the more Christ is imparted Luk 2.25 Acts. 9 31 the more means of Comfort Hence the Primitive Saints after Christ are said to walk in the fear of the Lord and in the comfort of the Holy Ghost Certainly the Spirit was poured in less plenty on the faithful in the Old Testament because that benefit was reserved to the times of Christ who was first to receive the Spirit above measure in his humane Nature and thence to derive Grace to his Saints 6. In the darkness of that administration of Old Christ was but shadowed out to the Fathers in Types and Figures and dark Prophesies but now we see him with open Face 2 Co. 5.18 Observe the difference in reference to the person of Christ and to the Offices of Christ and to the benefits that come by Christ 1. Concerning the Person of Christ it was revealed to them that he should be God Isa 9 6. And that he should be man Isa 9.6 Isa 9.6 The same verse speaks of a Child that is born and of a mighty God But how he should be God and man in one person it was very darkly Revealed 2. Concerning the Offices of Christ his Mediatorship was Typed out by Moses his Priesthood was Typed out by Melchizedeck among the Canaanites and Aaron among the Jews his Prophetical Office was typed out by Noah a Preacher of Righteousness his Kingly Office was typed out by David but how dark these things were unto them we may guess by the Apostles who knew not he should Die who dreamed of an earthly Kingdom and till the Holy Ghost came were ignorant of many things pertaining to the Kingdom of God 3. Concerning the Benefits that come by Christ Justification was signified by the sprinkling of Blood and Sanctification by the water of Purification Heaven and glorification by their Land flowing
and in some of these if not in all of these thou wilt find thy Objections answered removed routed 3. It is sure God is not fast and loose in his Covenant heaven and earth shall pass away before one jot or title of his Word shall fail consider O my Soul he both can and will perform his Word his Power his Love his Faithfulness his Constancy all stand engaged What sweet matter is here for a Soul to dwell upon what needs it go out to other objects whilst it may find enough here but especially what needs it to bestow it self upon vain things O that so much pretious sand of our thoughts should run out after Sin and so little after grace or after this Covenant of grace 5. Jer. 31.33 34 Consider Jesus in that new Covenant or Promise which God made with Israel and Judah I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People and they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their Iniquity and I will remember their Sins no more Oh what an errour is it that there is no inherent righteousness in the Saints there is no grace in the soul of a believer but only in Christ is not this the ordinary Scripture phrase Ezek. 36.27 John 4.14 1 John 2 27. Col. 1.27 Ezek. 1.20 I will put my Spirit within you and the water that I shall give you shall be in you a Well of water springing up into everlasting Life and the anointing which you have received of him abideth in you and Christ in you the hope of glory Observe how the spirit of the Living Creatures was in the Wheels so that when the Spirit went they went and when the Spirit was lifted up they were lifted up even so is the Spirit of Christ acting and guiding and framing and disposing them to move and walk according to his Laws Luk. 17.21 Psal 40.8 The Kingdom of heaven is within you saith Christ and I delight to do thy Will O God saith David yea thy Law is within my heart O my Soul if thou art in Covenant whith God besides the in-dwelling of the Spirit there is a certain spiritual Power or Principle of Grace which Christ by his Spirit hath put into thy heart enabling thee in some measure to move thy self towards God And this Principle is sometimes called a new Life Rom. 6.4 Sometimes a Living with Christ Rom. 6 8. Sometimes a being alive to God Rom. 6.11 Sometimes a revealing of his son in man Gal. 1.15 And somtimes a putting of the Law into our inward parts and a writing of the Law within the heart Jer. 31.33 O consider of this inward Principle it is an excellent subject worthy of thy consideration 2. I will be their God and they shall be my people Consider God essentially and personally God the Father God the Son and God the Holy Ghost God in himself and God in his Creatures this very promise turns over heaven and earth and sea and land and bread and cloths and sleep and the world and life and death into free grace No wonder if God set this promise in the midst of the Covenant as the heart in the midst of the Body to communicate life to all the rest this promise hath an influence into all other promises it is the great promise of the new Covenant it is as great as God is though the heavens and heaven of heavens be not able to contain him yet this Promise contains him God shuts up himself as it were in it I will be their God 2. They shall be my People i.e. They shall be to me a peculiar People Tit. 2.14 The word hath this Emphasis in it that God looks upon all other things as accidents in comparison and his substance is his People they are his very Portion for the Lords Portion is his People Jacob is the Lot of his Inheritance They are his treasure his peculiar treasure Deut. 32.9 Exod 19.5 his peculiar treasure above all People If ye will obey my voice indeed and keep my Covenant then shall ye be a peculiar treasure unto me and above all people for all the earth is mine Observe O my soul all the earth is mine q. d. All people is my people but I have a special interest in my covenanted people they are only my portion my peculiar treasure Blessed be Egypt my People Assyria the work of my hands and Israel mine Inheritance I have made all People Egypt and Assyria and all the world is mine but only Israel is my inheritance the Saints are those that God satisfies himself in the Saints are those that God hath set his heart upon they are children of the high God they are the Spouse that are Married to the Lamb they are nearer God in some respects than the very Angels themselves for the Angels are not in a mystical union so Married to Christ as Gods People are Isa 19.28 O the happyness of Saints I will be their God and they shall be my People 3. They shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. Consider of this O poor Soul thou complainest many a time of thy weakness thou knowest little or nothing why see here a Glorious promise if thou art but in Covenant with God thou shalt be taught of God and then thou shalt know God far more clearly than the Jews of old he will open to thee all his treasures of wisdom and knowledg he will bestow on thee a greater measure of his Spirit so that out of thy belly shall flow Rivers of Living waters John 7.38 We say a good Tutor may teach more in a day than another in a week in a month now the promise runs thus that all thy Children shall be taught of God Isa 54.13 not that private instruction or publick Ministry must be excluded we know these are appointed under the New Testament and are subordinate to the Spirits teaching but that the teachings of God do far surpass the teachings of men and therefore the knowledg of God under the New Testament shall far surpass that under the old herein appears the excellency of Christ's prophetical Office He is such a Prophet as enlightens every man within John 1.9.33 that comes into the World He is such a Prophet as baptiseth with the Holy Ghost and with Fire He is such a Prophet as makes men's hearts to burn within them when he speaks unto them He is such a Prophet as bids his Ministers Luk. 24.32 Mat. 28.19.20 Go teach all Nations and I will be with you and I will
strong temptations so many lusts that now he doubts O what will become of my poor Soul what will be the issue of this woful work why come now and desire after perseverance when Peter was ravished on the mount it is good being here sayes he let us build three Tabernacles Mat. 17.4 his desire was to have continued there for ever and it was the prayer of Christ in Peters behalf Luk. 22.3 I have prayed for thee that thy faith fail not what was this Prayer but Christ's vehement desire of Peters continuing in the faith shall Christ desire and will not thou desire after thy own perfection O come with these Pantings and Breathings after God put forth thy desires in these or the like expressions O Lord thou hast said I will betroth thee unto me for ever Hosea 2.19 and what means this but that the conjugal love of Christ with a gracious soul shall never be broken what means this but that the bond of union in a believer to Christ is fastened upon God and the spirit of God holds the other end of it and so it can never be broken 2. O Lord thou hast discovered in thy Word that th s union is in the Father who hath laid a sure foundation 2 Tim 2.19 the foundation of God standeth sure having this seal the Lord knoweth them that are his John 13.1 and that this union is in the Son who loves his to the end and that this union is in the spirit who abides in the elect for ever 3. Thou hast discovered that the mountains shall depart and the hills be removed but my kindness shall not depart from thee Isa 54.10 neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee 4. Thou hast said that the Saints shall be kept by the Power of God q. d. The special Power I mean to put forth in this world 1 pet 1.5 it is to uphold the spirits of my saints the special work I have in the world to exercise my power about it is to keep Christ and the saints together it is through the power of God that heaven and earth is kept up but if God must withdraw his Power from the one of these sooner should heaven and earth fall in pieces than God would not uphold one gracious soul that hath Vnion with his Son Jesus Christ And if thâ—se be thy sayings why then Lord I desire the accomplishment O fulfil what thou hast said it would break my heart if ever the Covenant should be broken betwixt me and thee my desire is towards thee and the more I enjoy thee the more and more I desire and pant after thee my desires are like thy self infinite eternal everlasting desires 4. Desire after Jesus the great business or the all in all in a Covenant of Grace the most proper object of desire especiaâ—ly to man fallen is Jesus Christ hence it is that a poor sinner under the sense of sin cryes out with the vehemency of desire Christ and none but Christ give me Christ or I dye I am undone I am lost for ever But what is Christ or Jesus to a Covenant of grace Ruâ—kers tryal of Faith I answer he is the great business he is the all in all Christ hath at least a Six-fold relation to the Covenant of grace 1. As he is more than a creature he is the Covenant himself 2. As he deals betwixt parties he is the messenger of the covenant 3. As he saw and heard and testifieth all he is the witness of the covenant 4. As he undertaketh for the parties at variance he is the surety of the covenant 5. As he standeth between the contrary parties he is the Mediator of the covenant 6. As he signifieth the covenant and closeth all the Articles he is the Testator of the covenant Oh here is abundance of fuel for thy desire to work upon 1. Consider the fuel and then set on the flame thy desire Isa 42.6 Isa 41.9 1. Christ is the covenant it self I gave thee for a covenant of the People for a light of the gentiles And I will preserve thee and give thee for a Covenant of the People Christ God and Man is all the Covenant 1. Fundamentally he is the original of the Covenant the Covenant of grace takes iâ—s being and beginning from Christ he is the covenant-maker undertaker manager dispatcher he doth every thing in the covenant 2. Materially the very substance of the covenant stands in this I will be their God and they shall be my People now Christ he is both these in himself he is God unto his People and he is the People representatively unto God and before God 3. Equivalently many branches or fruits of the Covenant are to be fulfilled to believers in their season but as soon as ever they are Justified Christ is said to be the Covenant as a present pawn or earnest delivered into the hands of a man at the very instant of his justification and this pawn is of equal value and worth with the whole Covenant when it is fulfilled to the uttermost Thus Christ in every of these respects is the Covenant it self he is very peace and reconciliation it self and this man shall be the Peace when the Assyrian shall come into our Land As fire is hot for it self and all other things hot for it Micah 5 5. as they participate of it so Christ is the Covenant it self and all we are so far in Covenant to Christ as we have any thing of Christ want Christ and want peace and want the Covenant of grace 2. Christ is the messenger of this Covenant The Lord whom ye seek shall suddainly come to his Temple Mal. 3.1 even the messenger of the Covenant whom ye delight in Christ travels with tydings between parties of the Covenant 1. He reports of God to us he commends his Father unto us Joh. 15.1 Joh. 6.29 Joh. 6.48 Joh. 8.12 Joh. 10.9 11. Prov. 1.20 Prov. 9.5 my Father is the husband man and this is the Fathers will which hath sent me that of all which he hath given me I shall lose nothing and he commends himself to us it became the Lord Jesus to commend himself I am the bread of Life I am the Light of the world I am the Door I am the good Shepherd It is a wonderful thing how Christ is a broker as I may say for Christ wisdom cryeth out she uttereth her voice in the streets come eat of my bread and drink of my wine which I have mingled Ministers cannot speak of Christ and of his Father as he can do himself O my Soul to excite thy desires come and hear Christ speak of Christ and of his Father and of Heaven for he saw all Joh. 17.25 2. He reports of us to God he commends us to his Father O righteous Father the world hath not known thee but I have known thee and
of its Agony when it is striving as for Life and Death if Help come not at first Call it prayes again and that more earnestly Faith is very urgent with God and the more slack the Lord seems in answering the more earnest is Faith in plying God with its Prayers It will wrestle with God as Jacob with the Angel it will take no Denyal but will crave still Bless me even me also O send me not away without a Blessing 2. Sometimes God answers in part He speaks as it were out of a Dark Cloud He gives some little Ease but He speaks not full Peace In this manner He speaks to the Woman Go thy way and sin no more He doth not say Go in Peace thy Sin is forgiven thee John 8.11 No no but Go thy way and sin no more Hereby Faith usually gets a little Strength and looks after the Lord with more Hope It begins to plead with God as Moses did O Lord Thou hast begun to shew Grace unto Thy Servant go on Lord to manifest unto me all Thy Goodness Here Faith takes a little hold on the Covenant of Grace It may be the Hand of Faith is feeble shaking and trembling yet it takes a little Hold it receives some Encouragement it finds that its former Seeking is not in vain 3. Sometimes God answers more fully and satisfactorily He applyes some Promise of Grace to the Conscience by His Spirit He lets the Soul feel taste the Comforts of himself or of such and such a Promise more effectually than ever before Fear not Isa 41.10 saith God for I am thy God Here Faith waxeth bold and with a glad Heart entertains the Promise brought Home unto it The Apostle calls this the Embracing of the Promises Now Heb. 11.13 Embracing implies an Affectionate Receiving with both Arms opened So the Soul embraceth the Promise and the Lord Jesus in the Promise and having Him like Simeon in his Arms it layes Him in the Bosom it brings Him into the Chamber of the Heart there to rest and abide for ever And now is the Covenant struck betwixt God and the Soul Now the Soul possesseth God in Christ as her own it rests in Him and is satisfyed with Him it praiseth God for his Mercy as Simeon did when he had Christ in his Arms it commits it self wholly and for ever to that Goodness and Mercy which hath been revealed to it O my Soul Hast thou come thus by little and little to touch the Top of Christ's Golden Scepter Why then Is thy Hand given to God Then art thou entred into a Covenant of Peace Christ's Offering and thy Receiving the Covenant of Grace bears a sweet Agreement an harmonious Conformity 2. God in Christ keeps Covenant with us so we through Christ should be careful and diligent to keep Covenant with God In the Things of this Life a strict Eye is had to the Covenants we make Now it is not enough for us to enter into Covenant with God but we must keep it The Lord never will never hath broken Covenants on His Part but Alas we on our Parts have broken the first Covenant of Works Take heed we break not the second for then there remains not any more place for any more Covenants As the Lord keeps Covenant with us so let us keep Covenant with Him and therein is the Blessing Psal 103.17 18. The Mercy of the Lord is from Everlasting to Everlasting to such as keep his Covenant There is much also in this keeping of the Covenant and therefore give me leave a little to enlarge Sundry Acts of Faith are required to this keeping of the Covenant As thus 1. Faith in keeping the Covenant hath alwayes an Eye to the Rule and Command of God As in Things to be believed Faith looks on the Promise so in Things to be practised Faith looks upon the Command Faith will present no strange Fire before the Lord it knows that God will accept of nothing but what is according to His own Will 2. As Faith takes Direction from the Rule so in keeping of the Covenant it directs us to the right End that is to the Glory of God We are of Him and live in Him and by Faith we must live to Him Rom. 14.7 8. 2 Cor. 5.15 Psal 50.15 Psal 86.12 for Him For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Again He died for all that they which live should not henceforth live unto themselves but unto Him which died for them This God claims as His right and due Thou shalt glorifie Me saith God Yes saith Faith I will glorifie thee for ever 3. Faith in keeping the Covenant shields the Soul against all Hinderances that it meets withal As for instance Sometimes we are tempted on the Right Hand by the Baits and Allurements of the World All these will I give thee saith the World if thou wilt be mine but then Faith overcomes the World by setting afore us better Things than these Sometimes we are tempted on the Left Hand by Crosses Afflictions Persecutions and Sufferings for the Name of Christ but then Faith helps us to overcome and makes us Conquerours through Christ that loved us by setting before us the End of our Faith and Patience Heb. 12.2 It is said of Jesus That for the Joy that was set before Him He endured the Cross and despised the Shame 4. Faith encourageth the Soul that the Lord will have a Gracious Respect unto its keeping Covenant Acts 10.33 In every Nation he that feareth Him and worketh Righteousness is accepted with Him Surely this is no small Encouragement to well-doing What would not a Servant do if he knew his Lord will take it in good part Now Faith assures the Soul there is not one Prayer one Holy Desire or one Good Thought or Word which is spoken or done to the Glory of God but God takes notice of it and accepts it in good part Then they that feared the Lord Mal. 3.16 spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before Him for them that feared the Lord and that thought upon His Name 5. Faith furnisheth the Soul with Strength and Ability to keep the Covenant By Faith we get a Power and Strength of Grace As thus 1. By Faith we look at Christ as having all Fulness of Grace in Himself It pleased the Father Col. 1.19 that in Him should all Fulness dwell All others have but their Measures some more some less according to the Measure of the Gift of Christ but Christ hath received the Spirit John 3.34 not by Measure but in the Fulness of it 2. By Faith we know that whatever Fulness of Grace is in Christ He had it not for Himself
unity of any other thing and yet by the help of some forreign cause they may be united as the branch of a Tree of one kind which put into the ground would be an intire distinct Tree in it self may by the hand of a man be put into the unity of a Tree of another kind and so grow move and bear fruit not distinctly in and for it self but jointly in and for that Tree into which it is planted 3. Other things of this kind cannot by force of natural causes nor by the help of any forreign thing ever become parts of any other created thing or pertain to the unity of the substance of any such thing as the nature of man and the nature of all living things and yet by divine and supernatural working it may be drawn into the unity of the subsistence of any of the Persons of the blessed Trinity wherein the fulness of all being and the Perfection of all created things is in a more eminent sort than in themselves for though all created things have their own being yet seeing God is nearer to them than they are to themselves and they are in a better fort in him than they are in themselves there is no question but that they may be prevented and staid from being in and for themselves and caused to be in and for one of the divine persons of the blessed Trinity So that as one drop of water that formerly subsisted in it self if it be poured into a vessel containing a greater quantity it becomes one in subsistence with the greater quantity of water and as a branch of a Tree that being set in the ground and left to it self would be an intire and independant tree becomes one in subsistence with that tree into which it is grafted so the individual nature of man assumed into the unity of one of the Persons of the Blessed Trinity it looseth that kind of being that naturally left to it self it would have had and it becomes one with the Person for now it is not in and for it self but hath got a new Relation of dependance and being in another But you will say all the Creatures in the world have their being in God and dependance on God and therefore all Creatures as well as Man may pertain to the Person or Subsistence of God I Answer it is not a general being in and dependâ—nce on God but a strict dependance on mans part and a Communicating of the subsistence on Gods part that makes up this union Hence we say that there are four degrees of the presence of God in his Creatures the first is his general presence whereby he preserves the substances of all Creatures and gives unto them to live and to move and to have their being Acts. 7.28 and this extends it self to all Creatures good and bad The Second degree is the presence of Grace whereby he doth not only preserve the substance of his Creature but also gives Grace unto it and this agrees to the Saints and Gods People on earth The third degree is the presence of glory peculiar to the Saints and Angels in heaven and hereby God doth not only preserve their substances and give them plenty of his Grace but he also admits them into his Glorious presence so as they may behold him face to face The fourth and last degree is that whereby the God-Head of the Son is present with and dwells in the Manhood giving unto it in some part his own subsistence whereby it comes to pass that this Manhood assumed is proper to the Son and cannot be the Manhood of the Father or of the Holy Ghost or of any Creature whatsoever And this is a thing so admirable and unspeakable that though we may find some similitudes yet there cannot be found another example hereof in all the World Hence it follows that in the Manhood of Christ consisting of Body and Soul there is a Nature only and not a Person because it doth not subsist alone as other men Peter Paul and John do but it wholly depends on the Person of the Word into the unity whereof it is received and this dependance of the humane nature on the person of the Word and the communicating of the Person or subsistence of the Word with the humane nature is the very thing it self wherein this union consists 3. For the Scriptural texts that confirm this Union you see the Well is very deep but where is the Bucket What texts of Scripture have we to confirm this wonderful Union of two Natures in one Person Amongst many I shall only cite these Mat. 16.13 16. When Christ asked his Apostles Whom do men say that I the Son of man am Simon Peter answered Thou art the Christ the Son of the living God Now if but one Christ then surely but one Person and if the Son of man be the Son of the Living God then surely there are two natures in that one Person Observe how the Son of man and the Son of God very Man and very God concenter in Christ as the Soul and the Body make but one man so the Son of man and the Son of God make but one Christ Rom. 1.3 4. Thou art Christ saith Peter the Son of the Living God So Paul speaking of Jesus the Son of God he tells us that he was made of the seed of David according to the Flesh and declared to be the Son of God with power according to the Spirit 1. Made of the Seed of David of the substance of the Virgin who was Davids posterity 2. Declared to be the Son of God not made the Son of God as he was made the Son of Man but declared to be the Son of God The word in the Original signifies a Declaration by a solemn sentence or difinitive judgment I will declare the Decree the Lord hath said unto me Thou art my Son That which I point at he is the Son of David Psal 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Manhood and he is the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Godhead here be the two Natures but iâ—â—he words before these two natures make but one Son Jesus Christ our Lord and 〈◊〉 â—â—â—ry words themselves he is declared to be the Son of God he doth not say Som◠〈◊〉 two but his Son Jesus Christ first before and then after to shew unto us thâ—â—â—â—fore his making so after his making he is still but one Son or one person of the 〈◊〉 â—â—â—tinct natures subsisting Col. 2.9 To the same purpose is that same Text In him dwelleth all the fulness of the Godhead bodily by the union of the divine nature with the humane in the unity of his person the Godhead dwelleth in Christ as the Soul in the Body it dwelleth in him bodily not seemingly but really truly and indeed not figuratively and in a shadow as he dwelleth in the Temple not by power and efficacy as he dwells
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
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
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
That he might give an example himself of the performance of that which he enjoyned others 5. That he might receive Testimony from Heaven that he was the Son of God 6. That he might fulfil all Righteousness not only the Moral but the Figurative Ceremonial and Typical Some think that the Ceremony to which our Saviour looked at in these words was the washing of the Priests in water when they entred into their Function Exod. 29.4 Lev. 8.6 And Aaron and his Sons thou shalt bring to the door of the Tabernacle of the Congregation and shalt wash them with water And surely this was the main reason of Christs being Baptized that by this Baptism he might be installed into his Ministerial Office 2. How did John know him to be Christ It is very probable he had never seen his Face before they had in their Infancy been driven to several places and they were designed to several imployments and never met as we may well conceive till now besides the Baptist speaks expresly I knew him not John 1.33 but he that sent me to Baptize with water the same said unto me on whomsoever thou shalt see the Spirit descending and abiding on him the same is he that Baptizeth with the Holy Ghost Now this descent of the Holy Ghost was not till after Baptism how then did he know him to be Christ The Answer is given by some thus that John knew Christ in some measure before his Baptism but he knew him not so fully as after when the Holy Ghost had descended on him Others thus that John knew Christ before his Baptism by a present revelation and after Baptism by a present sign it is not unlikely but John knew Christ at his first arrival by revelation for if whiles he was in his Mothers womb he knew Christ being yet unborn how much more might he know and acknowledg him now at his Baptism Thus Samuel knew Saul and thus John might know Christ But for that knowledg he had after Baptism it was a further confirmation of that same knowledg that he had before Baptism and that not so much for his own sake as for the Peoples John 1.34 I saw and bear record that this is the Son of God 3. Wherein was the Glory or excellency of Christs Baptism The Ancients give many Encomiums to it and in some respects prefer it to the Birth of Christ Aug. Serm. 36. thus Augustine Many great Miracles were at Christ's Birth but they were far greater at his Baptism the Holy Ghost overshadowed him in the Womb but he brightly shone on him in the River then was the Father silent not a word from him but now a loud voice is heard from Heaven This is my beloved Son in whom I am well pleased then was the Mother under suspition because she was found with Child without a Father but now is the Mother greatly honoured in that the Holy Child is Fathered by God himself then was Christ hid to the world and this made John the Baptist say there stands one amongst you whom ye know not He was before his Baptism as the Sun in a Cloud or a Pearl in a shell or a Gold-mine in a Field but now he appears in publick and to manifest his Glory the Heavens open and from the Heavens the Holy Ghost descends and alights upon his sacred head and God the Father gives a voice from Heaven declaring his Divinity to the world If the Jews require a sign here is not one but many signs at once which as Beams do discover a Sun so they discover this Sun of Righteousness to be risen amongst them and herein was the Glory of Christ's Baptism 4. What was the Prayer of Christ at or after his Baptism The Evangelist Luke Luke 3.21 speaks of his Prayer It came to pass that Jesus being Baptized and Praying the Heavens were opened This was the manner of those that were Baptized assoon as they were Baptized to come out of the water and Pray and some think that these words Mat. 3.36 they were Baptized of him in Jordan confessing their sins hath reference to this if so then Christ having no sins to confess of his own the tenour of his prayer must needs be to some other purpose But to what purpose some say to the same purpose as his Prayers were usually as in John 17. that his Father would preserve his Church in Vnity and Truth and that he would Glorifie his Church that they also might be one even as he and his Father are one and especially that many might be converted by his Ministry which he was now beginning Others think that this Prayer at this time was for that which followed upon his very prayer i.e. that the Holy Ghost might descend and that the Father would Glorifie the Son by a Testimony from Heaven Indeed the Text hath laid his Prayer and the opening of the Heavens so close together as that it seems to point out what was the tenour of his Prayer by the consequent of it Before the Heaven was mured up no Dove to be seen no Voice to be heard but streight upon it as if they had but waited the last word of his prayer all of them follow and in another place we find the like return upon the like prayer John 12.28 Father Glorify thy Name then came there a voice from Heaven saying I have both Glorified it and I will Glorifie it again one reason more if we consider that Christ was now to enter upon the great Work of our Redemption and the preaching of the Gospel it will be no less strange to conceive that he prayed for the visible sealing of him to that Work and Office by the coming of the Holy Ghost John 6.27 To this purpose is that of the Evangelist for him hath God the Father sealed it is a Phrase borrowed from them who give their Commissions under hand and seal and this is certain that upon his Prayer God sent the holy Spirit who sealed him or allowed and confirmed him to the Office of our Redemption and therefore very probable it is that his Prayer might tend to that purpose but herein take heed of excluding what was mentioned in the former opinion for my part I suppose Christs prayer was both for himself and all Believers that the holy Ghost might now be joyned to the water and that all others as should ever after believe in his Name as afterwards he enlargeth his Prayer might have the Holy Ghost descend upon them John 17.20 5. Why was it that the Holy Ghost descended on Jesus I answer for these reasons 1. That John the Baptist might be satisfied for this Token was given John when he first began to preach John 1.33 that upon whom he should see the Spirit descending and remaining on him the same is He which Baptizeth with the Holy Ghost It was a sure sign to the Baptist whereby to know the Christ whose Harbinger and
shew you the Word of the Lord. Deut. 5 5. The Vulgar renders it thus Ego sequestor medius I was a Mediatour a Midler betwixt God and you and so Christ Jesus he is a Mediatour a Midler an Interpreter an Inter-messenger betwixt God and his People 2. The Reasons of Christs being a Prophet were these 1. That he might reveal and deliver to his people the will of his Father 2. That he might open and expound the same being once delivered 3. That he might make his Saints to understand and to believe the same being once opened 1. As a Prophet he delivers to the people his Fathers will both in his own Person and by his Servants the Ministers In his own Person when he was upon earth as a Minister of the Circumcision Rom. 15.8 Heb. 2 3. and by his Servants the Ministers from the beginning of their mission till the end of the World Thus the Gospel is called A great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Christ in his own personal preaching is said but to have begun to teach Acts 1.1 and the consummate publication was the sending of the holy Ghost to these Select Vessels who were to carry abroad this Treasure unto all the world it was begun by the Lord and it was confirmed by them that were the Disciples of the Lord. In this respect we cannot look on the publishing of the Gospel to the world but as very glorious was there not a resemblance of state and glory in the preaching of Christ You have heard how a forerunner was sent to prepare his way as an Herald to proclaim his approach and then was revealed the glory of the Lord but because the publication was not consummate till afterwards Eph. 4.8 Christ carries it on in greater state afterwards than he did before When he ascended up on high he then led captivity captive and gave gifts unto men as Princes in time of their solemn inauguration do some special Acts of magnificence and Honour they proclaim Pardons open Prisons Create Nobles fill Conduits with wine so Christ to testifie the glory of his Gospel at the day of his instalment and solemn readmission into his Fathers glory he proclaims the Gospel gives gifts unto men for the perfecting of the Saints Ver. 12. for the work of the Ministry for the edifying of the Body of Christ 2. As a Prophet he opens and expounds the Gospel Thus being in the Synagogue on the Sabbath-day Luke 4.17 18 21. he opened the book and he found the place where it was written the Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. and then he closed the book and said Luke 24.27 this day is this Scripture fulfilled in your ears And thus joyning himself with two of his Disciples going towards Emmaus he begun at Moses and all the Prophets and he expounded unto them in all the Scriptures the things concerning himself the Prophesies of Christ were dark and hard to be understood and therefore Christ came down from Heaven to discover such truths John 3.13 No man hath ascended up to Heaven i.e. to be acquainted with Gods secrets but he that came down from Heaven the gracious purpose of God towards lost mankind was a secret locked up in the breast of the Father and so it had been even to this day had not Christ who was in the bosome of the Father and one of his Privy Council revealed it unto us hence Christ is called the Interpreter of God Mat. 11.27 no man knoweth the Father save the Son and he to whomsoever the Son will reveal him by his interpretation Luke 24.45 Acts 10.14 3. As a Prophet he gives us to understand and to believe the Gospel Then opened he their understanding that they might understand the Scriptures and thus was the Case of Lydia whose heart the Lord opened he that first opens Scriptures at last opens hearts He is that true light which enlighteneth every man that cometh into the world John 1.9 he enlightens every believer not only with a common natural light but with a special supernatural light of saving spiritual and effectual knowledge now there is no Prophet can do this save only Jesus Christ he only is able to cause our hearts to believe and to understand the matter which he doth teach and reveal other Prophets may plant and water Paul may plant and Apollo may water but he and only he can give the increase other Prophets may teach and Baptize but unless Christ come in by the powerful presence of his Spirit 1 Pet. 2.5 Psal 127.1 they can never be able to save any one poor soul We as lively stones are built up a spiritual house saith Peter but except the Lord do build this house they labour in vain that build it O alas who is able to breath the Spirit of life into these dead stones John 5.25 but he of whom it is written The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear it shall live Who can awaken a dead soul out of a dead sleep And who can give light unto these blind eyes of ours but he of whom it is written Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light 3. The Excellencies of Christ above all other Prophets are in these respects 1. Other Prophets were but Types and shadows of this great Prophet even Moses himself was but a figure of him Acts 7.37 A Prophet shall the Lord God raise up unto you of your brethren like unto me saith Moses these words Like unto me do plainly shew that Moses was at the best but an image and shadow of Christ now as substances do far excel shadows so doth Christ far excel all the Prophets they were but shadows and forerunners to him 2. Other Prophets revealed but some part of Gods will and only at sometimes God saith the Apostle at sundry times and in divers manners spake in time-past unto the Fathers by the Prophets Heb. 1.1 i.e. he let out his light by little and little till the Day-star and Sun of Righteousness arose Ver. 2. but in these last dayes he hath spoken by his Son i.e. he had spoken more fully and plainly in this respect saith the Apostle the heirs of Life and Salvation were but children before Christs incarnation Gal. 14.1 2. As now we see but through a glass darkly towards what we shall do in the life to come so did they of old in comparison of us their light in comparison of ours was but an obscure and glimmering light Christs discovery of himself then was but a standing behind the wall a looking forth of the window Cant. 2.9 a shewing of himself through the
not Christ come down sinners could not have gone up into Heaven and therefore that they might ascend he descends 2. I come down from Heaven not to do mine own will Heb. 3.1 2. but the will of him that sent me his Father had sent him on purpose to receive and to save sinners and to this purpose he is called the Apostle of our profession who was faithful to him that appointed him as also Moses was faithful in all his house His Father could not send him on any errand but he was sure to do it his Fathers mission was a strong demonstration that Christ was willing to receive those sinners that would but come to him Again Jesus stood and cryed saying if any man thirst John 7.37 let him come unto me and drink the very pith heart and marrow of the Gospel is contained in these words the occasion of them was thus on that last day of the Feast of Tabernacles the Jews were wont with great solemnity to draw water out of the fountain of Siloam at the foot of Mount Sion and to bring it to the Altar singing out of Isaiah Isa 12.3 With joy shall ye draw water out of the wells of Salvation now Christ takes them at this Custom and recalls them from earthly to heavenly waters alluding to that of Isaiah Isa 55.1 3. Ho every one that thirsteth come ye to the waters Incline your ears and come unto me and your souls shall live The Father saith come the Son saith come the Spirit saith come yea Rev. 22.17 the Spirit and the Bride say come and let him that heareth say come and let him that is a thirst come and whosoever will let him drink of the water of life freely All the time of Christs Ministry we see him tyring himself in going about from place to place upon no other errand than this to cry at the markets Ho every one that thirsteth come ye to the waters if any sinners love life if any will go to heaven let them come to me and I will shew them the way to my Fathers bosom and endear them to my Fathers heart Again hither tend all those Arguments of God and Christ to draw souls to themselves Thus God draws 1. From his equity Hear now O house of Israel Ezek. 18.25 is not my way equal or are not your wayes unequal q. d. I appeal to your very consciences is this equal that sinners should go on in sin and Trespass against him that is so willing to receive and save poor sinners 2. From our ruine in case we go on in sin Ezek. 18.31 Cast away from you all your Transgressions whereby ye have Transgressed and make you a new heart and a new Spirit for why will ye dye O house of Israel 3. From his own dislike and displeasure at our ruine I have no pleasure in the death of him that dyeth Ver. 32. saith the Lord God wherefore turn your souls and live ye 4. From his mercy and readiness to pardon sinners Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Hos 14.4 John 3.16 5. From the freeness of his love I will love them freely and God so loved the world so fully so fatherly so freely that he gave his only begotten Son c. and I will give unto him that is athirst of the fountain of the water of life freely 6. From the sweetness of his Name Rev. 21.6 Exod. 34.6 7. Isa 48.18 19. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity Transgression and sin 7. From the benefits that would follow O that thou hadst hearkened to my commandments then had thy peace been as a River and thy righteousness as the waves of the Sea thy seed also had been as the Sand and the off-spring of thy bowels like the gravel thereof 8. From his Oath As I live saith the Lord I desire not the death of a sinner but rather that he should turn from his wickedness and live O happy creatures saith Tertullian for whom God swears O unbelieving wretches if we will not trust God swearing Ezek. 33.61 Ezek. 33.11 Mich. 6.3 Isa 5.4 Isa 5.3 9. From his expostulations Turn ye turn ye from your evil wayes for why will ye dye O house of Israel O my people what have I done to thee and wherein have I wearied thee testifie against me what could I have done more for my vineyard than I have done wherefore when I looked that it should bring forth grapes brought it forth wild grapes Mich. 6.2 10. From his appeals Judge now O ye inhabitants of Judah and Jerusalem and hear O ye mountains the Lords controversie and ye strong foundations of the earth Deut. 5.29 for the Lord hath a controversie with his people and he will plead with Israel 11. From his groans Oh that there were such an heart in them that they would fear me and keep my commandments alwayes Deut. 32.29 that it might be well with them and their children for ever And oh that they were wise that they understood this that they would consider their latter end 12. Hos 11.8 From his loathness to give men up How shall I give thee up Ephraim how shall I deliver thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within me my repentings are kindled together O the goodness of God! And as God the Father so God the Son draws Arguments to win souls to himself 1. From his coming it was the very purpose and design of his coming down from Heaven to receive sinners 1 Tim. 1.15 This is a faithful saying sayes Paul and worthy of all acceptation that Christ Jesus came into the world to save sinners 2. From his fair demeanour and behaviour towards sinners this was so open and notorious that it was turned to his disgrace and opprobry Mat. 11.19 Behold a friend of Publicans and sinners And the Scribes and Pharisees murmured at him Luke 5.30 and his Disciples saying Why do ye eat and drink with Publicans and Sinners 3. From his owning of sinners and answering for them in this respect Luke 5.31 32. And Jesus answering said unto them they that are whole need not a Physitian but they that are sick I came not to call the righteous but Sinners to repentance 4. From his rejoycing at sinners conversion indeed we never read of Christs Laughter and we seldom read of Christs joy but when it is at any time recorded it is at the Conversion of a poor soul he had little else to comfort himself in being a man of sorrows but in this he rejoyced exceedingly Luke 10.21 In that hour Jesus rejoyced in Spirit
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
Yoak and a burthen but no that we answer with Christ his Yoak is easie and his Burthen is light Certainly there are burthens which grieve not the bearers at all as the burthen of feathers upon a Birds back it is nothing grievous to her but rather bears her up and a burthen of Gold and Jewels upon a mans back supposing it the reward of his portage and the hire of his labour it is nothing grievous to him but rather cheers him up Men Brethren and Fathers if we will but come and close with Christ the Spirit is given to enable us and Heaven is promised to encourage us the one gives power and the other stirs up our affections and how then should we complain of pressure O it is a sweet burthen sweetned by his Grace and sweetned by his Spirit and sweetned by a principle of love O how I love thy Law Psal 119.97 174. Psal 19.11 and sweetned by a principle of delight Thy Law is my delight and sweetned with a promise of reward In the keeping of thy Commandments there is great reward 2. They object we feel no such thing you tell us of sweetness easiness pleasantness Mal. 1.13 Amos 8.5 but if we must speak out our own experiences O what a weariness is it when will the New-moon be gone that we may sell Corn and the Sabbath that we may set forth wheat We feel a sweetness in these present enjoyments of the World but as for Holiness Grace Religion the Discipline of Christ we wonder where the sweetness is we can find no such secret golden Mines in these spiritual diggings I answer 1. This indeed is the speech of carnal and prophane men they feel no sweetness easiness pleasantness in Gods wayes The natural man receiveth not the things of the Spirit of God 1 Cor. 2.14 15. for they are foolishness unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth or discerneth all things Poor souls till God speak to your hearts you cannot understand this hidden Manna It is observed that God never sent the pleasant Manna unto Israel so long as their Flower and Bread of Aegypt lasted so never will you tast how good the Lord is so long as you doat on sin and vanity 2. Though you feel not these things for the present yet in time you may do yea certainly if you belong to God in time you will do O but when you will say when I answer the first tast of this sweetness is usually at the first taking of Christs yoak upon us as Merchants desire us to sell their waters are content in the first place to let you see and handle and tast thereby to induce you to buy so Jesus Christ willing as it were to part with Heaven he is content in the first place to impart a certain tast before hand and to sweeten the wayes of goliness unto us Bâ—hold Hos 2.14 I will allure her saith God and bring her into the Wilderness and speak comfortably unto her What is it that God means by alluring of his people I answer it contains these things As 1. A discovery of the beauty of holiness when God first effectually calls the soul home to himself he sets open the beauty of his service naturally the heart is possessed with much prejudice against the wayes of Religion Oh what a strict rule is this to carnal men to pull out their right eyes to cut off their right hands to hate Father and Mother and Wife and Lands and Life for the Name of Christ to cross their own desires to deny their own selves to mortifie their earthly members to follow the Lamb through evil report and good report through afflictions and persecutions and manifold temptations whithersoever he goeth to war with principalities and powers and spiritual wickednesses in high places and hence it is that the Lord is forc'd to set forth the wayes of Christ as beautiful even under crosses and afflictions thus when the watchman smote the Church and wounded her and took away her vail yet she still acknowledged Christ for whose sake she suffered to be white and ruddy Cant. 5.7 10. the fairest of ten thousands Christ sets forth himself and his wayes in all the grace and goodness and beauty and sweetness and loveliness that possibly may be q. d. by these I will allure them that belong unto me 2. An out-bidding of all the temptations of other Lovers before Christ come souls go a whoring from Christ their hearts are allured by other lovers the world the flesh and the Devil come in and they proffer Souls such and such contentments but when Christ comes he deals with souls in a more Powerful way and he out-bids all their former lovers q. d. Did their lovers proffer them comfort I will bid more comfort Did their lovers proffer gain I will bid more gain Did their lovers proffer honour and respect I will out-bid them in that also And indeed then hath the Gospel a true and full and gracious work upon the heart when it yields to the proffers of the Gospel as finding that all that the World can bid is now out-bidden you know when one comes to offer so much for a commodity and another out-bids him he carries it away so when the World and lust and sin proffer to the soul such and such contents then comes Christ and out-bids all and so the bargain is made up and Christ carries the heart away sinners it may be as yet you feel none of these things but in time you may do and in the mean time you see here is a word for it Behold I will allure her c. 3. They object the Saints themselves feel no such things for ought appears to the World whose spirits are more heavy and sad as it is said of Christ himself that he never laughed and as David said of himself Why art thou cast down O my soul Psal 42.5 and why art thou disquieted within me So it may be said of some Christians if they are strict that they are seldom merry or pleasant But I answer 1. Christians that keep indeed close to the rule are for the most part serious and the word may suppose them as sad 2. It may be they are not in their element in the acts of Religion and therefore they cannot express their spiritual cheerfulness a fish cannot delight it self on the Earth but when it is in the water a Bird doth not sing on the ground but when it is got up into the air Gods people cannot rejoyce in sin as drunkards and revellers do but when their hearts are in Religious exercises and in communion with God they are merry and pleasant 3. It may be they are in such company as may make them sad the men of the World object against Saints that they are heavy and sowr and melancholy men but in the mean time they consider not that their swearing
revelling and dishonouring of God hath made them so pensive Why sinners your carriage grieves the very Spirit of God Gen. 6.6 You grieve God at the heart as it is expressed Gen. 6.6 and therefore no wonder if the godly cannot rejoyce in your sinful society you are the cause of their sadness but admit them once into the company and fellowship of the Saints and they know how to be joyful 4. If it be so that usually they are pensive and sad it is not because of Religion but because they are not more Religious because they find so much want of godliness in their own hearts Rom. 7.24 this was the cause of Pauls heaviness O wretched man that I am who shall deliver me from this body of death And yet know that all these sadnesses are true preparatives to joy and therefore in the very next words the Apostle breakes out into that sweet Doxology I thank God through Jesus Christ our Lord. Never was true sorrow for sin but it ended in rejoycings and praises and thanksgiving to God Why then be convinced Ah deceived souls say not that God is an hard Master reaping where he sowed not and gathering where he strawed not say not that his wayes are tedious and irksome and uncomfortable wayes but rather taste and see and try how good the Lord is experience the truth of these words My Yoak is easie and my Burthen is light What is lighter than that Burthen which instead of burthening Chears up the party on which it is laid Just like those burthens of Cinnamon that refresh those that carry them through the deep sands of Arabia An holy Divine once endeavouring to convince men of the sweetness and pleasantness of Gods wayes by his own experiences I call Hâ—aven and Earth to Record saith he that these things are truths of God they are not notions or conceits but certain realities Another flyes somewhat higher If men would in earnest sayes he abandon the Devils service and give up their names to Christ in truth and try I dare assure them in the Word of Life and Truth they would not exchange the saddest hour of all their life afterward with the prime and flower of all their former sensual pleasures Prov. 3.17 might they have ten thousand worlds to boot her wayes are wayes of pleasure saith Solomon Vse 2. Psal 1.1 2. Psal 119.1 Psal 40.8 2. You that are so convinc'd I beseech you carry on the work of God sweetly comfortably and with delight the Psalmist sayes Blessed is the man that delights in the Law of the Lord. And Blessed are the undefiled in the way who walk chearfully in the Law of the Lord. And blessed is the man that delighteth greatly in his Law And it is written upon the heart of Christ I delight to do thy will O my God yea they Law is within my heart as God loves a cheerful giver so a chearful server Come take my Yoak upon you saith Christ for my Yoak is easie it is not an Iron Yoak of Bondage but a Chain of heavenly Pearls to adorn your souls Quest 1 Oh but how should we carry on the Work the Yoak the Duty the Practise of Piety and of Religion pleasantly I answer Answ 1. Be sure to keep the heart right and upright within let all we do be in sincerity and let all we are in respect of the inner man be at peace within sence and reason can tell us that according to the tempter within so there is the relishing of things without he that acts in sincerity and hath peace within can easily go through the duties that are required without with joy and comfort 2. Exercise saith in the work and office of the Holy Ghost I mean that work and office to which the Holy Ghost is designed by the Father and the Son both to help his people and to be the Comforter of his people 1. The holy Ghost is designed to help his people Likewise the Spirit helpeth our infirmities the word in the Original †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 14.26 and 15.26 doth properly imply such an help Rom. 8.26 as when another man of strength and ability steppeth in to sustain the burthen that lyeth upon weak shoulders why this makes Christs Burthen light we do not bear all the weight for the holy Ghost puts under his shoulder 2. The Holy Ghost is designed to comfort his People Christ calls him the Spirit the Comforter because he brings in a kind of spiritual joy and spiritual comfort Mark it is not a natural but a spiritual joy Oh what a vast difference is there betwixt the comforts of a carnal heart and the comforts of the godly The one comes from a little meat or drink or creature vanity but the other comes from the exercise of Faith about the office of the Holy Ghost who is designed to this work surely here is the way to carry on duty sweetly and comfortably and with delight i.e. to be in the exercise of faith on the work and office of the Holy Ghost as he is our Helper and Comforter 1 Pet. 2.9 1 Pet. 2.9 3. Understand what is in Christian Religion and in the practise of it to cause delight As. 1. In every duty and gracious acting of it there is more of the Glory of God than in the whole frame of Heaven and Earth besides Herein is my Father glorified that you bear much Fruit John 15.8 Oh if we but thus looked at the profession and practice of Christian Religion we could not but take pleasure in it 2. In every duty and gracious acting of it there is the seed of glory and eternal life sometimes there breaks out in the very exercise of duty a joy in the Holy Ghost a foretast of Glory but howsoever there is the seed of Glory and though the seed of Glory be not seen but lye as it were under ground dead and unseen yet in time it will spring up unto eternal life why thus look at the practice of Religion and it will be sweeter to us than Honey and the Honey-Comb it will be more precious than Gold yea than much fine Gold But how should we know the difference betwixt the natural pleasantness and this Quest 2 spiritual pleasantness in Religion I know Christians may put a lustre upon the wayes of God by their natural pleasantness and chearfulness of spirit but because we speak of a spiritual joy and comfort and not of a natural wherein lies the difference I answer 1. If it be a spiritual pleasantness it will be serious I have said of laughter it is mad Answ Eccles 2.2 and of mirth what doth it There is much lightness and vanity in such breakings out of natural pleasantness but in spiritual pleasantness all is grave and sober and exceeding serious 2. If it be a spiritual pleasantness it can stand with repentance and humiliation and the fear of God rejoyce with trembling saith the Psalmist
ruddy Cant. 5.10 the chiefest of ten thousands As in the fairest beauty there is a mixture of these two colours white and ruddy so in Christ there is a gracious mixture and compound of all the graces of the Spirit there is in him a sweet temper of gentleness purity righteousness meekness humility and what not In him are hid all the treasures of Wisdom and Knowledge Col. 2.3 and I may add of all other gifts and graces not a grace but it was in Christ and that in an higher way than in any Saint in the World and therefore he is called fairer than all the children of men Observe There was more habitual grace in Christ than ever was or is or shall be in all the Elect whether Angels or Men. He received the Spirit out of measure there was in him as much as possibly could be in a creature and more than in all other creatures whatsoever As the Sun is the Prince of Stars as the Husband is the head of the Wife as a Lion is the King of the Beasts so is this Sun of Righteousness this Head of the Church this Lion of the Tribe of Judah the chiefest of ten thousands if we look at any thing in Heaven or Earth that we observe as eminently fair by that is the Lord Jesus in respect of his inward beauty set forth in Scriptures he is the Sun of Righteousness the bright Morning-Star the Light of the World the Tree of Life the Lilly and the Rose fairer than all the Flowers of the Field than all the precious Stones of the Earth than all the Lights in the Firmament than all the Saints and Angels in Heaven You will say What 's all this to us Certainly much every way the Apostle tells you That the Law of the Spirit of Life which is in Jesus Christ Rom. 8.2 hath freed me from the Law of sin of Death let us enquire into these words the law of the Spirit of life the Spirit of life is here put for life as else where After three dayes an half Rev. 11.11 the Spirit of life coming from God shall enter into them Now life is that whereby a thing acteth and moveth it self and it is the cause and beginning of action and motion and this Spirit of life or life it self being here applied to Christ it is that in Christ which is the beginning and cause of all his holy actions and what was that but his Original holiness or the holiness of his humane Nature But why is the holiness of Christs nature called the Spirit of life I answer 1. Because it was infused into his manhood by the Spirit of God The holy Ghost shall come upon thee therefore also that holy thing which shall be born of thee Luke 1.35 shall be called the Son of God 2. Because it is a most exact and absolute and perfect holiness the Scripture-phrase setting out things in perfection or fulness usually adds the word Spirit unto them as the spirit of pride the Spirit of truth and the Spirit of error so then the meaning of the Spirit of life is all one with the most absolute and most perfect purity and holiness of the nature of Christ It is briefly as if the Apostle had said the law of the Spirit of life or the power of the most absolute and perfect holiness of the nature of Christ hath freed me from the law of sin and death hath acquitted me from the power of my sinful nature and from the power of death due to me in respect of my sinful and corrupt nature We might draw from hence this conclusion that The benefit of Christ's habitual righteousness infused at his first conception is imputed to believers to their justification As the obedience of his life and the merit of his death so the Holyness infused at his very conception hath its influence into our justification it is by the obedience of his life that we are accounted actually holy and by the purity of his conception or habitual grace that we are accounted personally holy But I must not stay here Thus much of the Holiness of Christ's Nature SECT IV. Of the Holiness of Christ's Life Rom. 5.19 2. FOr the holiness of Christs life the Apostle tells us that by the obedience of one many shall be made righteous here 's the obedience of Christ and its influence on us 1. The obedience of Christ is that whereby he continued in all things written in the book of the Law to do them Matth. 5.17 John 8.29 Acts 3.14 Observe Christ's life was a visible commentary on Gods Law For proof Think not that I am come to destroy the Law or the Prophets saith Christ but to fulfil them And the Father hath not left me alone saith Christ for I do alwayes those things that please him Hence Christ in Scripture is called Holy and Just and the Holy One Acts 2.27 The most Holy Dan. 9.24 by his actual holiness Christ fulfilled in act every branch of the Law of God he walked in all the Commandments of God he performed perfectly both in thought word and deed whatsoever the Law of the Lord required I do not cannot limit this obedience of Christ to this last year of his Ministry for his whole life was a perpetual course of obedience he was obedient unto death Phil. 2.8 saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even until his death and yet because we read most of his holy actings this year and that this was the year wherein both his active and passive obedience did most eminently shine and break forth the year wherein he drew up all the dispersions of his precepts and cast them into actions as into sums total therefore now I handle it and I shall make it out by the passages following only in this one year As 1. Now he discovered his charity in feeding the hungry as at once five thousand men with five Loaves and two Fishes John 6.9 10 11. John 6.9 10 11. and at another time four thousand men with seven Loaves and a few small Fishes Matth. 15.32 Matth. 15.32 2. Now he discovered his self-denial and contempt of the World in flying the offers of a Kingdom when the people were convinc'd that he was the Messiah from that miracle of feeding five thousand men with five Loaves presently they would needs make him a King but he that left his Fathers Kingdom for us he fled from the offers of a Crown and Kingdom from them John 6.15 as from an enemy When Jesus perceived that they would come and take him by force to make him a King he departed again into a Mountain himself alone 3. Now he discovered his mercy in healing the Womans Daughter that had an unclean spirit Mar. 7.26 27. the Woman was a Greek a Syrophenician by Nation and in that respect Christ called her a Dog and yet Christ gave her the desire of her soul O the
rich mercy of Christ that he would admit a Dog to his Kingdom O grace O mercy that Christ should black his fair hands in washing foul and defiled Dogs what a motion of free mercy was this that Christ should lay his fair spotless and chast love upon the black defiled and whorish souls O what a favour that Christ maketh the Leopard and Ethiopian white for Heaven Matth. 16.19 4. Now he discovered his bounty in giving the Keyes of the Kingdom of Heaven to his Apostles and to their Successors this was a power which he had never communicated before it was a gift greater than the great Charter of Nature and the Donative of the whole Creation Indeed at first God gave unto man a dominion over the Fish of the Sea Gen. 1.26 and over the Fowl of the Air and over the Cattel and over the Earth but till now Heaven it self was never subordinate to humane Ministration herein was the acting of Christ's bounty he gives unto his Ministers the Keys of Heaven that Whatsoever they shall bind on Earth shall be bound in Heaven and whatsoever they shall loose on Earth shall be loosed in Heaven 5. Now he discovered his patience in suffering all injuries from hence forward to the death of Jesus we must reckon his dayes like the Vigils or Eves of his Passion for now he began and often did ingeminate those sad predictions of the usage he should shortly find Matth. 16.21 that he should be rejected of the Elders and chief Priests and Scribes and suffer many things at Jerusalem and be killed and be raised up the third day and in the mean time he suffers both in word and deed they call him a Glutton a Drunkard a Deceiver a Sinner a Mad-Man a Samaritan and one possed with a Devil sometimes they take up stones to stone him and sometimes they lead him to an Hill thinking to throw him down headlong and all this he suffereth with patience yea with much patience he possesseth his soul 6. Now he discovered his glory in being transfigured on the Mount however the Person of Christ was usually depressed with poverty disgrace ignominy so that neither Jews nor Gentiles nor the Apostles themselves could at first discern the brightness of his Divinity yet now Christ gave an excellent probation of that great Glory which in due time must be revealed to all the Saints For taking with him Peter James and John Luke 9.28 29 30 31. he went up into the Mountain to pray and while he prayed he was transfigured before them and his face did shine like the Sun and his garments were white and glistering and there appeared talking with him Moses and Elias speaking of the decease which he should accomplish at Jerusalem the embassie of Christs death was delivered in forms of Glory that so the excellency of the reward might be represented together with the sharpness of his sufferings Now if ever whiles he was upon Earth was the beauty of Christ seen at height Peter saw it and was so ravished at the sight that he talked he knew not what In respect of this glorious beauty his face is said to shine like the Sun I cannot think but his shine exceeded Sun and Moon and Stars but the Sun is the brightest thing we know and therefore it is spoken to our capacity Here 's one strain of exaltation though mostly all Christ's life was a state of humiliation it learns us to be content with yea to expect most humiliation little exaltation here we may have a taste but no continued comforts till we come to Heaven 7. Now he discovered his meekness in riding upon an Ass and a colt the foal of an Ass which was according to the Prophesie Behold thy King cometh unto thee meek Math. 21.5 and especially in rebuking the furious intemperate zeal of James and John who would fain have called for fire from Heaven to have consumed the Inhabitants of a little Village who refused to give Christ entertainment Ah saith Christ Luke 9.55 Ye know not of what spirits ye are of q. d. you must learn to distinguish the spirit of Christianity from the spirit of Elias why Christ came with a purpose to seek and to save mens lives Ver. 56. and not to destroy them it were rashness indeed to slay a man on some light displeasure whose redemption cost the effusion of the dearest heart-blood of the Son of God See here the meekness of Christ in opposition to the fury and anger of his own Disciples 8. Now he discovered his pity and compassion in weeping over Jerusalem Luke 19.41 42. And when he was come near he beheld the City and wept over it saying if thou hadst known even thou c. We read of Joseph Gen. 43.30 Gen. 45.1 that there was in him such a brotherly and natural compassion that his bowels yearned upon his Brethren and he could not refrain himself before all them that stood by him his love was like an hot Furnace now Jesus Christ hath the same heart and bowels of a man and I conceive as Christ was a man void of sin so the acts of natural vertues as to pity the afflicted to compassionate the distressed were stronger in him than possibly they could be in any other man sin blunteth natural faculties especially such as incline to laudable and good acts as to love and pity and compassionate the miserable in this respect Joseph was nothing to Christ when Christ saw Jerusalem he wept and wept his compassion strangled and enclosed within him it must needs break out it may be in some measure it eased Christ's mind that his bowels of mercy found a vent we read that pity kept within Gods bowels pains his very heart so that it must needs come out Mine heart is turned within me Hos 11.8 my repentings are kindled together 9. Now he discovered his humility in washing his Disciples feet Supper being ended Joh. 13.4 5. he laid aside his garments and took a towel and girded himself and poured water into a bason and began to wash his Disciples feet and to wipe them with the towel wherewith he was girded In this ceremony and in the discourses following he instructs them in the Doctrine of humility yea he imprints the lesson in lasting Characters by making it symbolical But why would he wash their feet rather than their hands or heads I answer it is probable on this account that he might have the opportunity of a more humble posture See how he layes every thing aside that he might serve his servants Heaven stoops to Earth on abiss calls one another the miseries of man which were next to infinite are excelled by a mercy equal to the immensity of God It is storied of one Guericus that upon the consideration of this humility of Christ in washing his Disciples feet he cried out Thou hast overcome me O Lord thou hast overcome my pride this example hath mastered
judgment to come Acts. 24.25 and see what influence they have when Paul preached such a Sermon to Felix it is said that he trembled a Sermon of the chaffs burning with unquenchable fire is enough to make thy heart tremble if Powerfully delivered and affectionately received but see what effect doth it work on thy heart and life dost thou feel in thee a Spirit of mortification dost thou with the Baptist die to the world dost thou deny thy will of all its natural sinful desires dost thou abstain from pleasures and sensual complacencies that the Flesh being subdued to the Spirit both may join in the service of God dost thou kill the lusts of the flesh by taking away the fuel and incentives of Lusts this is the work of meditation it first employes the understanding in consideration of things and then the will in the reception of things and both these in order to Grace and a pious conversation that meditation which determines in notions or speculations of knowledg is like the winter Sun that shines but warms not O my Soul consider and so long consider on the preaching of this prodromus or forerunner of Christ till thou feelest this consideration to have some warmth in thy heart and influence on thy life in order to holiness self-denial and mortification 2. Consider of the Baptism of Christ he that never sinned was made sin for us and so it was proper enough for Christ to take upon him the Sacrament of sinners or of repentance for sin but especially he was baptised that in the symbole he might purifie our nature whose stains and guilt he had undertaken Consider of this O my soul and bring it home to thy self surely every soul that lives the life of Grace is born of water and the Spirit and to this purpose Christ who is our life went down into the waters of Baptism that we who descend after him might find the effects of it as pardon of Sin adoption into the Covenant of Grace and holiness of life Had not Christ been Baptised what vertue had there been in our Baptism As it became him to fulfil all righteousness Matth. 3.15 and therefore he must needs be baptized so he fulfilled it not for himself but for us Christ's obedience in fulfilling the Law is imputed to all that believe unto righteousness as if themselves had fulfilled so that he was Baptized for us and the vertue of his Baptism is derived unto us O the sweet of this meditation Christ was Baptized and when Baptized the Heavens were opened and the Holy Ghost descended and a voice from Heaven proclaimed him to be the Son of God and one in whom the Father was well pleased and the same ointment that was cast upon the head of our High Priest went unto his beard and thence fell to the borders of his garment for as Christ our Head felt those effects in manifestation so through Christ do we believe the like effects in our very Baptism the Heavens then as it were opened unto us and the holy Ghost then descended upon us and then were we consigned to the inheritance of Sons in whom the Father through his Son is also well pleased O my soul what a blessing is there in the Baptism of Christ and how mayest thou suck and be satisfied if thou wilt put thy meditation to the right use the Baptism of Christ is as a field of flowers wherein is a world of priviledges as justification adoption regeneration sanctification glorification O then fix thy soul at least on some of these flowers and leave them not without carrying some honey away with thee if thou art in Christ thou art Baptised into his death and Baptized into his Baptism thou partakest of the fruit and efficacy both of his death and life and baptism and all 3 Consider the fasting and temptation of Christ in the Wilderness Now we see what manner of adversary we have how he fights how he is resisted how overcome in one assault Sathan moves Christ to doubt of his Fathers providence in another to presume on his Fathers protection and when neither diffidence nor presumption can fasten upon Christ he shall be tryed with honour and thus he deales with us if he cannot drive us down to despair he labours to lift us up to presumption and if neither of these prevail then he brings out pleasures profits honours temptations on the right hand which are indeed most dangerous O my soul whilst thou art in this warfare here 's thy condition temptations like waves break one in the neck of another if the devil was so busie with Christ how shouldst thou hope to be free how mayest thou account that the repulse of one temptation will but invite to another well but here 's thy comfort thou hast such a Saviour as was in all things tempted in like sort yet without sin Heb. 4.15 16. how boldly therefore mayst thou go to the Throne of Grace to receive mercy and to find grace of help in time of need Christ was tempted that he might succour them that are tempted never art thou tempted O my soul but Christ is with thee in the temptation he hath sent his Spirit into thy heart to make intercession for thee there and he himself is in Heaven making intercession and praying for thee there yea his own experience of temptations hath so wrought it in his heart that his love and mercy is most of all at work when thou art tempted most As dear parents are ever tender of their Children but then especially when they are sick and weak and out of frame so though Christ be alwayes tender of his People yet then especially when their souls are sick and under a temptation O then his bowels yearn over them indeed 4 Consider Christs first manifestations by his several Witnesses we have heard of his Witnesses from Heaven the Father Son and holy Ghost and of his Witnesses on Earth the Baptist his Disciples and the works that he did in his Fathers Name and all these Witnesses being lively held forth in the preaching of the Gospel they are Witnesses to us even to this day is Christ manifested to us yea and if we are Christs even to this day is Christ manifested within us O my soul consider this above all the rest O it is this manifestation within that concerns thee most because ye are Sons Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts if Christ be not manifested in thy heart by his blessed Spirit thou art no Son of God and therefore the Apostles puts thee seriously on this tryal Examine yourselves whether ye be in the Faith prove your selves know ye not your own selves how that Jesus Christ in you 2 Cor. 13.5 except ye be reprobates Is Christ manifested in thee surely this is more than Christ manifested to thee the bare history is the manifestation of Christ unto thee but there 's a mystery in
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
feet and to kiss them another woman breaths out these desires after Christ If I may but touch the hem of his garment I shall be whole Mat. 9.21 Mary Magdalen sought only to have her Arms filled with his dead body Joseph of Arimathea was of the same mind O the bloody winding-sheet together with the dead and torn Body of Christ in his arms are most precious and sweet Christ's Clay is Silver and his Brass Gold John the Baptist thinks it an honour to unloose the Latchets of his shoes David John 1.27 though he was a great Prophet and appointed to be King over Israel yet his soul pants thus O that I might be so near the Lord as to be a door-keeper in the house of my God Yea Psal 84.10 Ver. 3. he puts an happiness on the Sparrow and the Swallow that may build their Nest besides the Lords Altar 2. The more considerable actions of Christ are especially desireable Oh my soul wouldst thou but run through his Life and consider some of his more eminent actions in relation to his Friends or in relation to his Enemies what desires would these kindle in thine heart after Christ 1. To his Friends he was sweet and indulgent where there was any beginnings of Grace he did encourage it so was the Prophesie A bruised reed shall he not break and smoking flax shall he not quench Nay Mat. 12.20 where was but a representation of Grace he seemed to accept of it Thus when the young man came and said What good thing shall I do to inherit eternal life he embraced him Mar. 10.17 21 and made much of him then Jesus beholding him he loved him And so the Scribe which asked him which is the first Commandment of all in the conclusion Christ told him Mar. 12.28 34 Thou art not far from the Kingdom of God He laboured to pull him further in telling him he was not far from Heaven and Glory Mat. 9.36 And so the people that fainted for bread of Life that were scattered abroad as sheep having no shepherd he was moved with compassion on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was bowelled in heart his very bowels were moved within him 2. To his enemies he was kind and merciful many a time he discovers himself most of all unto sinners he was never more familiar with any at first acquaintance than with the woman of Samaria that was an Adultress and Mary that had been a sinner how sweetly did he appear to her at the very first view how ready was he to receive sinners how ready to pardon and forgive sinners how gracious to sinners after the pardon and forgiveness of sin See it in Peter he never cast him in the teeth with his Apostasie he never upbraided him with it he never so much as tells him of it only he looks upon him and afterwards Lovest thou me O Peter lovest thou me why Peter lovest thou me Often he was wronged and injured by men but what then was he all on a heat did he call for fire down from heaven to destroy them Indeed his Disciples being more flesh than spirit would fain have had it so but he sweetly replies O you know not what spirits you are of Luke 9.55 56. the Son of man is not come to destroy mens lives but to save them Sometimes we find him shedding tears for those very persons that shed his precious blood Oh Jerusalem Jerusalem c. if thou hadst known even thou at least in this thy day the things belonging to thy peace c. Why O my soul Isa 26.1 8. if thou wouldst but run through such passages as these how desireable are they well might they sing in that day in the Land of Judah In the way of thy judgments O Lord have we waited for thee the desire of our soul is to thy name and to the remembrance of thee Cant. 5.10 16. 3. The ever blessed and holy person of Christ is desireable above all My Beloved is white and ruddy the chiefest of ten thousands yea he is altogether lovely or desireable so Vatablus renders it Christus est totus desideria Christ is all desirâ—s If the actions of Christ be desirable what must himself be If the parings of his bread be so sweet what must the great Loaf Christ himself be Christ is admirable in action and person but above all his person is most admirable no creature in the world yields the like representation of God as the person of Jesus Christ he is the express Image of the person of his Father Heb. 1.3 as the print of the Seal on the Wax is the express image of the Seal it self so is Christ the highest representation of God he makes similitude to him who otherwise is without all similitude And hence it is that Christ is called the Standard-bearer of ten thousands Cant. 5.10 all excellencies are gathered up in Christ as Beams in the Sun Come poor Soul thy eyes run to and fro in the world to find Comfort and happiness thou desirest after worldly Honour worldly Pleasure worldly Profits cast thy eyes back and see Heaven and Earth in one look if thou wilt at what thy vast thoughts can fancy not only in this world but in the world to come or if thou canst imagine more variety see that and infinitely more shining forth from the person of the Lord Jesus Christ no wonder if the Saints adore him no wonder if the Angels stand amazed at him no wonder if all Cteatures vail all their glory to him Oh what are all things in the world to Jesus Christ Paul compares them together Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things with this one thing And I account all things but loss for the excellency of the knowledge of Christ And I count all things surely all things is the greatest count that can be cast up for it includeth all prices all sums it takes in Earth and Heaven and all therein that are but as created things q. d. Nations and all Nations Gold and all Gold Jewels and all Jewels Angels and all Angels all these and every all besides all these what are they in comparison of Christ but as feathers dung shadows nothing If there be any thing worthy a wish it is eminently transcendently originally in the Lord Jesus Christ there is no honour no felicity like that which Christ hath some are sons Christ is an only Son some are Kings but Christ is King of Kings some are honourable none above Angels Christ is above Angels and Arch-angels To which of the Angels said he at any time thou art my Son this day have I begotten thee Heb. 1.5 Some are wealthy Christ hath all the sheep on a thousand hills the very utmost parts of the earth are his some are beautiful Christ is the fairest of all the children of men he is spiritually fair he is all glorious within if the beauty of the Angels
great inconformity and dissimilitude to the life of Christ how should I but lie in the dust O woe is me what a vast disproportion is betwixt Christ's life and mine why thus O my soul shouldst thou humble thy self each morning each prayer each meditation each self examination shouldst thou fetch new fresh clear particular causes occasions matters of humiliation as thus loe there the evenness gravity graciousness uniformity holiness spiritualities divineness heavenliness of Jesus Christ loe there the fragrant zeal dear love tender pity constant industry unwearied pains patience admirable self-denial contempt of the world in Jesus Christ loe there those many yea continual devout divine breathings of soul after God his Fathers glory after the spiritual and immortal good of the precious souls of his redeemed ones Oh all the admirable meekness mercifulness clemency charity with all other excellent temperance rare composure wonderful order of his blessed soul O the sweet expressions gracious conversation O the glorious shine blessed lustre of his divine Soul Oh the sweet countenance sacred discourse ravishing demeanour winning deportment of Jesus Christ and now I reflect upon my self on alas Oh the total wide vast utter difference distance disproportion of mine there from I should punctually answer perfectly resemble accurately imitate exactly conform to this life of Christ but ah my unevenness lightness vanity Ah my rudeness grossness deformity odiousness sleightness contemptibleness execrableness Ah my sensuality brutishness devilishness how clearly are these and all other my enormities discovered discerned made evident and plain by the blessed and holy life of Jesus so true is that rule Contraria juxta se posita magis elucescunt Psal 103.1 3. Let us quicken provoke and incense our sluggish drousie souls to conform to Christ If we will but strictly observe our hearts we shall find them very backward to this duty and therefore let us call upon our souls as David did Bless the Lord O my soul Rom. 8.29 and let all that is within me bless his holy Name let us work upon our souls by reasoning with our own hearts as if we discoursed with them thus O my heart or O my soul if in the deep counsels of eternity this was Gods great design to make his Son like thee that thou also mightest be like his Son how then shouldest thou but endeavour to conform and what sayes the Apostle For whom he did foreknow he also did predestinate to be conformed to the Image of his Son this was one of his great purposes from eternity this law God set down before he made the world that I should conform to his Son and what O my soul would'st thou break the eternal bands of predestination O God forbid Again if this was one of the ends of Christ's coming to destroy the works of the devil to deface all Sathan's works especially his work in me his Image in me and to set his own stamp on my soul how then should I but endeavour to conform I read but of two ends of Christ's coming into the world in relation to us whereof the first was to redeem his people and the other was to purifie his people He gave himself for us Tit. 2.14 that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works the one is the work of his merit which goeth upward to the satisfaction of his Father the other is the work of his Spirit and grace which goeth downwards to the sanctification of his Church in the one he bestoweth his righteousness on us by imputation on the other he fashioneth his Image in as by renovation and what O my soul would'st thou destroy the end of Christ's coming in the flesh or would'st thou miss of that end for which Christ came in relation to thy good O God forbid Again consider the example of the Saints before thee if this was their holy ambition to be like their Jesus emulate them in this for this is a blessed emulation it is observable how the heathens themselves had learnt a rule very near to this Seneca Senec. Ep. 11. advised that every man should propound to himself the example of some wise and vertuous personage as Cato or Socrates or the like and really to take his life as the direction of all their actions but is not the life of Jesus far more precious and infinitely more worthy of imitation we read in history of one Cecilia a Virgin who accustomed her self to the beholding of Christ for imitation and to that purpose she ever carried in her breast some pieces of the Gospel which she had gathered out of all the Evangelists and thereon night and day she was either reading or meditating this work she carrried on in such a circulation that at last she grew perfect in it and so enjoyed Christ and the Gospel not only in her breast but also in the secrets of her heart as appeared by her love of Christ and confidence in Christ and familiarity with Christ Cant. 1.13 as also by her contempt of the world and all its glory for Christ his sake There is some resemblance of this in the Spouse when she resolved of Christ He shall lye all night betwixt my breast q. d. he shall be as near me as near may be my meditation of him and by consequence my imitation of him shall be constant and continual not only in the day but He shall lye all night betwixt my breasts What O my soul was this the practise of the Saints and wilt thou not be of that communion O God forbid thus let us quicken and provoke our souls to this conformity let us excite rouze incense awake and sharpen up our wretched sluggish drouzy lazy souls our faint feeble slâ—gging faultering drooping languishing affections desires endeavours let us with enlarged industry engage and encourage our backward and remiss spirits to fall upon this duty of conformity again and again let us come up higher towards it or if possibly we may compleatly to it that the same mind and mouth and life may be in us that was in Jesus Christ that we may be found to walk after Christ that we may tread in the very prints of the feet of Christ that we may climb up after him into the same hâ—â—ven Kingdom that we may aspire continually towards him and grow up to him even to the measure of the statuâ—e of the fulness of Christ 4. Let us regulate our selves by the life of Christ whatsoever action we go about let us do it by this rule what Would Christ have done this or at least Would Christ have allowed this It is true some things are expedient and lawful with us which were not sutable to the Person of Christ Marriage is honourable with all men and the bed undefiled but it did not befit his Person who came into the world only to spiritual purposes to beget sons and daughters writing of books is commendable with
Christ sweat it out wonderfully even by a bloody sweat in the first Garden Death first made its entrance into the world and in this Garden Life enters to restore us from Death to Life again in the first Garden Adam's Liberty to sin brought himself and all us into bondage and in this Garden Christ being bound and fettered we are thereby freed and reduced to liberty I might thus descant in respect of every Circumstance but this is the sum in a Garden first begun our sin and in this Garden first began the Passion that great Work and Merit of our Redemption 4. Christ goes especially into this Garden that his enemies might the more easily find him out the Evangelist tells us that this Garden was a place often frequented by Jesus Christ so that Judas which betrayed him knew the place John 18.2 for Jesus oftentimes resorted thither with his Disciples sure then he went not thither to hide himself but rather to expose himself and like a noble Champion to appear first in the field and to expect his enemies Thus it appears to all the world that Christ's death was voluntary He poured forth his soul unto death saith the Prophet he gave himself for our sins saith the Apostle nay Isa 53.12 Gal. 1.4 John 10.17 18 himself tells us therefore doth my Father love me because I laid down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again But I will not stay you at the Door let us follow Christ into the Garden and observe his Prayer and his Sufferings there SECT IV. Of the Prayer that Christ there made JEsus entring the Garden he left his Disciples at the entrance of it calling with him Peter James and John they only saw his transfiguration the earnest of his future Glory and therefore his pleasure was that they only should see of how great glory he would disrobe himself even for our sakes In the garden we may observe first his Prayer and secondly his Passion 1. He betakes himself to his great Antidote which himself the great Physitian of our souls prescribed to all the world he prayes to his heavenly Father he kneels down and not only so but falls flat upon the ground he prayes with an intention great as his sorrow and yet with a submission so ready Mat. 26.39 as if the Cup had been the most indifferent thing in the world The Form of his Prayer ran thus O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt In this Prayer observe we these Particulars 1. The person to whom he prayes O my Father 2. The matter for which he prayes Let this Cup pass from me 3. The Limitation of this Prayer If it be possible and if it be thy will 1. For the Person to whom he prayes it is his Father As Christ prayed not in his Godhead but according to his Manhood so neither prayed he to himself as God but to the Father the first person of the God-head Hence some observe that as the Father sometimes saying This is my beloved Son he spake not to himself but to the Son so the Son usually saying O my Father he prayes not to himself but to the Father 2. For the Matter of his Prayer Let this Cup pass from me Some interpret thus Let this Cup pass by me Oh that I might not taste it But others thus Let this Cup pass from me though I must taste it yet Oh that I may not be †Quod dicit transfer calicem istum a me non hoc est non adveniat mihi nisi enim advenerit transferri non poterit sed sicut quod praeterit nec intactum est noc permanens sic Salvator leviter invadentem tentationem flagitat pelli Sic Dionisius Alexandrin Heb. 5.7 too long or tediously annoyed by it That which leads unto this last interpretation is that of the Apostle Christ in the dayes of his flesh offered up Prayers and Supplications with strong cries and tears unto him that was able to save him from death and he was heard in that which he feared Heb. 5.7 How was he heard not in the removal of the Cup for he drank it up all but in respect of the tedious annoyance or poysoning of the Cup for though it made him sweat drops of blood though it grieved him and pained him and made him cry out My God my God why hast thou forsaken me Though it cast him into a sleep and laid him dead in his Grave and there sealed him for a time yet presently within the space of forty hours or thereabouts he revived and awakened as a Lion out of sleep or as a Giant refreshed with wine and so it passed from him as he prayed in a very short time and by that short and momentary death he purchased to his people everlasting Life 3. For the Limitation of his Prayer If it be possible if it be thy will He knows what is his Fathers will and he prayes accordingly and is willing to submit unto it if the passing of the Cup be according to the last interpretation we shall need none of these many distinctions to reconcile the will of God and Christ If it be possible signifies the earnestness of the Prayer and if it be thy will the submission of Christ unto his Father the Prayer is short but sweet How many things needful to a Prayer do we find concentred in this one instance Here is Humility of Spirit Lowliness of Deportment Importunity of Desire a Fervent Heart a Lawful Matter and a Resignation to the will of God Some think this the most fervent prayer that ever Christ made on earth If it be possible O! if it be possible let this Cup pass from me And I think it was the greatest dereliction and submission to the will of God that ever was found upon the earth for whether the Cup might pass or not pass he leaves it to his Father nevertheless not as I will but as thou wilt q. d. Though in this Cup are many Ingredients it is full red and hath in it many dregs and I know I must drink and suck out the very utmost dreg yet whether it shall pass from me in that short time or continue with me a long long time I leave it to thy will I see in respect of my humanity there is in me flesh and blood O! I am frail and weak I cannot but fear the wrath of God and therefore I pray thus earnestly to my God O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt But what was there in the Cup that made Christ pray thus earnestly that it might pass from him I answer 1. The great pain that he must endure the buffettings whippings bleedings crucifying all the torments from first to
in right judgment we should look only to the mind and soul and inside of a man yea to the hidden man of the heart and for our selves we should look to the inward and not to the outward adorning men and women especially have rules for this Your adorning let it not be that outward adorning of platting the hair and of wearing of Gold or of putting on of apparrel but let it be in the hidden man of the heart in that which is not corruptible 1 Pet. 3.3 4. Oh what is it for a man to be cloathed in Gold whiles his soul is wretched and miserable and poor and blind and naked 3. Let us admire at the condescention of Christ who for our sakes came down from Heaven to teach us wisdom and for us who were fools indeed was content to be accounted a fool himself yea and if need had been would have been ready to have said with David I will yet be more vile than thus and will be base in my own sight I know this Doctrine is an offence to many 2 Sam. 6.22 1 Cor. 1.23 Christ Crucified is unto the Jews a stumbling-block and unto the Greeks foolishness To tell natural men such as Herod and his men of war that this same Jesus whom they mock and set at naught is the Son of God and Saviour of the World 1 Cor. 1.26 27. Ver. 25. they cannot believe it is plainly evident that not many Wise men after the flesh not many mighty not many noble are called but God hath called the foolish things of the world to confound the wise why this is the fruit of Christ's condescention called the foolishness of God wisdom it self was content to be counted a fool that those who are accounted the foolish things of the world might be wise to Salvation 4. Let us search whether Herod and his men do not keep a rendezvouz in our hearts do not we set Christ at naught do not we mock him and array him in a gorgeous robe whatsoever we do to one of the least of his Saints he tells us that we do it to himself Matt. 25.40 45. and have we not dealt thus with his Saints have we not dealt thus with his Ministers 2 King 2.23 when Elisha was going up to Bethel there came little Children out of the City and mocked him and said unto him go up thou bald-head go up thou bald-head A reproach of bald-head round-head given to a faithful Elisha or Minister of Christ proclaimes you as bad as those little Children yea as bad as Herod and his men of war such Herod's were a little before the destruction of Jerusalem some there were then that mocked the Messengers of God and despised his words and misused his Prophets 2 Chron. 36. and 16. untill the wrath of the Lord arose against his people till there was no remedy O take heed of this sin banish Herod out of your hearts or Christ will never lodg there ruine without remedy will seize on those souls that Herod like mock the Messengers of God what is it but to mock the Messenger the Angel of the Covenant even Christ himself as Herod sent Christ away so let us send Herod away and give him a dismission out of our doores The hour strikes again and summons Christ and us to another station let us follow him still as Peter did when he went into the high Priest's Palace and sate with the servants to see the end Mat. 26.58 SECT III. Of Christ and Barabbas compared and of the question debated betwixt Pilate and the Jews ABout eight in the morning our Saviour Christ is returned to Pilate who propounded to the Jews whether they would have Jesus or Barabbas let lose unto them Ye have a custome saith he that I should release unto you one at the Passover will ye therefore that I release unto you the King of the Jews John 18.39 40. Then cryed they all again saying not this man but Barabbas now Barabbas was a Robber It is supposed that in this passage Pilate indeavoured Christ's liberty Mat. 27.18 He knew that for envy they had delivered him and he saw that Herod had sent him back again uncondemned and therefore now he propounds this medium to rescue him from their malice Mat. 27.17 Whom will ye that I release unto you Barabbas or Jesus which is called Christ In the prosecution of this passage I shall observe 1. Who this Barabbas was 2. What is the difference betwixt him and Christ 3. How they vote 4. Pilate's quaere upon the vote 5. Their answer to his Quaere 6. His reply unto their answer 7. Their reduplication upon his reply For the first what was this Barabbas but a notable Prisoner Matth. 27.16 One that had made insurrection and who had committed murther in the insurrection Mark 15.7 One that for a certain sedition made in the City and for murther was cast into prison Luke 23.19 one that was a robber or an high-way thief John 18.40 one that was the greatest malefactor of his time and must he be taken and Jesus cast must he be saved and Christ condemned For the second what the difference is betwixt him and Christ let us weigh them in the ballance and we may find 1. Barabbas was a thief and by violence took away the bread of the needy but Christ was a feeder and supplyer of their needs 2. Barabbas was an high-way thief wounding them that travelled by the way but Christ was the good Samaritan that healed such binding up their wounds and pouring into them Wine and Oyl 3. Barabbas was a murtherer and had slain the living but Christ was the Saviour restoring life unto the dead 4. Barabbas was a seditious tumult-raiser he made a certain sedition in Jerusalem but Christ was a loyal tribute-payer and his commands were give unto Cesar the things that are Cesar's 5. Barabbas was a bloody revenger a man of blood that hunted after blood but Christ was a meek and quiet spirit and what with sweating binding buffetting bleeding was now become almost a bloodless Redeemer light and darkness have no less fellowship Christ and Belial no less discord here 's a competition indeed the author of sedition with the Prince of peace a murtherous mutiniere with a merciful mediator a son of Belial with the Son of God 3. For their votes they give them in us Not this man but Barabbas John 18.40 Aug. trac 15. in Johan Leo. Serm. de pass q. d. let us have him crucified who raised the dead and him released who destroyed the living let the Saviour of the world be condemned to death and the slayer of men be released from Prison and have his pardon A strange vote to desire the Wolf before the Lamb the noxious and violent before the righteous and innocent here was the Prophetick parable of Jotham fulfilled The trees of the forrest have chosen the bramble and refused the Vine But there is
consider that my sins were the cause of all methinks I should need no more arguments for self-abhorring Christians would not your hearts rise aganst him that should kill your Father Mother Brother Wife Husband dearest Relations in all the World O then how should your hearts and souls rise against sin surely your sin it was that murthered Christ that killed him who is instead of all relations who is a thousand thousand times dearer to you than Father Mother Husband Child or whomsoever Job 42.6 one thought of this should methinks be enough to make you say as Job did I abhor my self and repent in dust and ashes Oh what 's that cross on the back of Christ My sins Oh what 's that Crown on the head of Christ My sins Oh what 's that nail in the right hand and that other in the left hand of Christ My sins Oh what 's that spear in the side of Christ My sins Oh what are those nails and wounds in the feet of Christ My sins With a spiritual eye I see no other engine tormenting Christ no other Pilate Herod Annas Caiaphas condemning Christ no other Souldiers Officers Jews or Gentiles doing execution on Christ but only sin Oh my sins my sins my sins John 3.14 15. 2. Comfort we our selves in the end and aim of this death of Christ As Moses lifted up the Serpent in the Wilderness so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal life The end of Christ's crucifying is the material business and therefore let the end be observed as well as the meritorious cause without this consideration the contemplation of Christ's death or the meditation of the story of Christ's sufferings would be altogether unprofitable now what was the end surely this John 12.32 1 Pet. 2.24 Christ lifted up that he might draw all men unto him Christ hanged on a Tree that he might bear our sins on the Tree this was the plot which God by ancient design had aimed at in the crucifying of Christ and thus our faith must take it up indeed our comfort hangs on this the intent aim and design of Christ in his sufferings is that welcome news and the very Spirit of the Gospel O remember this Christ is crucified and why so that whosoever believeth in him should not perish but have life everlasting We are now at the height of Christ's sufferings and the Sun is now in his meridian or height of ascent Mat. 27.45 I shall no more count hour by hour for from the sixth hour till the nineth hour that is from twelve till three in the afternoon there was darkness over all the Land But of that and of the consequents after it in the next Section SECT VII Of the consequents after Christ's crucifying THe particulars following I shall quickly dispatch As thus 1. About twelve when the Sun is usually brightest it began now to darken This darkness was so great that it spread over all the Land of Jewry some think over all the World Luke 23.44 so we translate it in Luke And there was a darkness over all the Earth and many Gentiles besides Jews observed the same as a great miracle Dionisius the Areopagite as Suidas relates could say at first sight of it Suid. in vita Sa Dion Either the World is ending or the God of Nature is suffering This very darkness was the occasion of that Altar erected in Athens and dedicated unto the unknown God Of this prophesied Amos And it shall come to pass in that day that I will cause the Sun to go down at noon Acts 17 23. Amos 8.9 and I will darken the Earth in a clear day The cause of this darkness is diversly rendered by several Authors some think that the Sun by Divine power with-drew and held back its beams Others say Hier. in Mat. 17. Orig. tract 35. in Matth. Dionis Epist. 7. ad Policarpum that the obscurity was caused by sâ—me thick clouds which were miraculously produced in the air and spread themselves over all the earth Others say that this darkness was by a wonderful interpoposition of the Moon which at that time was at full but by a miracle interposed it self betwixt the Earth and Sun Whatsoever was the cause it continued for the space of three hours as dark as the darkest winters night 2. About three which the Jews call the nineth hour the Sun now beginning to receive his light Jesus cryed with a loud voice Eli Eli Lamasabachthani my God my God why hast thou forsaken me And then that the Scriptures might be fulfilled Matth. 27.46 John 19.28 30. Luke 23.46 he said I thirst And when he had received the vinegar he said it is finished And at last crying with a loud voice he said Father into thy hands I commend my Spirit and having said thus he gave up the ghost I cannot stay on these seven words of Christ which he uttered on the cross his words were ever gracious but never more gracious than at this time we cannot find in all the Books and Writings of men in all the Annals and Records of time either such sufferings or such sayings as were these last words and wounds sayings and sufferings of Jesus Christ John 19.30 And having said thus he gave up the ghost Or as John relates it He bowed his head and gave up the ghost He bowed not because he was dead but first he bowed and then dyed the meaning is he dyed willingly without constraint cheerfully without murmur what a wonder is this life it self gives up his life and death it self dyes by his death Jesus Christ who is the Author of life the God of life layes down his life for us and death it self lyes for ever nailed to that bloody cross in the stead of Jesus Christ And now we may suppose him at the gates of Paradise calling with his last words to have them opened that the King of glory might come in 3. About four in the afternoon he was pierced with a spear and there issued out of his side both blood and water And one of the Souldiers with a spear pierced his side and forthwith came there out blood and water How truly may we say of the Souldiers John 19.34 that after all his sufferings they have added wounds they find him dead and yet they will scarce believe it until with a spear they have search'd for life at the well-head it self even at the heart of Christ And forthwith there came out blood and water this was the Fountain of both Sacraments the Fountain of all our happiness Zach. 13.1 The Fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness There are three that bear-witness on earth saith John the Spirit and the Water 1 John 5.8 and the Blood Out of the side of Christ being now dead there issues water and blood signifying
ones And I looked saith John and behold a door was open in Heaven and the first voice I heard was as it were of a trumpet talking with me which said come up hither Rev. 4.1 and no sooner was he in the Spirit and entred in but he heard the new song of the four beasts Rev. 5.9 and four and twenty Elders saying to Christ Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood Come now and gather in all these several particulars there is in Christ's blood inclusively the person of Christ the price of souls a merit and satisfaction a copious and full satisfaction remission of sins reconciliation with God immunity from dangers a passage into glory I might add all other priviledges benefits dignities of the soul for they all flow from the blood of Jesus and they are all contained either expresly or vertually in the blood of Jesus and is not all this worth the looking after O my soul where is thy languor and fainting towards this blessed object Shall Ahab eagerly desire after Naboth's vineyard yea so eagerly desire it that his desire shall cast him upon his bed and is not Christ's blood better than Naboth's vineyard how is it O my soul that thou art not sick on thy bed in thy desires after Jesus when David desired strongly after God's Law he expressed his longings by the breaking and fainting of his soul Psal 119.20 81. My soul breaketh for the longing that it hath to thy judgment at all times and my soul fainteth for thy Salvation Oh where be these breakings and faintings 2 Cor. 5.2 strength of desire is expressed by the Apostle by groaning which is the language of sickness Oh where be these groanings after Christ's death when I call to mind that Christ's death is my ransome that Christ's wounds are my salves that Christ's stripes are my cures that Christ's blood is my fountain to wash in and to be clean how should I but pray in this sence His blood be upon us and on our children Oh I am undone except I have a share in this blood why it is only this blood that can heal my soul it is only this Fountain opened to the house of David and to the inhabitants of Jerusalem that can quench my thirst and now I have seen the Fountain opened how should I but thirst and cry out with the woman of Samaria O give me this water that I thirst no more John 4.15 But alas I say it I only say it Oh that I could feel it Oh my Jesus that thou wouldst breed in me ardent desires vehement longings unutterable groans mighty gaspings O that I were like the dry and thirsty ground that gapes and cleaves and opens for drops of rain when my spirit is in right frame I feel some desires after Christ's blood but how short are these desires how unworthy of the things desired come Lord kindle in me hot burning desires and then give me the desirable Object SECT IV. Of hoping in Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our Salvation in his sufferings and death Heb. 6.11 By this hope I intend only that which the Apostle calls full assurance of hope The main question is Whether I have any part in Christ's sufferings they are of excellent use and of great value to believers but what am I the better for them if I have no part in them or if I say I hope well Oh but what grounds of that hope it is not every hope that is a well grounded hope full assurance of hope is an high pitch of hope and every Christian should strive and endeavour after it now that we may do it and that we may discern it that our hope is not base but right-born that the grounds of our hope in Christ's death are not false but of the right stamp I shall lay down these signs 1. If Christ's death be mine then is Christ's life mine and converse if Christ's death be mine then is Christ's life mine Christ's active and passive obedience cannot be severed Christ is not divided we must not seek one part of our righteousness in his birth another in his habitual holiness another in the integrity of his life another in his obedience of death They that endeavour to separate Christ's active and passive obedience they do exceedingly derogate from Christ and make him but half a Saviour Heb. 7.22 was not Christ our Surety Heb. 7.22 and thereupon was he not bound to fulfil all righteousness for us i.e. as to suffer in our stead so to obey in our stead oh take heed of opposing or separating Christ's death and Christ's life either we have all Christ or we have no part in Christ now if these two be concomitants well may the one be as the sign of the other search then and try O my soul hast thou any share in Christ's life canst thou make out Christ's active obedience unto thy own soul if herein thou art at a stand peruse those Characters laid down in the life of Christ the many glorious effects flowing out of Christ's life into a Believer's soul we have discovered before 2. If Christ's death be mine then is that great end of his death accomplished in me viz. By the sacrifice of himself he hath put away sin even my sin and Heb. 9.26 Eph. 1.7 Dan. 9.24 in him I have redemption through his blood even the forgiveness of sins As on this account he suffered to finish the transgression to make an end of sins and to make reconciliation for iniquity so if his death be mine I may assuredly say my sins are pardoned and mine iniquities are done away Come then and try by this sign canst thou assure thy self that thy sins are forgiven thee hast thou heard the whispers of Gods Spirit Son or Daughter be of good comfort thy sins are remitted there is no question then but thou art redeemed by his blood thou hast part in his sufferings Indeed this very Character may seem obscure assurance of pardon is the hidden Manna the white Stone which no man knoweth saving he which receives it and feels it and yet if thou diligently observest the Spirit 's actings even this may be known remission of sin and repentance for sin are twins of a birth those two God in Scripture hath joined together If we confess our sins 1 John 1.9 Acts 8.22 Acts 5.31 Luk. 24.46 47 he is faithful and just to forgive our sins And repent and pray if the thought of thy heart may be forgiven thee And Christ is a Prince and a Saviour to give repentance to Israel and forgiveness of sins And thus it is written and thus it behoved Christ to suffer That repentance and remission of sins should be preached in his Name In this way David assured himself I said I will confess my Transgressions unto
Mat. 26.65 as making himself equal with God yea see how the high Priest rends his clothes saying he hath spoken blasphemy Surely all this he endured that very blasphemers may find mercy if they will but come in and believe in Jesus I might instance in other sins art thou a Traytor a glutton a drunkard a wine-bibber a thief a seducer a companion of sinners why see now how Jesus Christ was for thy sake thus called reputed accounted whatever the sin is there 's something in Christ that answers that very sinfulness thou art a sinner and he is made sin to satisfie the wrath of God even for thy sin thou art such and such a sinner and he is accounted such and such a sinner for thy sake that thou mightest find in him something suitable to thy condition and so the rather be encouraged to believe that in him and through him all thy sins shall be done away Away away unbelief distrust despair you see now the brazen serpent lifted up you see what a blessed object is before you O believe O look up unto Jesus O believe in him thus carrying on the work of thy salvation in his death SECT VI. Of loving Jesus in that respect 6. LEt us love Jesus as carrying on the great work of our Salvation for us during his sufferings and death What! did he suffer and dye Rom. 5.8 Greater love than this hath no man that a man should give his life for his friends but God commendeth his love towards us in that while we were yet sinners Christ dyed for us Why here 's an argument of love indeed how should we but love him who hath thus loved us in prosecution of this I have no more to do but first to shew Christ's love to us and then to exercise our love to him again 1. For his love to us had not God said it and the Scriptures recorded it who would have believed our reports yet Christ hath done it and it is worth our while to weigh it and consider it in an holy meditation Indeed with what less than ravishment of Spirit can I behold the Lord Jesus who from everlasting was cloathed with Glory and Majesty now wrapped in rags cradled in a manger exposed to hunger thirst weariness danger contempt poverty revilings scourgings persecution but to let them pass into what extasies may I be cast to see the Judg of all the world accused judged condemned to see the Lord of life dying upon the tree of shame and curse to see the eternal Son of God strugling with his Fathers wrath to see him who had said I and my Father are one sweating drops of blood in his agony and crying out on his cross my God my God why hast thou forsaken me Oh whither hath his love to mankind carried him had he only sent his creatures to serve us had he only sent his Prophets to advise us in the way to Heaven had he only sent his Angels from his chamber of presence to attend upon us and to minister to us it had been a great deal of mercy or if it must be so had Christ come down from Heaven hnmself but only to visit us or had he come only and wept over us saying Oh that you had known even you in this your day the things belonging to your peace Oh that you had more considered of my goodness Oh that you had never sinned this would have been such a mercy as that all the world would have wondered at it but that Christ himself should come and lay down his blood and life and all for his people and yet I am not at the lowest that he should not only part with life but part with the sense and sweetness of God's love which is a thousand times better than life Psal 63.3 Thy loving kindness is better than life that he should be content to be accursed that we might be blessed that he should be content to be forsaken that we might not be forsaken that he should be content to be condemned that we might be acquitted O what raptures of Spirit can be sufficient for the admiration of this so infinite mercy be thou swallowed up O my soul in this depth of Divine love and hate to spend thy thoughts any more upon the base objects of this wretched world when thou hast such a Saviour to take them up Come look on thy Jesus who dyed temporally that thou mightest live eternally who out of his singular tenderness would not suffer thee to burn in hell for ten twenty thirty forty an hundred years and then recover thee by which notwithstanding he might better and deeper have imprinted in thee the blessed memory of a dear Redeemer no no this was the Article betwixt him and his Father That thou shouldst never come there see but observe but Christ's love in that mutual agreement betwixt God and Christ Oh I am pressed saith God with the sins of the world as a cart is pressed that is full of sheaves come my Son either thou must suffer or I must damn the world Accordingly I may imagine the Attributes of God to speak to God Mercy cryes I am abused and Patience cryes I am despised and goodness cryes I am wronged and Holyness cryes I am contradicted and all these come to the Father for Justice crying to him that all the world were opposers of his Grace and Spirit and if any be saved Christ must be punished In this case we must imagine Christ stepped in nay rather than so saith Christ I will bear all and undertake the satisfying of all And now look upon him he hangs on the cross all naked all torn all bloody betwixt Heaven and Earth as if he were cast out of Heaven and also rejected by Earth he hath a Crown indeed but such a one as few men will touch none will take from him and if any rash man will have it he must tear hair skin and all or it will not come his hair is all clodded with blood his face all clouded with black and blew he is all over so pittifully rent outwards inwards body and soul I will think the rest alas when I have spoken all I can I shall speak under it had I the tongues of men and Angels I could not express it Oh love more deep than hell Oh love more high than heaven the brightest Seraphims that burn in love are but as sparkles to that mighty flame of love in the heart of Jesus 2. If this be Christ's love to us what is that love we owe to Christ Oh now for an heart that might be some wayes answerable to these mercies Oh for a soul sick of love yea sick unto death how should I be otherwise or any less affected this only sickness is our health this death our life and not to be thus sick is to be dead in sins and trespasses why surely I have heard enough for which to love Christ for ever The depths of God's grace are
Christ after his Resurrection he was full of the Spirit he was enlivened immediately by the Spirit of God which flowed into him and that supplied the absence of all other things 6. He had an agile body it was in his pleasure to move as well upwards as downwards as it may appear by the ascension of his Body into heaven which was not caused by constrainâ— or by any violent motion but a property agreeing to all bodies glorified Aug. liâ— 22. de Câ—v Dei cap. ult Augustine hath an expression concerning the glorified Saints that they shall move to any place they wâ—ll and assoon as they will they shall move up and down like a thought how much more mâ—y it be said of the Body of Christ 7. He had a glorious body this appeared in his Transfiguration when his face did shine as the Sun Mat. 17.2 and his rayment was white as light but especially after his Resurrection and Ascension Rev. 1.14 15. Phil. 3.21 when his head and his hairs were white like wool as white as snow and his eyes were as a flame of fire and his feet like unto fine brass as if they burned in a furnace the glorified bodies of Saints which are fashioned like unto his glorious body are said to shine like stars Dan. 12.3 or like the Sun it self Matth. 13.43 O then how glorious is the Sun of righteousness from whence all those Suns and Stars do borrow their Light It is true that from his Resurrection until his Ascension his body appeared not thus glorious unto them that saw it But whâ—ther his Glory was delaied and he was not possessed of it duâ—ing his forty daies abode upon the earth or whether he so far condescended for his Disciples sake as to keep in his Glory that it might not dazle them and therefore appeared sometimes in the form of a Gardiner John 20.15 John 20.15 and sometimes in the form of a stranger Luke 24 18. Luke 24.18 and sometimes in another form Mark 16.12 Mark 16.12 and sometimes in his own form in the same form wherein he lived before he was crucified John 20.20 27. Joh. 20.20 27 is hard to determine I am apt to think that in some sort he might draw in the beams of his Glory and yet that he was not entred into that sulness of glory as after his Ascension and so some expound those words of Christ to Mary Touch me not for I am not yet ascended to my Father q. d. fix not thy thoughts so much upon my present condition for I am not yet attained to the highest pitch of my exaltation nor shall I until I ascend unto my Father Vse Rom. 1.4 From this Resurrection of Christ how are we informed that Christ is the Son of God Thus Paul speaks he was declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead And how are we informed that Christ is Lord over all things that are Rom. 14.9 For to this end Christ both died and rose and revived 1 Cor. 15.20 that he might be Lord both of the dead and living And how are we informed that Christ rose again for us as one that stood instead and room of all the Elect but now is Christ risen from the dead and become the first-fruits of them that sleep And how are we informed that by his resurrection we are justified Rom. 4.25 1 Pet. 1.5 who was delivered for our offences and was raised again for our justification and that by his resurrection we are regenerate for he hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead And that by his resurrection we are sanctified for as he was raised up from the dead by the glory of his Father Rom. 6.4 even so we also should walk in newness of life and that by his resurrection at the last day we shall be raised Rom. 8.11 for if the Spirit of him that raised up Jesus from the dead shall also quicken our mortal bodies and that by his resurrection finally we shall be saved for after we are raised we shall never die any more but be equal unto the Angels and be the children of God Luke 20.36 as being the children of the resurrection of Christ Thus far the position Christ rose again the third day Now for the proof SECT IV. Of the Arguments of Christ 's Resurrection CHrist after his passion shewed himself alive by many infallible proofs Acts 1.3 And so he had need to perswade men into the faith of so strange a truth if we consult with antiquity or novelty with primitive times or later times never was matter carried on with more scruple and slowness of belief with more doubts and difficulties than was this truth of Christ's resurrection Mary Magdalen saw it first and reported it But they believed her not Mark 16.10 the two Disciples that went to Emmaus they saw it also and reported it but they believed them not Luke 24.37 divers women together saw him and came and told the Disciples but their words seemed to them as idle tales and they believed them not Luke 24.11 They all saw him and even seeing him Yet they believed not for joy but wondred Luke 24.41 When the wonder was over and the rest told it but to one that happened to be absent you know how peremptory he was Not he except he saw in his hands the print of the nails and put his fingers into the print of the nails and thrust his hands into his side he would not believe John 20.25 In after-times the whole world stopt their ears at this report of the resurrection of Christ it was with the Grecians at Athens a very scorn When they heard of the Resurrection of the dead some mocked Acts 17.32 It was with Festus the great Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sickness of the brain a plain phrenzy Festus said with a loud voice Paul thou art besides thy self much learning doth make thee mad Acts 28.24 But come we to our own times the resurrection of Christ is to this day as much opposed by Jews and Atheists as any one Article of our Creed And surely we had need to look to it for if Christ be not risen as the Apostle argues then is our preaching vain and your faith is also vain 1 Cor. 15.14 If Christ be not risen ye are yet in your sins and they which are fallen asleep in Christ are perished 1 Cor. 15.17 18. Of all the precious truths in the Book of God we had need to preserve this truth and to be well skilled in the defending of this truth of the resurrection of Christ Some talk of a tolleration of all Religions and some desire that the Jews may have free commerce amongst us it will then be time as I think to be well armed at this point Let the ordinary Professors of our times
obedience and death depends upon Christ's resurrection for then it was that Christ himself was justified and then he was justified as a common person representing us therein so that we were then justified with him and in him and we are said to be risen with him and to sit with him in heavenly places Burges one admirably judicious saith that justification is given to Christ's resurrection as a priviledge flowing from its efficient cause Indeed Christ's death is the meritorious cause of our justification but Christ's resurrection is in some sence saith he the efficient cause because by his rising again the Spirit of God doth make us capable of justification and thâ—n bestoweth it on us I know there is some difference amongst these Worthies but they all agree in this that the resurrection of Christ was for our justification and that by the resurrection of Christ all the merits of his death were made appliable unto us As there was a price and ransome to be paid by Christ for the redemption of man so it was necessary that the fruit effect and benefit of Christ's redemption should be applied and conferred now this work of application and actual collation of the fruit of Christ's death began to be in fieri upon the resurrection day but it was not then finished and perfected for to the consummation thereof the Ascension of Christ the Mission of the holy Ghost Apostolical preaching of the Gospel to Jews and Gentiles the Donation of Heavenly grace and Christ's Intercession at the right hand of God were very necessary 1 Cor. 15.17 O the benefit of Christ's resurrection as to our justification If Christ be not risen again ye are yet in your sins and your faith is in vain Remission of sin which is a part of our justification though purchased by Christ's death yet could not he applied to us or possibly be made ours without Christ's resurrection and and in this respect oh how desirable is it Eph. 2.5 6. 2. He rose again for our sanctification So the Apostle He hath quickened us together with Christ and hath raised up together with Christ Our first resurrection is from Christ's resurrection if you would know how you that were blind in heart uncircumcised in spirit utterly unacquainted with the life of God are now light in the Lord affecting heavenly things walking in righteousness it comes from this blessed resurrection of Jesus Christ we are quickened with Christ it is Christ's resurrection that raised our souls Rom. 6.11 being stark dead with such a resurrection as that they shall never die more Whence the Apostle Reckon your selves to be dead unto sin but alive unto God through Jesus Christ our Lord. We are dead to sin and alive unto God by the death and resurrection of Jesus Christ we may reckon thus for our selves that if we be in Christ there comes a vertue from Christ an effectual working of Christ by his Spirit into our hearts and it is such a work as will conform us to Christ dead and to Christ risen why reckon thus saith the Apostle go not by guess and say I hope it will be better with me than it hath been no no but reckon Rom. 6.4 conclude make account I must live to God I must live the life of grace for Christ is risen To the same purpose he speaks before Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Christ rose again to a new life and herein his resurrection differed from the resurrection of those others raised by him as of Lazarus Jairus Daughter the Widow of Naims Son for they were but raised to the same life which formerly they lived but Jesus Christ was raised up to a new life and according to this exâ—mplar we should now walk in newness of life this is the end of Christ's resurrection that we should be new creatures of new lives new principles new conversations he rose again for our sanctification 3. He rose again for our resurrection to eternal life Christ is the patern and pledg and cause of the resurrection of our bodies for since by man came death by man came also the resurrection of the dead for as in Adam all dye 1 Cor. 15.21 22 even so in Christ shall all be made alive There is a vertue flowing from Christ to his Saints by which they shall be raised up at the latter day as there is a vertue flowing from the head to the members or from the root to the branches so those that are Christ's shall be raised up by Christ 1 John 5.28 29. Not but that all the wicked in the world shall be raised again by the power of Christ as he is a judg for all that are in their graves shall hear his voice and they shall come forth yet with this difference they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation In this respect the Saints shall have a peculiar resurrection and therefore they are called the Children of the resurrection because they shall obtain a better resurrection Luke 20.36 Heb. 11.35 as the Apostle calls it And is not Christ's resurrection desirable in this very respect if we should think these bodyes of ours being dust must never return from their dusts it might discourage but here is our hope Christ is risen and therefore we must rise it is the Apostles own argument against those that held there was no resurrection of the dead why saith the Apostle if there be no resurrection of the dead 1 Cor. 15.12 13 16 20. then is not Christ risen If the dead rise not then is not Christ raised But now is Christ risen from the dead and become the first-fruits of them that sleep he argues plainly that Christs resurrection is the principal efficient cause of the resurrection of the just I am the resurrection and the life saith Christ i.e. I am the Author John 11.25 John 5.21 and worker of the resurrection to life As the Father raiseth up the dead and quickeneth them even so the Son quickeneth whom he will and hence it is that Christ is called a quickning Spirit Christ is the head and stock of all the Elect Christ is the Author procurer conveyor of life to all his off-spring by the communication of his Spirit Christ is a quickening Spirit quickening dead souls and quickening dead bodies 1 Cor. 15.45 the Author both of the first and second resurrection And is not this desireable He rose again for the assurance of our justification sanctification and salvation This is the reason why the Apostle useth these words to prove the resurrection of Christ I will give you the sure mercies of David Acts 13.34 none of Gods mercies had been sure to us if Christ had not risen again from the dead But now all is made sure his work of redemption being
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
Christ was not David's Lord meerly as man but as God And 2. He sits at God's right hand as man too hereby his Humanity was exalted and a Power is give to Christ as man He hath given hiw power to execute judgment John 5.27 in as much as he is the Son of man In the administration of his Kingdom the man-hood of Christ doth concur as an Instrument working with his God-head Hence this Session at God's right hand is truly and properly attributed to Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only to the one nature of Christ whether Divine or Humane Or it is attributed to Christ as Mediator in which respect he is called an high Priest Heb. 8.1 We have such an high Priest who is set on the right hand of the Throne of the Majesty in the heavens And in which respect he is called a Prince Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour Now Christ is not a Priest and a Prince meerly according to one Nature whether Divine or Humane I deny not but Christ had a natural Kingdom with his Father as God before the foundation of the world but this Kingdom as God-man Christ had not before his Asension into heaven So then Christ sitteth at the right hand of God by a mediatory action which he executeth according to both natures the word working what pertaineth to the word and the flesh what appertaineth to the flesh Christ is Mediator as God and man and glory hath redounded unto him as God and man and living in this glory he ruleth and governeth his Church as God and man he ascended indeed into heaven in his humanity only but he sitteth at the right hand of God as Mediator in respect of both natures The Lutherans attribute this Session at God's right hand only to the humane nature of Christ they say this Session is nothing else but the elevating of his humane nature to the full and free use of some of the divine properties as of omnipotency omniscience omnipresence the ground of this error is that they suppose upon the union of the two Natures in Christ a real communication of the divine properties to follow so that the humane nature is made truly omnipotent omniscient omnipresent not by any confusion of properties nor yet by any bare communion and concourse of it to the same effect each nature working that which belongeth to it with commuion of the other for this we grant but by a real donation by which the divine properties so become the properties of the humane nature that the humane nature may work with them no less than the Divine nature it self for the perfecting of it self Against this opinion we have these Reasons 1. The union cannot cause the humane nature to partake more in the properties of the Divine than it causeth the Divine to partake in the properties of the humane 2. If a true and real communication did follow of the Divine Attributes it must needs be of all the Attributes as of eternity and infiniteness seeing these are the Divine Essence which can no way be divided 3. Infinite perfections cannot perfect finate natures no more than reasonable perfections can make perfect unreasonable creatures 4. To what end should created gifts serve which Christ hath received above measure if now more noble properties should enter and be conferred on Jesus Christ other reasons are given in but I willingly decline all controversal points SECT VI. Of the Reasons why Christ doth sit on God's right hand 4. WHy doth Christ sit at the right hand of God his Father in glory I answer 1. On Christ's part that He might receive power and dominion over all the creatures Math. 28.18 All power is given unto me in heaven and in earth he speaks of it as done because it was immediatly to be performed Christ at his Session received a power imperial over every Creature that he hath Power over the Angels is plain both by the reverence they do him and by their obedience towards him at the name of Jesus every knee must bow good Angels and evil Angels must yield signs of subjection to Jesus Christ if the Saints shall judge the Angels how much more shall Christ Oh what Power hath Christ himself this way and as for the excellencies on earth they all receive their power from Christ and are at his dispose it is Jesus Christ that is Crowned with Glory and Honour and all things are put under his feet Heb. 27.8 And hence it is that when the Apostle speaks of Christs session at the right hand of God he tells us he is far above all Principalities and Powers on earth Eph. 1.21 and Mights and Dominions in Heaven yea that Angels and Authorities 1 Pet. 3.22 and Powers are made subject unto him 2. On our part many reasons may be given As 1. That he might be the Head of his Church I mean not head in a large sense for one who is in any kind before another for so Christ is the head of Angels and God is the head of Christ and to this we have spoken before But in a strict sense for one that is in a near and communicative sort conjoyned with another as the Head is conjoyned with the Body and Members and so is Christ the head of his Church Look as the King hath a more intimate and amiable Superiority over the Queen then over any other of his Subjects so is it here in Christ our King he is more amiably tempered and more nearly affected to his Spouse and Queen the Church of God then to any other whomsoever And to this purpose he sits at Gods right hand that having now fulness of Grace and Glory in himself he might be ready to communicate the same to his Church who are as the members of his body that he might give them Grace here and Glory hereafter when he shall deliver up his Kingdom to his Father and be all in all 2. That he might be the object of divine adoration then especially it was said and accomplished Let all the Angels of God Worship him Heb. 1.6 and let all men Honour the Son as they Honour the Father After Christ's Session John 5 23. Stephen looken up into Heaven and saw the Glory of God and Jesus standing on the right hand of God and then he Worshipped and called upon God saying Lord Jesus receive my Spirit It is true Acts 7.59 that the ground of this divine adoration is the Union of the two natures of Christ and therefore the Magi worshipped him at his Birth and as soon as ever he came into the World the Angels of God Worshipped him but because by his Session at God's right hand the Divine Nature was manifested Heb. 1.6 and the Humane Nature was exalted to that dignity and glory which it never had before therefore now especially and from this time was the honour and
dignity of Worship communicated to him as God and man And hence Divines usually make this one ingredient of Christ's sitting at the right hand of God viz. That Christ God and Man is the object of Divine adoration O it is a great thing and admirable and full of wonder that the man Christ should sit above at God 's right hand and be adored of Angels and Archangels Chry. Hom. 5 in Heb. Before this was the grace of Union conferred on Jesus and so he was adored before he suffered but after he had humbled himself and was made obedient unto death even to the death of the Cross then yea and therefore God highly exalted him and gave him a Name Phil. 2.8 9 10 11. which is above every Name that at the Name of Jesus every knee shall bow of things in Heaven and things in Earth and things under the Earth and that every tongue shall confess that Jesus is Lord to the glory of God the Father He was Lord before in that he is the Son of God but now he is Lord again by vertue of his humiliation and Session at God's right hand Trouble not your selves with their objection who say That if adoration be due to Christ as God and man that then the humane nature is to be adored the Person adored is man but the humanity it self is not the proper object of that Worship There is a difference betwixt the concrete and the abstract though the man Christ be God yet his manhood is not God and by consequence not to be worshipped with that worship which is properly and essentially Divine Certainly if adoration agree to the humanity of Christ then may his humanity help and save us but the humanity of Christ cannot help and Save us because omnis actio est suppositi whereas the humane nature of Christ is not suppositum a subsistance or personal being at all 3. That he might intercede for his Saints Heb. 8.1 2. Now of the things which we have spoken this is the Summe we have such an high Priest who is set on the right hand of the Throne of the Majesty in the Heavens and a Minister of the sanctuary and of the true Tabernacle which the Lord pitched and not men he is set on the right hand of God as an high Priest or Minister to intercede for us For as Christ is not entred into the holy Place made with hands which are the Figures of the true Heb. 9.24 but into Heaven it self now to appear in the presence of God for us This appearing is an expression borrowed from the custome of human Courts for as in them when the Plaintiff or Defendant is called their Attorney appeareth in their names so when we are summoned by the justice of God to answer the complaints which it preferreth against us we have an Advocate with the Father Jesus Christ the righteous John 2.1 Exod. 28.9 10 11 12. and he standeth up and appeareth for us or it may be this appearing hath a respect to the manner of high Priests in the time of the Law for as they used to go into the most holy place with the names of the Children of Israel written in precious stones for a remembrance of them that they might remember them to God in their Prayers so Jesus Christ being gone up to Heaven he there presents to his Father the Names of all his chosen and he remembers them to his Father in his Intercessions Certainly Christ is not gone to Heaven and advanced to the right hand of God only to live in eternal joy himself but also to procure happiness for his Saints it is to excellent purpose and to the great good of his Church that he sits at the right hand of his Father for thereby he governs and protects his people and he continually executes the Office of his Priesthood presenting himself and the sacrifice of himself and the infinite merit of that sacrifice before the eyes of his Father in their behalf 4. That true Believers may assuredly hope by vertue of Christs Session to sit themselves in the Kingdom of Glory Heb. 1.5 It is true that Christ and only Christ hath his seat at the right hand of God to which of the Saints or of the Angels did he ever say sit thou at my right hand It is a prerogative above all Creatures and yet there is something near it given to the Saints Rev. 3.21 for him that overcometh I will grant to sit with me in my Throne even as I also am set down with my Father in his Throne There is a proportion though with an inequality we must sit on Christ's Throne as he sits on his Fathers Throne Christ only sits at the right hand of God but the Saints are to sit at the right hand of Christ Psal 45.9 and so the Psalmist speaks upon thy right hand did stand the Queen in Gold of Ophir It is enough to greaten the Spirits of Saints how should they tread on earth and contemn the World when they consider that one day they shall judg the World 1 Cor. 6.2 do you not know that the Saints shall judg the World nay 2 Tim. 2.12 when they consider that one day they shall reign with Christ if ye suffer with him ye shall reign with him Christ sitting in Heaven is a very Figure of us Christ's person is the great model and first draught of all that shall be done to his Body the Saints therefore he is said to be the Captain of our Salvation that leads us on he is said to be our fore-runner into Glory he breaks the clouds first he appears first before God he sits down first and is glorified first and then we follow Christ wears the Crown in Heaven as our King and he is united and marryed to God as our proxy And yet there is another ground of hope not only shall we sit with Christ in Glory but even now do we sit with him in Glory Christ is not only gone to heaven to prepare a place for us but he sits in Heaven in our room and God looks on him as the great picture of all that body whereof he is Head and he delights himself in seeing them all Glorified as in his Son To this purpose the Saints are said to sit down with Christ at very present Ephes 2.6 he hath made us to sit together with him in Heavenly places in Christ Jesus Christ in our nature is now exalted this is that admirable thing which carried up Chrysostom into an extasie that the same nature of which God said dust thou art and to dust thou shalt return should now sit in Heaven at God's right hand but not only the human nature but Christ in person sits there as a common person in our stead he is in his Throne and we sit with him in supercelestial places O what structures and pillars of hope are raised up here 5. That he might defend
some Pastors and Teachers Three of these gifts are now gone and their date is out but in the same place we find Pastors and Teachers and them we have still Oh how may this teach us to think of such even of Pastors and Teachers as of the special gifts and favours of Jesus Christ if one special friend should but send us from a far Countrey one of his chief servants would we not welcome him Christ now is in Heaven and he sends us Ministers as the stewards of his house sure if we have any love to Christ The vâ—ry feet of them would be precious and beautifull Rom. 10.15 who bring us glad tydings of peace Again the Apostle tells us in another place that there are diversities of gifts but the same spirit and diversities of calling but the same Lord or Christ 1 Cor. 12.4 5 6 and diversities of works but the same God and Father worketh all in all Christs errand being done and he gone up on high the Spirit came down and in Christ's stead established order in the Church which order or establishment is here set down by gifts callings and works Here is first a Gift Secondly a Calling Thirdly a Work Gifts are ascribed to the Spirit Callings to Christ and Works to God even to the Father of our Lord Jesus Christ where the Spirit ends Christ begins and where Christ ends God begins if no gift we must stay there and never meddle with the calling and if no calling we must stay there and never meddle with the Work first the Spirit comes and bestows the Gift and then Christ comes and bestows the Calling and then God the Father comes and sets us to the Work the gift is for the calling and the gift and calling are both for the Work And if this be the order established by the Spirit in his Church Oh what shall we say of them that either have no gifts yet step into the calling as if there were no need of the Holy Ghost or that have no calling and yet will fall upon the work utterly against the mind and rule of Jesus Christ Oh what the poor Church of Christ suffers at this time in these respects certainly these men have no commission from the holy spirit he was never sent to them that brâ—ak this order first gifts and then Calling and then the Work But why doth the Spirit endow men with gifts surely saith the Apostle to this end 1 Cor. 12.7 to profit withall Gifts are given for the good of others gifts are for edifying we should not contemn them gifts are a blessing of God and therefore we aâ—e to endeavour after them 1 Tim. 4.15 1 Cor. 12.31 Let thy profiting appear to all and covet earnestly the bâ—st gifts And yet sayes Paul I shew unto you a more excellent way and that was true grace of which he discourseth in the next Chapter and this brings in another reason of the Spirits mission 5. That the Holy Ghost might according to his Office endow men with graces In doing this he first gives the inward principle and habit of grace and then the fruit or actings of grace 1. He gives a Power an Habit a spiritual Ability a Seed a Spring a principle of Grace whatsoever we call it I cannot conceive it to be a nâ—w faculty added to those which are in men by nature A man when he is regenerate hath no more faculties in his soul than he had before he was regenerate only in the work of â—egeneration those abilities which the man had are Improved to work spiritually as before naturally as our Bodies in the resurrection from the dead shall have no more nor other parts than they have at present only those which are now natural shall thâ—n by the Power of God be made Spiritual 1 Cor. 15.44 Now this Principle is infused or poured in by the Spirit of God and hence he is called The spirit of sanctification 2. He gives the fruit or actings of Grace 2 Thes 2.13 Gal. 5.22.23 But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith meekness temperance Some call these the diversifications of the actings of that spiritual principle within us certainly the spirit doth not only at first infuse the principles of grace but he doth also enable us to act and improve those blessed principles Phil. 2.13 he doth not only give us power to Holy actions but he works also the Holy actions themselves God works in us not only to will but to do God hath a two-fold grace psal 119.88 initial and converting exciting and quickning in respect of this last David prayes Quicken me after thy loving kindness O Lord and so shall I keep thy testimonies This is the actuating grace that we need every hour and every moment and must pray for more earnestly than we would pray for our daily bread Two priviledges more especially flow from this Heb. 4.16 As 1. Hereby the soul will be kept from negligence and dulness from gross and soul sins the Apostle calls it grace to help in time of need Oh this is admirable when grace comes in the very nick of need it may be sometime or other thou wert even falling into such and such a sin it may be thou wert sometime or other drowning in such and such a wickedness and this exciting quickning grace came in and kept up thy head above the waters 2. Hereby the soul will be kept in a frame for every duty if the spirit come but with exciting quickning grace then it is ready to say My heart is prepared O Lord my heart is prepared I can now do and suffer thy Will sometimes the principle of grace lies still within us and begins to rust but then comes the Holy Ghost and breaths upon our souls and so it excites and quickens and commands faith patience zeal and other graces to be in exercise and this is as it were the file to take off the rust it s the whetting of the edge it s the stirring up of the coals into a mighty flame Christians have you not clear â—xperimental demonstrations of this truth sometimes you are on the wing of duty and sometimes you are dull and dead sometimes the least temptation the least snare is ready to make you fall and sometimes again though strong winds and tempests blow upon you yet you are able to stand like Mount Zion that cannot be removed Oh what 's the reason of the difference surely according to the incomes of the Spirit of God this difference comes not from our selves but from the Spirit as this exciting quickning grace is ready or a far off so is our condition you know what changes David usually found in his own heart sometimes he was able to trust in God and at other times he was so cast down as if he had no strength within him and whence all this but from the ebbings and flowings of exciting quickning
grace well may we cry come holy Spirit Oh what a comfortable condition would it be if our Spirits never lay still but we were alwayes hungring thirsting or moving after God and goodness 6. That the holy Ghost might according to his Office comfort his Saints amidst all their afflictions this was that which Christ had so often told his Apostles John 14.16 V. 18. V. 26. John 15.26 I will not leave you comfortless I will come unto you And I will pray the Father and he shall give you another Comforter that he may abide with you for ever But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things But when the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me John 16.17 If I go not away the Comforter will not come unto you but if I depart I will send him unto you But how is it that the spirit comforts Saints I answer in these particulars †See at large Dr. Reynolds on Psal 116. 1. The Spirit discovers sin and bends the heart to mourn for sin and such a sorrow as this is the seed and matter of true comfort as Josephs heart was full of joy when his eyes poured out tears on Benjamin's neck so there is a certain seed and matter of joy in spiritual mourning I know they are contrary but yet they may be subordinate to each other as a dark and muddy colour may be a fit ground to lay gold upon Certainly there is a sweet complacency in an humble and spiritual heart to be vile in its own eyes But especially the fruit of it is joy and great joy John 16.21 A woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered of her Child she remembreth no more the anguish for joy that a man is born into the World 22. and ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you 2. The Spirit doth not only discover but heal the corruptions of the soul and there is no comfort to the comfort of a saved and cured man the lame man that was restored by Peter expressed the abundant exaltation of his heart by leaping and praising God Act. 3.8 and for this cause the Spirit is called the Oyl of gladness because by that healing vertue that is in him he makes glad the hearts of men 3. The Spirit doth not only heal but renew and revive again when an eye is smitten with a sword there is a double mischief a wound made and a faculty perished and here though a Chirurgeon can heal the wound yet he can never restore the faculty because total privations admit no regress or recovery But the spirit doth not only heal and repair but renew and re-edifie the spirits of men as he healeth that which was torn and bindeth up that which was broken so he reviveth and raiseth up that which was dead before Hos 6.1.2 And this the Apostle calls the renovation of the Spirit Tit. 3.5 Now this renovation must needs be matter of great joy for so the Lord comforts his afflicted people O thou afflicted tossed with tempest Isa 54.11 12. and not comforted behold I will lay thy stones with fair colours and lay thy foundations with Saphyres and I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones The meaning is that all must be new and new built up as for a goodly costly and stately structure 4. The spirit doth not only renew and set the frame of the heart aright and then leave it to it self but being thus restored he abideth with it to preserve and support it and to make it victorious against all tempests and batteries and this further multiplyeth the joy and comfort of the heart victory is ever the ground of joy Isa 9.3 They joy before thee as men rejoyce when they divide the spoyle And the spirit of God is a victorious spirit A bruised reed shall he not break and smoaking flax shall he not quench Mat. 12.20 till he send forth judgment unto victory 5. The spirit doth not only preserve the heart which he hath renewed but he makes it fruitfull and abundant in the work of the Lord. And fruitfulness is a ground of comfort Sing O barren thou that didst not bear break forth into singing Isa 54.1 and cry aloud thou that didst not travail with Child for more are the Children of the desolate than the Children of the married Wife saith the Lord. 6. The Spirit doth not only make the heart fruitful but gives it the hansel and earnest of its inheritance and thereby it begets a lively hope an earnest expectation a confident attendance upon the promises and an unspeakable peace and comfort thereupon Oh when I feel a drop of heavens Joy shed abroad into my soul by the Holy Ghost and that I look upon this as a taste of glory and a forerunner of happiness how should I but rejoyce with joy unspeakable in all these respects the Spirit is our Comforter and this is another reason why the Holy Ghost is sent I will not leave you comfortless saith Christ no no for I will come unto you by my spirit Eph. 4.30 7. That the Holy Ghost might according his Office seal us unto the day of redemption By sealing is meant some work of the Spirit by which he assurâ—s a believer that he is Gods it is all one with the spirits witnessing only under that notion I shall speak of it another time But all the question is what is that work of the spirit by which he assures I answer this work is many-fold As 1. There is a reflex work of faith and this is the work of the Spirit too assuring our souls of our good estate to God-ward 1 John 5.10 and Christ-ward He that believeth hath the witness in himself he carries in his heart the Counterpane of all the promises this is the first seal or if you will the first degree of the Spirits sealing the first discovery of our election is manifested to us in our believing as many saith the Text as were ordained to eternal life believed Acts 13.48 2. There is a work of sanctifying grace upon the heart and this is a seal of the Spirit also 2 Tim. 2.19 for whom the Spirit sanctifieth he saveth The Lord knoweth who are his saith the Apostle ay but how should we know it why by this seal as it follows Let every one that Nameth the Name of the Lord depart from iniquity none are children of God by adoption but those that are Children also by regeneration none are heirs of Heaven 2 Pet. 1.3 4. but they are new born to it Blessed be
on the Lord Jesus Christ for some glorious manifestations of himself Come live up to the rate of this great mystery view Christ as entering into glory and thou wilt find the same sparkles of glory on thy heart O this sight is a transforming sight We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory 2 Cor. 3.18 even as by the spirit of the Lord. 2. Consider of Christ's Session at God's right hand no sooner was Christ entered into Heaven but he is brought before his heavenly Father and herein was the vision accomplished I saw in the night visions Dan. 7.13 14. and behold one like the Son of man came with the clouds of heaven and came to the ancient of dayes and they brought him near before him and there was given him dominion and glory and a Kingdom This is that we call his Session at God's right hand a dominion was given him above all creatures yea a dominion above the Hierarchy of all the Angels O the glory of Christ at his first entrance into glory immediatly all the Angels fell down and worshipped him immediately his Father welcomed him with the highest grace that ever yet was shewen Psal 110.1 Come said he sit thou at my riâ—ht hand untill I make thy enemies thy footstool One sweetly observes that usually in the several parts of the performance of Christ's office either God is brought in as speaking to Christ or Christ is brought in as speaking to his Father thus when he chose him first to be our Mediator God speaks to Christ Thou art a Priest for ever after the order of Melchizedech and when Christ came to take upon him our nature Heb. 10.7 Psal 22.1 he spake to his Father Lo I come to do thy will a body hast thou prepared for me Again when Christ hung on the Cross he spakes to his Father Acts 13.33 Heb. 1.13 My God my God why hast thou forsaken me but when Christ rose again from the dead God spake to him Thou art my Son this day have I begotten thee and when Christ ascended into heaven God spake to him Son sit thou down at my right hand This was the highest point of Christ elevated now was the prophesie accomplished He shall be exalted and extolled and be very high The Caldee Paraphrast reads it thus He shall be exalted above Abraham Isa 52.13 he shall be extolled more than Moses he shall be very high above the highest Cherubin and Saraphin O my soul meditate on this Session of Christ at God's right hand and thence draw down some vertue and sweetness into thy self what was Christ exalted had he a name given him above every name walk then as becomes those that have so glorious a Head O defile not that nature which in thy Christ was so highly honoured 1 Cor. 6.15 it was the Apostles arguing Shall I take the Members of Christ and make them the Members of an Harlot so argue thou shall I take the Nature of Christ that Nature which he in his Person hath so highly glorified and make it in my Person the Nature of a Devil O my soul walk worthy of such a Lord unto all well-pleasing sith now he is in his Throne at God's right hand O kiss the Son honour the Son with divine worship reverence and submission submit chearfully and willingly to the Scepter of his Word bow to his Name as it is written At the Name the Person the Power the Scepter of Jesus Christ â—â—â—l 2.10 every knee should bow 3. Consider of the Mission of the holy Ghost no sooner is Christ inaugurated in his Throne Eph. 4.8 John 4.10 but he scatters his coin and gives gifts When he ascended on high he led captivity captive and gave gifts unto men He gave gifts or the gift of gifts the gift of the holy Ghost If thou knewest the gift of God said Christ to the Samaritan woman John 7.39 that gift was the water of Life and that water of life was the spirit as John who knew best his mind gave the interpretation This speak he of the spirit O my soul consider of this princely gift of Christ such a gift was never before but when God gave his Son God so loved the World that he gave his Son and Christ so loved the world that he gave his spirit but O my soul consider especially to whom this Spirit was given Isa 9.6 Rom. 5.5 the application of the gift is the very soul of thy meditation Vnto us a Son is given said the Prophet and Vnto us the holy Ghost is given saith the Apostle And yet above all consider the reasons of this gift in reference to thy self was it not to make thee a Temple and Receptacle of the holy Ghost stand a while on this admire O my soul at the condescending glorious and unspeakable love of Christ in this it was infinite love to come down into our nature when he was incarnate but this is more to come down into thy heart by his holy Spirit he came near to us then but as if that were not near enough he comes nearer now for now he unites himself unto thy person now he comes and dwells in thy soul by his holy spirit O my soul thou hast many in-comes of the world though many are above thee yet many are below thee but Oh what little contentment hast thou in these outward things Come here 's that which will infinitely content thy vast desires Christ is in thee realy in thee by his Spirit will not this content the utmost capacity of an heart surely he is too covetous whom God himself cannot suffice if thou hast Christ thou hast all things and if thou hast the spirit of Christ thou hast Christ himself not notionally not by the habit of grace only but really essentially substantially by his Spirit it is the very spirit of Christ the spirit it self the holy Ghost it self in his own person that is united to thee and dwells in thee nor only comes he in person but he brings along with him all his Train hath he not endowed thee with some gifts hath he not divided a portion and measure to thee in thy place and calling take notice observe it and be thankfull if thou hast a gift of prayer of prophesie of wisdom of knowledge it comes and flows from this holy Spirit Vnto every one of us is given grace according to the measure of the gift of Christ. Eph. 4.7 1 Cor. 12.11 Or according to the measure of the spirit who is the gift of Christ. And all these worketh that one and the self-same spirit dividing to every man severally as he will But besides a gift hath he not endowed thee with his grace hath he not planted in thy soul the habit the power the seed the spring the principle of grace hast thou not felt sometimes the excitings
quickenings stirrings of the spirit of God commanding thy faith love zeal and other graces to be in exercise hath he not many a time at some dead lift at some mighty straight at some prevailing temptation when thou wast even ready to yield to Satan Heb. 4.16 come in as betwixt the bridge and water and given thee grace to help in time of need O the sweet in-comes of the Spirit of God! as he is an holy Spirit so he makes holy hearts and if there be any holiness in thy heart what is it but an emanation influence effect of the Spirit of God if ever thou hadst any flowings of exciting quickening grace say This is above nature above flesh and blood it comes from the holy and blessed Spirit of God Some other effects thou mayst consider of as of the comforts of the spirit what hast thou not sometimes felt the joyes unspeakable and full of glory hast thou not sometimes known a mornings joy after a nights sorrow an healing of thy broken heart a reviving of thy dead Spirit a drop of heavens joy given thee as the hansel or earnest of thine inheritance why all these are but the workings of the promised comforter And I will pray the Father and he shall give you another Comforter that he may abide with you for ever John 14.16 Another effect is the seal of the spirit and what hast thou not sometimes had the seal of the Spirit stamped on thee I will not say this is absolutely necessary but hast thou not sometimes been assured of thy salvation by a reflect act of faith or by a work of grace habitual or actual or by an irradiation of the spirit on thy graces sometimes the spirit is pleased to shine with its bright and glorious and heavenly beams into our souls and then we are assured hence the Apostle prayes for the Ephesians Eph. 1.17.18 19. That they might have the spirit of revelation And to what end That they might know what is the hope of his calling i.e. that they might know upon what certain grounds and foundation their hopes were built and hence the Psalmist prayes for himself Psal 13.16 Cause thy face to shine upon thy Servant and again God be mercifull unto us and bless us and cause his face to shine upon us psal 67.1 Selah If the spirit shine upon our graces then it seals O consider of this shining-sealing work and leave not till the Spirit dart in a spiritual light and give thee a revelation knowledg and perswasion of thy effectual calling Many other reasons are of the spirits mission but amongst them all consider O my soul and ponder on these few think over Christ's Ascension Session and Mission of the Spirit but in every thought be serious fruitful and particular say Christ is gone up into heaven for me and he is sate down at God 's right hand for me and he hath sent down his spirit into my heart O what workings would there be within if thou wert but lively and active in the meditations of these several passages SECT III. Of desiring after Jesus in that Respect 3. LEt desire after Jesus carrying on the great work of our salvation for us in these particulars who seeing Christ to ascend into Heaven would not be glad to ascend up with with him who seeing Christ to sit down at the right hand of his Father would not be glad to sit down with him who seeing Christ to scatter his gifts and spirit amongst his Saints would not cry Come holy spirit O Christ give me thy spirit thou that givest gifts unto me come and bestow those gifts on me even upon me The believing soul cannot hear of Christ in any true discovery of his grace and glory but it must needs send out many breathings after him Oh that Christ were mine Oh that I had any interest in this transaction it is true these transactions are past but the vertue of them continues still and accordingly the vertue power and influence of these transactions must be the object of our desires now what is the vertue of Christ's Ascension but that we might ascend and what the vertue of Christ's Session but that we might sit down with him in his Throne and what the vertue of the mission of his Spirit but that we might partake of the holy Ghost Oh let these be the objects of our desires come let us pant and breath after these things As 1. Let us see Christ ascending and so desire to ascend with him when Christ ascended it was not meerly for himself but also in our stead he ascended as a common person as the high Priest ascending into the Holy of Holies he carried all the names of the Twelve Tribes on his breast so Jesus Christ ascending into heaven he carried the names of all Believers in the world on his Breast thereby shewing that they were likewise to come after him in this case how should we long after him and cry after him as Elisha after Elijah when he saw him ascending My Father my father 2 Kings 2.12 Isa 14.14 15. the chariots of Israel and the horsemen thereof How should we cry after him O my Lord and my God see that my name be written in thy Breast O that vertually I may ascend with thee and that really and bodily I may at last ascend after thee There are many can say in their heart I will ascend above the heights of the clouds Psal 14.3 4. I will be like the most High but the prophet tells us Such shall be brought down to hell and to the sides of the Pit O the desires and eager pursuits of men after ambition what topping and advancing is there of one over another in the mean time the Psalmist's Question is quite forgotten Who shall ascend into the hill of the Lord Isa 14.12 he that hath clean hands and a pure heart who hath not lift up his soul unto vanity Down O my soul with thy top and top gallant strike sail to God and Christ know that God resists the proud How art thou fallen from Heaven O Lucifer son of the morning even he that would exalt his Throne above the stars of God is brought down to hell Come come a desire after Christ and his Ascension is the way to Heaven if thou wilt ascend after Christ set thy desires upon Christ if thou wilt arrive at true glory breath after Christ ascending up into his glory let others ascend up into their heaven upon earth but O my soul desire thy interest in Christ's Ascension into the Heaven of Heavens O when will it once be that by the vertue of Christ's Ascension I shall ascend is Christ gone up and am I yet behind is my Head my Husband my Lord in Heaven and am I a poor member of his body grovelling here on earth what is Christ gone up with a shout the Lord with the sound of a trumpet are all the Angels sounding
his praise and bidding him welcome into glory and am I sinning here on earth and by my sins crucifying again and again the Lord of glory O that I might ascend with Christ O that I were now on the wing towards heaven Oh what is it that hinders my ascension but this clog of clay so long as this body remains a natural body I cannot ascend oh therefore that the change were come Oh that this natural body were spirituall that this corruptible had put on incorruption and this mortal had put on immortality then could I move upwards as well as downwards such is the supernatural property of a glorified body that it ascends or descends with equal case or if this be not possible for my present condition if this body if mine must first descend before it ascend if it must down into the grave before it go up into glory why yet Oh that my better part were on the wing Oh that my soul were mounting upwards Oh wretched man that I am who shall deliver my soul from this body of death or if the union be so strong for a while that neither soul nor body can really or substantially ascend Phil. 1.23 yet O that I were still ascending in a spiritual way O that my affections were still on things above and not on things beneath yea I could wish a nearer union even by a dissolution why Christ is ascended and I would fain be where Christ is though it cost me dear I desire to be dissolved I desire to depart and to be with Christ which is for better 2. Let us see Christ sitting down at the right hand of God and so desire to sit with him when Christ sate down it was not in his own pure Personal right simply as it is his inheritance Eph. 2.5 6. but with relation to his Saints and Members He hath quickened us together wtth Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus I confess Christ's sitting at God's right hand as taken for the sublimity of his power is not communicable unto us for that is Christs own prerogative to which of the Angels said he at any time Heb. 1.13 Sit on my right hand Yet his sitting in heaven as it is indefinitely expressed is in some sort communicable unto us for he sate down as a common person thereby shewing that we were to sit down with him in our proportion Rev. 3.21 Him that overcomes I will grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne Christ sits in his Fathers Throne and we sit in Christ's Throne Christ sits at the right hand of God and wâ— sit at the right hand of Christ Oh how desirable is this The Mother of Zebedees Children understood this mystery very darkly Mat. 20.21 22 23. yet worshipping Jesus she desired a certain thing of him what thing why grant saith she that these my two Sons may sit the one at thy right hand and the other on thy left hand in thy Kingdom Christ blamed them because they know not what thy asked and yet he tells them that to sit on his right hand and on his left is given to them for whom it is prepared of his Father O my soul desire after this for this is worthy of thy desire this is a great thing an high exaltation another manner of honour than any that this world affords Courtiers desire no more but to sit at the Princes right hand but O the vertue of Christ's Session that thereby thou shouldst sit at the right hand of God! this is the very height and excellency of heavens glory only take heed of apprehending it after a carnal and natural way this very exaltation consists in the Image of God and communion with God it is the spiritual part and power and glory of heaven if any thing be desirable above another surely this above all Eph. 1.20 21. what that Christ should be exalted above all Principalities and Powers and mights and dominions and every thing that is named in this world and in the other what that Christ should sit down in his Fathers Throne Eph. 4.10 in the highest part of Heaven far above all heavens and that I a poor worm dust and ashes should sit with him in Heaven should be one with him in glory should be as near him in honour and happiness as such a poor creature is possibly capable of Oh how should I but hunger and thirst after this if I might have a wish I would not wish low things why this is the very top and height and quintessence of Heaven Christ in his Fathers Throne and I in Christ's Throne in desiring this I desire all and therefore whatever thou givest or denyest Lord give me this and I have enough for ever 3. Let us see Christs mission of his holy spirit and so desire a share in that gift we cannot expect to sit with Christ but we must first have the spirit of Christ and therefore as we would have that let us desire after this The greatest gift we can expect in this world is the spirit of Christ Consider O my soul all things here below are either temporal or spiritual things and of things spiritual this is the sum the in-dwelling of the Spirit O Lord give me thy self and that contains all gifts O give me the spirit Psal 4.6 and thou canst not but with him give me all things there be many that say saith the Psalmist Who will shew us any good earthly things are desired of many but is any thing on earth to be compared with this gift from heaven if it were only the beauty of holiness it were certainly a most desirable thing if we rightly understand it holiness though but one effect of the spirit is a most rare thing holiness fills the soul with joy peace quietness assurance holiness entertains the soul with feasts of fat things and of refined wines holiness carries the soul into the banqueting-house of apples and flaggons holiness gives the soul a dear communion with God and Christ holiness brings the soul into a sight of Christ an access to him a boldness in his presence holiness admits the soul into the most intimate conferences with Jesus Christ in his bed-chamber in his galleries of love and that which is an argument of more beauty than all the creatures in the world have besides holiness attracts the eye and heart and longings and ravishments the tender compassions and everlasting delights of the Lord Jesus and if holiness be thus lovely Oh what is the holy spirit it self what is the Rise the Spring the Fountain of holiness what O my soul that not only grace but the spirit of Christ should dwell in thy spirit that thou shouldst be God's building and that not as the rest of the world is for his creatures to inhabit 1 Cor. 3.9
2 Cor. 6.16 Cant. 7.5 but as a Temple for himself to dwell in as a Gallery for himself to walk in Oh what longings Oh what pantings and gaspings Oh what faintings and swoonings should there be in thy spirit after this Spirit Come holy spirit O come and dwell in my soul I know thou wilt make the place of thy feet glorious if I have but thy presence I shall be all glorious within O come come holy Spirit SECT IV. Of hoping on Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our salvation for us in these particulars thus was the Apostles Prayer Rom. 15.13 Now the God of hope fill you with all joy and Peace in believing that ye may abound in hope through the power of the holy Ghost could we abound in hope that Christ's Ascension Session and Mission of his Spirit did belong to us we should never be ashamed Hope maketh not ashamed Rom. 5.5 O then let us look to our hope and be sure that it be of the right stamp which in reference to every of these passages we may examine thus As 1. If Christ's Ascension be mine then am I ascended with Christ I mean not in respect of any bodily Ascension for that must not be untill the last day nor in respect of any essential substantial soul-ascension for that must not be before the separation of soul and body at our deaths-day but in respect of our spiritual ascension for so we may ascend into heaven by faith and love though for the present we are on earth Col. 3.1 2. if ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affections on things above and not on things on the earth If Christ our Head be ascended then we that are his Members must needs follow after him in our affections Christ tells us Where our treasure is there will our hearts be also Mat. 6.21 If Christ our Treasure be ascended into heaven our loves our affections our hearts will follow after him and if our hearts be in heaven no question but we our selves both souls and bodies shall at last ascend when Christ ascended we ascended virtually with him now we ascend spiritually and at last we shall ascend bodily for he that ascended shall descend and then we shall meet him in the ayr and so shall we be ever with the Lord. 1 Thes 4.17 In the mean time to maintain our hope let us ascend dayly by faith and love and this is our character that Christ's Ascension is truly ours 2. If Christ's Session be mine then am I set down with Christ in heavenly places I mean not bodily but by faith which faith makes it as sure to my soul as if I had a foot already in heaven Faith is the substance of things hoped for Heb. 11.1 and the evidence of things not seen By faith I now sit in heavenly places in that I verily believe I shall do it one day my hope is now certain in that I am as sure of that I look for as I am of that I have already received it is the common objection We see it not As the Apostle said of Christ We see not yet all things put under him but he presently answers We see Jesus who was made a little lower than the Angels crowned with glory and honour Heb. 2.8 9. and so we may be sure the thing is as good as done for if he be above all must come under in like manner we see not our selves in present possession but we see Christ crowned and our selves sitting with him virtually and therefore at last we shall see our selves actually crowned and sitting together with Christ in heavenly places In the mean time faith takes possession of the Kingdom of Heaven saith makes the soul even now to converse with God 1 Tim. 6.19 and Christ and Saints and Angels Faith layes hold upon eternal life it puts the soul as it were into heaven and sets it down at the right hand of Christ and this is our character that Christ's Session is truly ours 3. if Christs spirit be mine and sent to me then have I both the person and train of the spirit of Christ it is the having the spirit and the working of the spirit in me that is my evidence of the Spirits mission I look upon this as the greatest Question and the weightiest and most important case of conscience that can be propounded or known of us viz. Whether the spirit of Christ doth reside in us or whether we have a well-grounded hope to say of our selves that we have the in-dwelling of the spirit of God Know ye not that ye are the Temple of God saith the Apostle and that the spirit of God dwelleth in you 1 Cor. 3.16 1 Cor. 6.19 And again Know ye not that your bodies are the Temples of the holy Ghost In this Question he seems to put it out of Question that true Christians should know and in right temper do know that the spirit of God dwells in them if we know not this we cannot know that we have any part in Christ because the holy spirit is the principal bond of our union betwixt Christ and us if we know not this we cannot know that we are justified for we have nothing to do with Christ's Righteousness by which we are justified untill by our spiritual union Christ is made ours if we know not this we cannot know we are the adopted Children of God for it is the spirit of adoption Rom. 8.15 whereby we cry in our hearts Abba Father if we know not this we cannot know that we are sanctified for it is the spirit which is the beginner and perfecter of our sanctification if we know not this we cannot know that our prayers are heard for it is the spirit that helps our infirmities Rom. 8.26 and that makes intercession for us with groanings which cannot be uttered if we know not this we cannot know whether we are in error or truth or whether our religion which we profess be true or false for it is the spirit who enlightens us and teacheth us and leadeth us into all truth if we know not this we cannot know our own comforts for he is the only true Comforter from whom all sound comfort springs Come then and put we our selves to the trial Let us search whether we have the spirit of Christ which we may resolve if we will not deal deceitfully with our own hearts by these following signs 1. The Spirit of Christ is the spirit of illumination if he dwell in us he will enlighten our eyes reveal to us those saving truths of God as they are in Jesus But the Comforter which is the Holy Ghost John 14.6 1 Joh 2.20 v. 27. whom the Father will send in my name he shall teach you all things But ye have an unction from
World to come and yet fell away and it is said of such others that they trampled upon the Blood of Christ wherewith they were sanctified Thus we find in Scripture-phrase that in an Hypocrite or wicked Man there may be a kind of Faith and repentance a taste of Heaven and of Sanctificatian but where do we find in all the Bible that Christ or the Spirit of Christ is said to dwell in an Hypocrite or wicked Man this only is the great priviledge of a true believer Christ in him the Hope of Glory O the comfort of this in-dwelling of Christ Luke 19.6 If Zacheus hearing that Christ would abide in his House received him joyfully how much greater cause of joy have they who have already lodged him in their hearts John 15.11 These things have I spoken to you said Christ that my joy might remain in you and that your joy might be full And now O my soul spread thy self on this great good Christ's Ascension Christ's Session and Christs Mission of his Holy Spirit What is joy but an effusion of the appetite whereby the Soul spreads it self on what is good to possess it more perfectly the object is sweet and large and therefore the soul had need to spread it self that it may be more united to the Object and touch the good in more of its parts yea if it were possible in every part There is not any particular here before thee but 't is fewel for joy O what joy was in Heaven when Christ Ascended and when Christ sate down at God's right hand and when Christ sent down the Holy Spirit how stood the Angels wondring and admiring at these several passages how did they stoop and look with the bowing of the Head and bending of the Neck as the Word implies 1 Pet. 1.12 and is not thy interest in these transactions more than Angels O rejoyce and again rejoyce suppose thy self in Heaven and that thou hadst a vision of Christ ascended say is he not a pleasant Object In his face there is fulness of joy Psal 16.11 Suppose thy self to have been in Heaven when he first entred into it and when he first sate down at God's right hand and sent down the Comforter to his Saints was not Heaven full of joy methinks the very thought of Christ's bright Face and Christ's white Throne and Christ's Harpers and Heavenly Troops surrounding the Throne and Christ's welcome to his Father both for himself and all his Saints and Christ's carrying thy name upon his Breast before his Father should fill thy soul as full of joy as possibly it can hold O the first-fruits of Emanuel's land that lyes beyond time and death O the joyes that were in Heaven at Christ's first entrance into Heaven O my soul why dost thou not check thy self and lay aside thy sad complaints and forget this Earth and Earthly troubles why dost thou not look up to Jesus Christ and rejoyce in him who hath done all this for thy Salvation either the Spirit of God is not thy Comforter or thou canst not but receive comfort in these passages SECT VIII Of calling on Jesus in that Respect 8. LEt us call on Jesus I mean 1. Let us pray that we may have our part in these transactions or let us pray for more and more assurance thereof unto our souls for though we do believe yet we may not be without our doubts and in case of doubts what better means than Prayer I believe Lord help my unbelief Lord strengthen my Faith till I come to that plerophory or full assurance of faith that I may know my interest in the Ascension of Christ and Session of Christ and in the Mission of Christ's holy Spirit and if once we are but assured then 2. Praise God for these great transactions of his Son are they not mercies like mountains lying one upon another and reaching up to the very Heavens did not love break out at first in a direct line and as it went along hath it not wound up it self in such a variety of unthought of discoveries as that it amazeth Men and Angels what that Jesus Christ should not only act for us here on earth but also ascend for us into Heaven and sit down there at God's right hand above the Heavens what that all this should be for us and our salvation and to that purpose that he should send down his Spirit into our hearts to fit us and prepare us for his glory Now bless the Lord O my soul and all that is within me bless his holy Name bless the Lord O my soul and forget not all his benefits Psal 103.1 2. I will extol thee my God O King and I will bless thy Name for ever and ever every day will I bless thee and I will praise thy Name for ever and ever One generation shall praise thy works to another Psal 145.1 2 4 7 10 11 12. and shall declare thy mighty acts I will speak of the glorious honour of thy Majesty and of thy wondrous works I will utter the memory of thy great goodness and will sing of thy righteousness Thy Saints shall bless thee they shall speak of the glory of thy Kingdom and talk of thy power and make known unto the sons of men thy mighty acts and the glorious Majesty of thy Kingdom Thy glory is above the earth and heaven Psal 148.13 14. thou also exaltest the horn of thy people the praise of all thy Saints and people near unto thy self O that my soul were but in David's temper thus to breath out the praises of Jesus and to bless his Name SECT IX Of conforming unto Jesus in that respect 9. LEt us conform to Jesus in the aforesaid respects A serious beholding of Jesus in his Ascension Session and Mission of his Spirit is enough to change us into the same Image from glory to glory It was the sweet saying of an experienced Saint View a glorified Christ see him as in that relation and condition and you will soon have the sparkles of the same glory on your hearts Christ is now exalted he is now in glory at the right hand of God Col. 3.1 2. O let all our actings be glorious let all our walkings joys breathings be as in glory If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affections on things above and not on things on the earth I shall not in this transaction lay out many particular conformities to Christ's actings but gather all into one contained in this Text which is heavenly conversation seek things above set your affections above Christ is gone up and Christ is set down at God's right hand and herein if you will conform let your hearts be in Heaven let your affections be in Heaven let your conversations be in Heaven it is the Apostles own practise wherein stood his conformity to Jesus Christ for our
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
God to this purpose he sits at God's right hand to intercede for us and to maintain the peace and union betwixt God and us therefore being justified by faith Rom. 5.1 we have peace with God through our Lord Jesus Christ 2. His work is to maintain intercourse and correspondency and surely this is Christs work also By him we have an access unto the Father Eph. 2.18.3.12 In him we have boldness and access with confidence by the Faith of him the word access doth not only signifie coming to God in prayer but all that resort and communion which we have with God as united by faith to Jesus Christ according to that 1 Pet. 3.18 Christ had once suffered for sins the just for the unjust that he might bring us to God This benefit have all believers in and by Christ they come to God by him they have free commerce and intercourse in heaven 3. His work is to reconcile and take up emergent differences and this is Christ's work also Isa 53.12 he maketh intercession for the Transgressors he takes up the differences that our transgressions make betwixt God and us 4. This work is to procure the welfare of the People or State where he negotiates and this is no less Christ's Work for he seeks the welfare of his people he sits at God's right hand to intercede for them and commending their estate and condition to his Father Phil. 1.19 he makes it his request to his Father that his members may have a continual supply of the Spirit of Jesus Christ that they may be strengthened in temptations confirmed in tribulations delivered from every evil work enabled to every good duty and finally preserved unto his Heavenly Kingdom 2. Christ's Intercessions consists in the presenting of his Wounds Death and Blood as a publick satisfaction for the debt of sin and as a publick price for the purchase of our glory There is a question amongst the Schools whether Christ hath not taken his wounds or the signs skars and prints of his wounds into heaven with him and whether Christ is representing those wounds skars and prints unto his Father doth not hereby intercede for us some I am sure are for the affirmative Aquinas distinguisheth of Christ's Intercession as being three-fold Aquin. in Job c. 2. the first before his passion by devout prayer and the second at his Passion by effusion of his blood and the third after his Ascension by the representation of his Wounds and Scars Howsoever this hold for I dare not be too confident without Scripture-ground yet this I dare say that Christ doth not only present himself but the Sacrifice of himself and the infinite Merit of his Sacrifice When he went to heaven he carried with him absolutely the Power Merit the vertue of his Wounds and Death and Blood into the presence of God the Father for us and with his blood he sprinkled the Mercy-seat as it were seven times We read in the Law that When the high Priest went within the vail he took the blood of the Bullock and sprinkled it with his finger upon the mercy-seat East-ward Levit. 16.14 and before the mercy-seat he sprinkled the blood with his finger seven times not only was the Priest to kill the Bullock without the holy of holies but he was to enter with the blood into the holy of holies and to sprinkle the mercy-seat therein with it surely these were patterns of things to be done in the Heavens Christ that was slain and Crucified without the gate carryed his own blood into the holy of holies or into the heaven of heavens Heb. 9.12 for by his own blood he entred in once into the holy place having obtained eternal redemption for us and thither come he sprinkles it as it were upon the mercy-seat i.e. he applyes it and obtains mercy by it by the blood of Christ God's mercy and justice are reconciled in themselves and reconciled unto us Christ sprinkles his blood on the mercy-seat seven times seven is a note of perfection where Christs blood is sprinkled on a soul that soul is sure to be washed from all filth and at last to be perfected and saved to the very utmost Christ's blood was shed upon the earth but Christ's blood is sprinkled now he is in heaven what is any soul sprinkled with the blood of Christ Heb. 12.22 24. surely this sprinkling comes from heaven so the Apostle But ye are come to mount Zion and unto the City of the living God the heavenly Jerusalem and to Jesus the Mediator of the new Covenant and then it follows to the blood of sprinkling that speaketh better things than that of Abel It is upon mount Zion where this sprinkling is there is Jesus at God's right hand there he stands as it were upon the mount Levit. 16.14 19. and there he sprinkles his blood round about him heaven is all besprinkled as the mercy-seat in the holy of holies was the earth is all besprinkled as the Altar out of the holy of holies was heaven and earth are all besprinkled with the blood of Jesus so that the Saints and people of God are no where but their doors and their posts and houses I mean their bodies and souls are all besprinkled with the blood of the Lamb slain from the beginning of the World Why this is that blood of sprinkling that speaks better things than that of Abel Mark that Christ's blood hath a tongue it speaks it cries it prayes it intercedes there 's some agreement and some difference betwixt Christs blood and Abels blood Gen. 4.10 1. The agreement is in these things Abels blood was abundantly shed for so it is said the voyce of bloods and Christ's blood was let out with thornes and scourges nails and spear Gen. 4.10 it was abundantly shed Again Abels blood cryed out yea it made a loud cry so that it was heard from earth to heaven the voice of thy Brothers blood cryeth unto me from the ground and Christ's blood cryeth out it makes a loud cry it fills heaven and earth with the noise yea the Lords ears are so filled with it that it drowns all other souls and rings continually in his ears 2. The difference is in these things Abels blood cryed for vengeance against Cain but Christ's blood speaks for mercy on all believers Abels blood was shed because he sacrificed and he and his sacrifice accepted but Christs blood was shed that he might be sacrificed and that we through his sacrifice might be accepted Abels blood cryed thus see Lord and revenge but Christs blood cryed thus Father forgive them for they know not what they do and at this very instant Christ's blood crys for remission and here 's our comfort if God heard the servant he will much rather hear the Son if he heard the servant for spilling he will much more hear the Son for saving yet that I may speak properly and not in figures
at his own girdle if he but say Father I will that this man and that woman shall inherit Heaven the Father cannot but reply my Son I have no power to deny thy suit Thou hast the keys of Heaven in thine own hands be it even as thou wilt 7. I shall only add this on the Fathers part that God is Christ's Commander to this office as well as Christ is God's Commander in this office O why should we have hard thoughts of God the Father more than of God the Son is he not as willing of our salvation as Jesus Christ surely 't was the Oath of God I mean of God the Father As I live saith the Lord I would not have the death of a sinner Ezek. 33.11 but that the wicked turn from his sin and live Was not this the first salute of God to Christ when he first entered into heaven Sit thou here on this throne Psalm 2.7 8. and ask what thou wilt of thy Father nay did not the Father prevent the Son in laying his commands upon him to ask before the Son opened his mouth to speak a word by way of any requests to God his Father Thou art my Son this day even this day of thy resurrection ascension session have I begotten thee ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possessions q. d. Come Son thou art my Son this day I have begotten thee and though I have begotten thee from all eternity yet this day and every day I am begetting thee still I said to thee at thy resurrection this day have I begotten thee and I said to thee at thy ascension this day have I begotten thee and now ask and be not shy or modestly backward in petitioning I command thee to this Office I make thee here the great Master of requests in Heaven others may pray out of charity but none but thy self in a way of Justice Authority and Office and therefore ask boldly and largly open thy mouth wide and I will fill it O what a demonstration of love is this not onely to Christ but to us in Christ that when man had offended his God broke covenant with God and turned enemy to God that then God the Father should seek peace with man offer conditions of peace to man and for that purpose should appoint a Mediator an Intercessor and call his Son to that office and now he is in Heaven that he should bid him do his office and ask freely so that if the Elect be not saved it should be laid on the score of Christ Goodwin Christ exalted for the Father is most willing Surely here 's more than intimation of the Father's inclination to accept of Christs intercessions on our behalf we may read here that the Fathers heart is as much towards us as Christs own heart Oh he is full of bowels he is gentle and easie to be intreated Christ needs not much a do to get his grant Christ adds not by his intercession one drop of love to the heart of God onely he draws it out which otherwise would have been stopt nor doth he broach it before his Father command him to it Oh then how Powerful and prevailing must Christ's intercessions be SECT X. Of the reasons of Christ's Intercession 10. WHat are the reasons of this great transaction of Christ's intercession for his people I answer 1. It is the Fathers will that it should be so he called Jesus Christ to this office Ezek. 36.36 37. the command of God is upon Jesus Christ Ask what thou what wilt for thy redeemed ones I willingly engage my self to grant onely it is my pleasure thou shouldst ask as sometimes he said to the house of Israel I the Lord have spoken and I will do it notwithstanding I will yet for this be enquired of by the house of Israel to do it for them so saith God to Christ I the Lord have spoken and I will do it only my Son I will be enquired of by thee I look upon this as the main reason of Christ's intercession Even so Father for so it seemed good in thy sight it 's God's will that Christ should intercede 2. It is the Father's love to engage his Son for his own people O the comfort of a sound Christian in this respect what art thou in temptation or desertion surely Christ is engaged by God to petition for thee thou hast put up many petitions to Christ and he hath put them all up unto God he could do no otherwise for he is in place an Advocate to mention and plead such cases as are moved to him Methinks I imagine God thus bespeaking his Son See thou do this poor soul good my Son here is for him according to all his needs only ask according to what thou knowest will make him happy must he have my Spirit my comforting Spirit will no less no cheaper thing serve his turn then here it is Oh how is Christ engaged now to petition for them whom God loves and for whom he gave himself surely if Christ should leave to intercede for such he would displease his Father which we know he would not do he would undergo Hell first 3. It is Christ's own inclination to do his Office the power that Christ hath for the good of Sinners is necessarily acted as the Sun shines upon all the World and it cannot do otherwise so Christ the Son of righteousness shines or intercedes for all his Saints and he can do no less what is the will of the Father is the will of Christ I mean the will of Christ naturally not artificially in a way of self-denial as God's will it is said to be our will so that what the Father would have Christ own he cannot but own for the same Spirit is in Christ which is is in the Father and in the self-same measure As God is captivated with love towards all captives so am I saith Christ as God would have all be saved and to come to the knowledg of the truth so would I too saith Christ The very same bottomless sea of love that fluctuates in my Father's brest John 10.30 it is in my brest For I and the Father are one 4. It is Christ's honour to intercede hereby is the Crown set on Christ's head much honour and glory redowns to Jesus in this very respect I believe all the work that 's done in Heaven it is Christ interceding and the Saints and Angels praising Christ intercedes for ever and the four beasts and four and twenty-Elders sing for ever Rev. 4.8 9 10 11. an argument of Christ's honour by Christ's intercession is given in thus by Master Goodwin if it were not for Christ's intercession Goodwins Christ set forth how would the Office of Christ's Priesthood be out of work And this reason is more than intimated Heb. 7.24 25. Heb. 7.24 25. This man because he
in reading pardons for his redeemed ones or in presenting petitions from them and pleading for them Surely he is still interceding every day it is his present work for our souls O desirable work 2. In this present transaction lies the application of all Christ's former actings whether of his habitual righteousness or of his active and passive obedience All those passages of Christ's incarnation conception circumcision birth life and death which more especially we look upon as the meritorious causes of our salvation had been nothing to us if they had not been applyed by Christ they were the means of impetration but Christ's intercession is the means of application Christ purchased salvation by those precedaneous acts but he possesseth us of our salvation by this perfective and consummate act of his intercession The order of this is laid down by the Apostle Heb. 5.8 9 10. in that first He learned obedience by the things which he suffered and then being made perfect he became the Author or applying cause of eternal salvation to all them that obey him being to this purpose called of God an High-Priest after the order of Melchizedeck Now is not this the desirable act above all other acts Alas what am I better for a Mine of Gold in such or such or such a field in which I have no propriety at all I am throughly convinc'd that Christ's merits are most precious merits but oh that they were mine Oh that Christ's intercessions would bring the salve and lay it to my sore Oh that I could hear that voice from Heaven My son I was incarnate for thee and conceived for thee and born for thee and circumcised for thee and I did the Law and suffered the penalty for thee and now I am interceding that thy very soul may have the benefit of all my doings and of all my sufferings Why if Christ's intercessions be the applying cause if it bring home to my soul all the former transactions of Christ saying All these are thine even thine oh how desirable must this intercession be 3. In this application lies that communion and fellowship which we have with the Father and the Son John 17.21 I pray for these that as thou Father art in me and I in thee that they also may be one in us Understand this soberly we cannot think that there should be that oneness in equalitie betwixt God and us as betwixt God and Christ no no but there is oneness in similitude and reallity even in this life by vertue of Christ's intercession we have oneness with God and Christ not onely in comforts but also in graces I pray you mark this when I speak of communion with God in this life I mean especially the communication of grace between God and the soul on God's part there 's a special influence of grace and favour to man and on man's part there is a special return of grace and honour to God Some trembling souls are apt to think that all communion with God and Christ consists only in the comforts of the holy spirit whereas Christians may as really and advantagiously have communion with God in secret conveyances of grace inward supports in a concealed acceptation of service in the hidden drawings of the soul God-ward as in the more open and comfortable manifestations of God unto the soul communion with God is a familiar friendship I speak it in an holy humble sence now do we not as usually go to a friend for councel and advice as for comfort and cheering in a friends bosom we intrust our sorrows as well as our joys Suppose a soul even spiritually overwhelmed and ready to break be taking it self unto God and venting it self before the Lord now if afterwards the soul hath no more case than by the bare lanching of the sore if God pours in no balm at all but only gives support shall we say that this soul in this case hath no communion with God O yes in God's secret visits of the soul and in the souls restless groping after God though nothing but darkness be apprehended yet that soul lives in the light of God's countenance the Sun shines though a cloud interposeth God smiles though the soul do not perceive it or certainly thou hast his strengthening-supporting presence if not his shining John 17.23 now this is the fruit of Christ's blessed intercession and this is the subject-matter of Christ's intercessions O my Father that these may be one in us I in them and thou in me I in them by the influence and power of my Spirit and thou in me by the fulness and power of the Godhead And is not this a most desirable thing 4. In this communion lyes the vision and fruition of Jesus Christ in glory grace brings to glory If communion here we shall have communion hereafter and this also is a part of Christ's prayer and intercession Father I will that they also whom thou hast given me may be with me where I am John 17.24 that they may behold my glory which thou hast given me Jesus cannot be in Heaven long without his Saints indeed it is impossible that Christ should be in Heaven and that pieces and bits of Christ-mystical should be in Hell or yet long on Earth Christ will draw in his Legs and Members on earth up nearer to the Head certainly Christ and you that are believers must be under one roof ere long Is not he gone before to prepare a place yea many mansions for you John 14.2 we think them happy on earth that have their many stately Halls and Palaces their summer and their winter-houses O Christians how happy will you be when you come to be Lords and Heirs of many stately Mansions in the streets of Heaven but what speak I of Mansions now I am naming Christ Mansions are nothing many Mansions are but little yea many Mansions in Christ's Fathers house are but created chips of happiness in comparison of that communion which by vertue of Christ's intercession we shall have with Christ It is the saying of an eminently learned holy Divine Sam. Rutherford I should refuse heaven saith he if Christ were not there take Christ away from Heaven and it 's but a poor dark heartless dwelling Heaven without Christ would look as the direful land of death And therefore after Christ had spoke of many Mansions and of a place that he would prepare for his Saints he adds further to increase their joy John 14.3 I will come again saith he and receive you unto my self that where I am there ye may be also Mansions are but as places of bryers and thornes without Jesus Christ and therefore I would have Heaven for Christ and not have Christ for Heaven O this communion with Christ is above all desirable and this is the subject-matter of Christ's prayer Father I would have the Saints to be with me where I am that they may behold my glory Why this is the
will in the ears of God Surely this is the fruit the effect of Christ's intercession and therefore thou mayest comfortably conclude Christ's intercession is mine 2. If at any time in the midst of duties I am savingly affected then is Christ's intercession mine Sometimes it pleaseth God to appear in ordinances and the soul is comforted quickened enlarged affected why now I look on this as the efficacy of Christ's Blood and as the power of Christs intercession at that very instant that I feel any good in any ordinance of Christ why then even then is Christ prevailing with God his Father for what I feel then even then may I boldly say Now is the Lord Jesus who is at God's right hand in heaven remembring me a poor worm on earth Oh now I feel the fruit of his intercession Oh what is this spirit power grace comfort sweetness I drink of but a tast of the hony-comb with the end of my rod dropping from the intercessions of Jesus Christ and if this presence of Christ's Spirit be so sweet what is himself then I know we had need to be wary in laying down this sign it is clearly proved by an eminent Divine Mr. Burges of Assurance Mat. 13.20 Mark 16.20 John 5.35 that sweet motions of heart in holy things are not infallible Evidences of grace the third kind of hearers are said to receive the Word with joy they found some sweet and power in the Ordinances of Christ and Herod heard John gladly and many for a season rejoyced in John's light and Ministry Certainly affections in holy administrations with delight and joy may be in those who yet have no true grace so it may be that the novelty and strangeness of a doctrine may much affect and delight or the nature of the doctrine as it is comfortable without any respect to spiritual operation may exceedingly affect or the Ministers abilities because of his parts eloquence elocution affectionate utterance may much delight and stir up the hearers affections fine head-notions may produce some affectionate heart-motions but what symptome of grace in all this The sign therefore I lay down of my propriety in Christ's intercessions is not every sweet motion or every excited affection but that which is holy spiritual heavenly saving I may discern much of this if I will but look into the grounds and effects of my excited or stirred up affections if the ground thereof be fetched from Heaven and in their effect they tend towards Heaven if they wean my heart from the world if they elevate and raise up my affections to things above if they form and frame my conversation heaven-wards then may I be assured these motions and affections are of the right stamp for all such motions are but sparks of that heavenly fire the the flame whereof is mindful of its own original they are the fruits of Christ and they go back to Christ they work towards their center they tend towards the place from whence they came and in this respect O that I could never hear a Sermon without a savory affection of what I hear O that I could never go to prayer without some warmth and heat and life and fervency Oh that in every duty I were savingly affected that I felt the savour of Christ's ointments whose name and whose intercession is as an ointment poured forth in times of the Old Testament if they offered up a sacrifice and a material fire came down from Heaven and burnt up the sacrifice to ashes it was a certain testimony that the sacrifice was accepted Now in the time of the Gospel we must not expect material fire to come down upon our duties but hath the Lord at any time causâ—d an inward and spiritual fire to fall down upon thy heart warming thy spirit in duty and carrying it up heaven-ward Surely it so thou mayest safely conclude these are the very effects of Christ's intercession his intercession is mine 3. If in my heart I feel a holy frame disposition inclination to pray and cry and intercede for others especially for the miseries and distresses of the Church of God then is Christ's intercession mine We should as near as we may in every thing conform to Christ and this conformity is an evidence or sign to us of our interest in Christ O my soul go down into the inmost closet of thy heart look what disposition there is in it towards the members of Christ and thou mayest conclude there is in Christ's heart the very same disposition towards thee Ah! do I think there is love in my bosom towards the Saints and that there is no love in Christ's bosome towards me what can I think that my narrow straitened sinful bowels are larger than those wide compassionate tender bowels of Jesus Christ as a drop of water is in comparison of the Ocean and as a gravel-stone is in comparison of the sand so is my heart to Christ's and my love to Christ's and my bowels to Christ's Come then and try by this sign Hereby we know that we are translated from death to life if we love the brethren he that loveth not his brother abideth in death Hereby perceive we the love of God 1 John 3.14.16 because he laid down his life for us and we ought to lay down our lives for the brethren is not this plain if I love the brethren Christ loveth me if I feel in my heart an holy disposition to go to God and to pray and cry and intercede for a Saint in misery surely the Lord Jesus hath as much bowels towards me to go and intercede for me and to present my prayers unto God the Father his intercession is mine 4. If I am called justified sanctified then is Christ's intercession mine are not these the subject matter of Christ's intercession I pray saith Christ that thou shouldst keep them from the evil I pray that thou wouldst sanctifie them through the truth John 17 15 17 20 24. neither pray I for these alone but for them also which shall believe on me through their word or preaching Father I will that those whom thou hast given me be with me in glory He first prayes that we may be called and justified and then he prayes that we may be sanctified and saved he holds at both ends of this golden chain of our salvation the one end is hanged at his breast where the names of all his Saints are written and the other end is at his heart that he may be the Author and finisher the first and last the beginning and ending of our souls salvation alas there is nothing in us in our reach here below the first stirrings of grace is up in Heaven at the right hand of the Father and the far end of any gracious thought is as far above us as the heart of Christ is above the earth Come then sith all hangs on this great pin of Christ's intercession let us search and try are we called do we
believe on the Son are we sanctified in some measure are we kept from the evil that sin may not have dominion over us hath Christ put up these prayers in our behalf that now we feel as it were and experience the truth of Christ's prevailings with his Father in our hearts and lives O sure signs that Christ's intercession is ours away away all diffidence doubting wavering fluctuating hopes a soul thus grounded may with Paul cast the ganlet and bid defiance to all the world Rom. 8.34 Who shall lay any thing to the charge of God's Elect who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God and who also maketh intercession for us SECT V. Of believing in Jesus in that respect 5. LEt us believe in Jesus as carrying on this great work of our salvation in his intercession wounded spirits are full of scruples and thus they cry My sins will never be forgiven have not I sinned against God and Christ and the Spirit of Christ had I not my hands imbrued in the blood of his Son and have not I trodden under foot the blood of God and will that blood that I have shed and trod on intercede for my pardon Had I but gone so far as the Jews did who indeed killed and crucified Christ I might have had some hopes because they knew not what they did and therefore Christ prayed Father forgive them for they know not what they do But alas I sinned 1 Cor. 2.8 and I knew well enough what and wherein I have sinned had they known saith the Apostle they would not have crucified the Lord of glory but alas I knew it and I was fully convinced that the commission of every sin is a crucifying of Christ and yet against knowledge and judgment and light and checks of my own conscience I have crucified the Lord of glory Heb. 6.4 6. and is not the Apostle express it is impossible for those who were once enlightened and have tasted of the heavenly gift if they fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Oh I fear my name is not in the roll of those for whom Christ intercedes I have crucified him afresh and will he intercede for such a dead dog as I am I cannot believe Silence unbelief be not tyrannical to thy self for Christ will not sin shall do thee no hurt nor Sathan no nor God himself for Jesus-Christ can work him to any thing if he but open his wounds in heaven he will so work his Father that thy wounds on earth shall close up presently O but I have sinned against light and what then I hope thou hast not sinned willfully maliciously despightfully against the light the Apostle tells us that if we sin willfully after we have received the knowledge of the truth Heb. 10.26 27. there remaineth no more sacrifice for sins but a certain looking for of judgment and fiery indignation These two Texts in Heb. 6.4 and 10.26 are parallel and give light to each other and therefore unless thy sin be the unpardonable sin unless willfully maliciously and despightfully thou hast crucified Christ as some of the Jews did never pass a doom of final condemnation on thy soul what is there no difference betwixt a sin done willfully or purposely of malice with delight and aginst the feeling of thy own conscience and a sin done of meer ignorance inconsideracy infirmity or through a strong temptation though against light it self I know there is a light given in by God's Word and some beam of the Holy Ghost which yet never penetrated so far as to transform and regenerate the soul wholly to God's Image and in such a case a man may fall away even into an universal fall a general Apostasie but dost thou not hope better things of thy self than so I suppose thou dost O then believe O believe thy part in Christ's intercession and for the directions of thy faith that thou mayst know how or in what manner to believe observe these particulars in their order As 1. Faith must directly go to Christ 2. Faith must go to Christ as God in the flesh 3. Faith must go to Christ as God in the flesh made under the Law 4. Faith must go to Christ made under the directive part of the Law by his life and under the penal part of the Law by his death 5. Faith must go to Christ as put to death in the flesh and as quickned by the Spirit 6. Faith must go to Christ as quickened by the Spirit and as going up into glory as sitting down at God's right hand and as sending the Holy Ghost of all these before 7. Faith must go to Christ as interceding for his Saints this act of Christ is for the application of all the former acts on Christ's part and our faith closing with it is for the application of this and all other the actings of Christ on our part Now is our faith led up very high if we can but reach this we may say our faith stands very lofty when it may at once see earth and heaven when it may see all that Christ hath acted for it here and all that Christ doth act and will act in heaven for it hereafter It is not an ordinary single particular act of faith that will come up to this glorious mystery no no it is a comprehensive perfective act it is such an act as puts the soul into a condition of glorious triumph Who shall condemne Goodwin Christ set forth it is Christ that will save me to the uttermost seeing he ever liveth to make intercession for me That same word to the uttermost is a good word and well put in it is a reaching word and extends it self so far that thou canst not look beyond it let thy soul be set on the highest mountain that ever any creature was yet set on and there let thy soul take in and view the most spacious prospect both of sin and misery and difficulties of being saved that ever yet any poor humbled soul did east within it self yea joyn to these all the objections and hinderances of thy salvation that the heart of man can suppose or invent against it self lift up thy eyes and look to the utmost thou canst see and Christ by his intercession is able to save thee beyond the horizon and furthest compass of thy thoughts even to the utmost and worst case the heart of man can possibly suppose it is not thy having lain long in sin or long under terrors and despairs it is not thy having sinned often under many enlightnings that can hinder thee from being saved by Christ Do but remember this same word to the uttermost and then put in what exception thou wilt or canst O the holy triumphs of that soul that can but act its saith on
Christ's intercession why this is the most perfect and consummate act of Christ's Priestly office this argues thy Christ to be a perfect Mediator and being a perfect Mediator no condition can be desperate And being made perfect saith the Apostle he became the Author of eternal salvation unto all them that obey him Heb. 9.5 now therefore lead up thy faith to this blessed object and thou hast under consideration the whole of Christ and the total of Christ's actings in this world from first to last in respect of mediation this is the Coronis the up-shot the period the consummation the perfection of all 8. Faith in going to Christ as interceding for us it is principally and mainly to look to the purpose end intent and design of Christ's intercession now the ends of Christ as in the reference unto us are these 1. That we might have communion and fellowship with the Father and the Son I pray for these that as thou Father art in me and I in thee John 17.21 they also may be one in us 2. That we might have the gift of the Holy Ghost I will pray the Father John 14.16 17. and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth 3. That we might have protection against all evil John 17.15 I pray saith Christ that thou wouldst keep them from the evil Some may object are not the faithful Subject to evils corruptions and temptations still how then is that part of the intercession of Christ made good unto us I answer the intercession of Christ is presently available only it is conveyed in a manner suitable and convenient to our present condition so as there may be left room for another life and therefore we must not conceive all presently done it is with us as with Malefactors doomed to death suppose the Supreme power should grant a pardon to be drawn though the grant be of the whole thing at once yet it cannot be written but word after word and line after line so the grant of our protection against all evil is made unto Christ at first but in the execution thereof there is line upon line and precept upon precept here a little and there a little we know Christ prayed for Peter I have prayed for thee that thy faith fail not yet Peter's faith did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally fail and in that respect Peter was protected Heb. 4.14 16. 4. That we might have free access to the Throne of Grace So the Apostle Seeing then we have a great high-Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Heb. 10.23 and come boldly to the Throne of grace And again Having therefore boldness to enter into the holiest by the blood of Jesus and having an high Priest over the House of God let us draw near with a true heart in a full assurance of faith 5. That we might have the inward interpellation of the Spirit which is as it were the Eccho of Christ's intercession in our heart Rom. 8.26 The Spirit maketh intercession for us with groanings which cannot be uttered It is the same Spirit groans in us which more distinctly and fully in Christ John 17.13 prayeth for us These things I speak in the world saith our Saviour that they might have my joy filled in themselves q. d. I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their own hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their souls the quality of that intercession which I make for them in the Heaven of Heavens certainly there is a dependance of our prayer on Christ's prayer as it is with the Sun though the body of it abide in the Heavens yet the beams of it descend to us here on earth so the intercession of Christ though as tyed to his person it is made in Heaven yet the groans and desires of the touched heart as the beams thereof are here on earth 6. That we might have the sanctification of our services of this the Levitical Priests were a type Exod. 28.38 Rev. 8.3 For they bear the iniquity of the holy things of the children of Israel that they might be accepted and he is the Angel of the Covenant who hath a golden Censer to offer up the prayers of the Saints Some observe a three-fold evil in man of every of which we are delivered by Christ First an evil of state or condition under the guilt of sin Secondly an evil of nature under the corruption of sin Thirdly an evil in all our services by the adherency of sin for that which toucheth an unclean thing is made unclean thereby Now Christ by his righteousness and merits justifieth our persons from the guilt of sin and Christ by his Grace and Spirit doth in measure purifie our faculties from the corruption of sin and Christ by his incense and intercession doth cleanse our services from the adherency of sin so that in them the Lord smells a sweet favour and both we and our services find acceptance with God 7. That we might have the pardon of all sin It is by vertue of Christ's intercession that a Believer sinning of infirmity hath a pardon of course for Christ is his Advocate to plead his case or if he sin of presumption and the Lord give repentance he hath a pardon at the hands of God the Father by vertue of this intercession in a way of justice And to this end rather is Christ called an Advocate than a Petitioner 1 John 2.1 If any man sin we have an Advocate with the Father The work of an Advocate differs from the work of a Petitioner an Advocate doth not meerly petition but he tells the Judge what is Law and what ought to be done and so doth Christ O my Father saith Christ this soul hath indeed sinned but I have satisfied for his sins I have payed for them to the full now therefore in a way of equity and justice I do here call for this mans pardon If this were not so our estate would be most miserable considering that for every sin committed by us after repentance we deserve to be cast out of the love and favour of God our Father for ever and ever 8. That we might have continuance in the state of grace I have prayed for thee that thy faith fail not Luke 22.32 Some that dissent from us in the point of perseverance object that in our Saviour's Prayer for Peter there was somewhat singular but we say that in this Prayer there is nothing singular which is not common to all the faithful and unto such as are given unto Christ of the Father they
thine eternal election I have not lost a Saint in their several ages I produced them and gave them a being and in their times I remembred them and presented their conditions and necessities before thee and now I have not a Saint more in the Book of life there is not another name written to be born on earth and to what purpose should I now continue the world the Saints are they for whom I made the world the Saints are they that hold forth the light of my glory in the world the Saints are they for whom my eternal counsels before the world did work the Saints are they for whom I was content to shed my precious blood when I was in that world below and now their number is compleated I am resolved to unpin the fabrick of the world and take it down it stands but for their sakes and therefore now let the seventh Angel blow his trumpet that the mystery of God may be finished I swear by him that lives for ever Rev. 10.7 ver 6. that time shall be no longer Rev. 11.15 2. No sooner this said but the seventh Angel sounds This seventh Angel saith Pareus is the Arch-angel that proclaims Christ's coming with a great and mighty shout 1 Thes 4.16 For the Lord himself shall descend from heaven with a shout with the voice of the Arch-angel and with the trump of God The Lord shall descend with a shout but before he descend and I believe upon the very discovery of his coming down there will be a shout in Heaven for so it follows And the seventh Angel sounded and there were great voices in Heaven Pareus in loc if we may believe Commentaries these are the voices of blessed souls and blessed souls and blessed Angels in heaven no sooner Christ bids the Angel sound q. d. summon those blessed souls that were slain for the Word of God Rev. 6.10 Rev. 22.20 and therefore cried How long Lord holy and true summon those blessed souls that have cryed so long Come Lord Jesus come quickly summon all souls and summon all Angels and bid them wait on me now I resolve to go down and to judge the world no sooner I say Christ bids the Angel sound but presently at the joy of this command all the voices in Heaven give up a shout why this is the long-look'd for day the day of perfecting the number of the Saints the day of joyning the souls and bodies of the Saints together the day of convening all the families both of Saints and Angels under one roof the day of bringing up the Bride unto the Lamb and of compleating the Marriage in its highest solemnity and therefore no wonder if at this news great voices and cryes such as are used by Mariners or gatherers of the vintage were made in Heaven O what an addition of joy is this to Heavens joy it self the spirits of the just and the blessed Angels that have lived together in heavens bliss had never such an adventitious joy as this before now they shout and sing a new and blessed Song Rev. 11.15 The kingdoms of this world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever We may call this Heavens triumph for the finishing of God's mystery Now is it that Christ will vindicate his Kingdom and overthrow the power of his enemies they had long set themselves against the Lord and against his anointed the Kings of the earth and the Rulers confederated they ruled all and as much as in them lay excluded Christ but now the Kingdoms of the world will return to Christ and he alone shall rule and thence the winged Choristers of Heaven chant forth this Anthem The Kingdoms of the world are become the Kingdoms of Christ Rev. 11.16 17 18. 3. After this shout The four and twenty Elders which sit before God on their seats fall upon their faces and worship God saying we give thee thanks O Lord God Almighty wâ—â—â—h art and wast and are to come because thou hast taken to thee thy great power and h◠〈◊〉 â—â—ned and the nations were angry c. By these four and twenty Elders we unâ—◠〈◊〉 â—ll Gods Saints of the Old and New Testament comprehended under the tweâ—â—◠〈◊〉 â—riarchs and twelve Apostles others would have them to be only those Saints 〈◊〉 Old Testament and therefore called Elders whosoever they are we find they are so glad at this news that Christ will now judge the world that presently they rise off their seats and fall on their faces and first they praise and then they pray 1. They praise God for taking to himself his own power Christ connived as it were till now at the power of his enemies Antichrist and not Christ seemed to rule and to sit in the Temple of God but now Christ is resolved to rule himself and to make all his enemies his footstool and therfore now We give thee thinks O Lord God Almighty Rev. 11.18 2. They pray Christ to go on to judgment 1. Because the nations were angry q. d. they have been angry long enough they have set themselves against Christ and against his Church and therefore now it is time to bridle their wrath and to break them with a rod of Iron O let thy wrath come 2. Because the time of judgment is now accomplished which God had decreed in his eternal counsel and which the Father had put in his own power This time was not for mortals to know Mortalibus ignotum caelestibus vero nunc revelatum a Christo Paraeus in loc Psalm 110.1 but now 't was revealed to these celestial spirits by Christ and therefore they beg Go on Lord Jesus reward now thy Servants Prophets Saints and destroy them which destroyed the earth 4. God the Father is well pleased with Christ's purpose of judging the world The Lord said unto my Lord sit thou at my right hand until I make thine enemies thy footstool I know these words were spoke to Christ at his ascension into Heaven yet that hinders not but that now God speaks them again to Christ Heb. 2.8 for as yet saith the Apostle we see not all things put under him and God's purpose was that Christ should rule until he had put all things in subjection under his feet Nay why not these words spoken now rather than before Christ indeed reigned as King ever since his Ascension but now more especially he is to manifest his Kingdom for now is he to judge among the heathen Psal 110.6 now is he to wound the heads of many countries now is he to overthrow Pope Turk and all his enemies and he alone with the Father and the Spirit is to reign in his Elect Saints and Angels Thus all agree that Christ in the latter dayes shall be fully honoured in his Kingly power hitherto Christ hath been much honoured in his Prophetical and Priestly office but not so much
in his Kingly but now he must be fully honoured in his Kingly office Rev. 11.15 now especially The Kingdoms of this world must become the Kingdoms of the Lord and of his Christ and so he shall reign for ever and ever Certainly there is a difference betwixt Christ's reign before and his present reign at the day of judgment Christ hath a double Throne wherein he sits and reigns Rev. 3.21 To him that overcomes will I give to sit with me in my throne as I also overcame and am set down with my Father in his throne That Kingly rule that Christ hath from his ascension is upon his Fathers Throne but the Kingdom that Christ shall have at the day of judgment and ever after it is the joynt reign of him with the Father he shall have a Throne himself and the Saints shall sit with him in his own Throne And now saith the Father John 5.22 Sit thou at my right hand q. d. sit on thy own Throne by me go on to judge the Nations I will not judge them but only in thee and by thee Lo I have committed all judgment unto the Son and do thou judge them until thou hast rewarded thy friends and made thine enemies thy footstool Mark He hath committed all judgment unto the Son the Father gives the Son a Commission wherein is written as it were these words My Son now is the time or season which I had put in my own power and my pleasure is 2 Pet. 3.10 13. that all the world shall be set on fire these heavens under thee shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up and I will have new heavens and a new earth wherein shall dwell righteousness go too then put on thy robes appear in thy glory empty thiâ— heaven of all those glorious spirits that are therein and let them wait on thee to thy judgment seat go pass thy doom upon all flesh and send reprobates to hell and bring up hither all thy Saints that they may live with thee and here behold thy glory for ever and ever Lo here is thy commission be gone and return no more hither until it be accomplished Christians I cannot but wonder at this joy and exultation in Heaven Vse and that we have so little or none of this on earth we say with cold lips and frozen hearts Thy Kingdom come thy will be done in earth as it is in heaven but if our prayers were real and fervent if we could but imitate those heavenly Citizens what longings would be in our hearts after Christ's coming how should we rejoyce at the very thoughts hereof Christ comforting his Disciples in respect hereof he speaks these words Luke 21.28 When these things begin to come to pass then look up said he and lift up your heads for your redemption draweth nigh The fulness of our redemption is a ground of consolation all the spirits above are sensible of this God and Christ and the Angels and Saints rejoyce Rev. 12.19 Ver. 20. and again rejoyce The Spirit and the Bride say come and Christ himself saith Surely I come quickly O let us say Amen to it Even so come Lord Jesus SECT II. Of Christ coming to judgment 2. FOr Christ's coming to judgment no sooner Christ prepared and all in readiness but down he descends from his Imperial throne to the Judgment-seat In this passage I shall observe these particulars 1. He descends with his Train He comes with his Royal Attendants out of Heaven This is the glory of a Prince that hath so many Nobles waiting on him and this is the glory of Jesus Christ that when he comes to judge the world he shall have his Saints and Angels the glory of the creation to be his Attendants in that work Behold the Lord comes with mighty Angels 2 Thes 1.7 Jude 14. Behold the Lord comes with ten thousands of his Saints to execute judgment upon all Certainly a numberless number shall wait upon him Daniel tells us of a thousand thousand that this day Minister unto Christ A thousand thousands ministred unto him Dan. 7.10 and ten thousand times ten thousand stood before him or if Heaven have more I believe Heaven will empty it self of all the Saints and all the Angels not one Spirit whether Saint or Angel shall stay behind when Christ descends Matth. 25.31 The Son of man shall come in his glory and all the holy Angels with him Oh what a glorious day will this be if one Sun make the morning Sky so glorious what a bright shining and glorious morning will that be when so many thousands of Suns shall shine over all our heads the glorious Body of our Christ surpassing them all in splendor and glory here 's a new Heaven of Sun and Stars such as this nether-world never saw Lo yond the Sun of righteousness with all his Morning-stars singing and shouting for joy Heaven now empties it self of all its created Citizens and cleaves asunder to make way for Christ and all his Train Matth. 24.29 2. In his descent through the Heavens he shakes the Heavens And the powers of the heaven shall be shaken The whole frame of Heaven most strong and immutable in its being and motion or the mighty bodies thereof most mighty in their substance lastingness motion and operation shall be shaken I know by the powers of heaven some mean the Angels who at this wonderful descent of Christ shall admire and move but I rather think the Heavens themselves are meant hereby whose very nature shall be moved Job 26.11 and shaken at that day At his nod the pillars of heaven tremble and are astonished As yet they are Subject to vanity and therefore 't is no wonder if at the coming of Christ they tremble and are moved In this moving or shaking the Evangelists adds that the glorious lights of Heaven shall be altered Matth. 24.29 The Sun shall be darkened and the Moon shall not give her light Adventum Christi tantam lucem allaturam ut ea solis lunae splendor obscuretur Aretius in loc Certissimum autem diem judicii magna majestate sore ut rede sol luna dicantur obscurandi Aretius in loc Psal 50.3 and the Stars shall fall Many interpretations are given of this I am not for Allegories but rather conceive these things are real the very coming of Christ shall bring with him such a light that the splendor of the Sun and Moon shall be obscured this is most certain saith Aretius that both Sun and Moon shall really be darkened at that day it is the glory of his Majesty that will dazle those Candles 3. As he passes through the Elementary world a fire doth usher him Our God shall come and shall not keep silence a fire shall devour before him and it shall be very
of earth other and wept so will this discovery in the appearances of Christ bring a sweet confusion upon the Spirits of Saints then shall a Saint fall at the feet of his Saviour and weeping say O my Jesus thou art my Father Brother Husband Self while there were other things I loved other things besides thy self but alas they are everlastingly gone and have left me alone yet now thou ownest me O my Jesus thou breakest my heart oh I cannot but weep out tears of love and tears of joy at this appearing O welcome welcome sweet Jesus into these clouds oh welcome welcome sweet Jesus into this neather world In these Clouds I must leave our Saviour for a while and the rather because I believe he will descend no lower onely before I pass one word of Use to all his Saints Vse You see him still upon his old design though the world now end yet hitherto there is no end of his great transaction his first coming and his second coming is to save your souls his first coming was to purchase his second to give you the possession of Salvation What are you not glad of this Gospel-news that Christ will come at last from this Empyreal Throne to his judgment-seat to give you the possession of salvation is not the promise of his coming comfortable is it not comfortable to believe in him and to hope for him why muse then what comfort will it be to see his person with all his glorious train coming for you Psal 50.1 2 3 4. The Mighty God the Lord hath spoken and called the Earth from the rising of the Sun to the going down thereof out of Zion the perfection of beauty hath God shined our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him he shall call to the heavens from above and to the earth that he might judge his people It is indeed a most terrible day unto the wicked but oh how sweet and pleasant and comfortable to his Saints Christians do we not long to have Christ's Spirit come into our souls with life do we not droop while Christ is absent from our souls are not the feet of them beautiful that bring glad tydings of peace and of salvation by Jesus Christ Oh then what will it be to see the King not in his Embassadors but in his own person coming for us to fetch us into Heaven if we have but a dear friend returned from some far Country how do all run out to meet him with joy Oh saith the child my father is come saith the wife my husband is come and shall not we when we see our Father our Husband our Head our Saviour returning with great glory and glorious Majesty cry out he is come he is come shall not we at the first view of him in his clouds cry out O yonder is he whose blood redeemed us whose Spirit cleansed us whose prayers prevailed for us whose Law did govern us yonder comes he in whom we trusted and now we see he hath not deceived our trust yonder is he for whom we waited long and now we see we have not waited in vain I verily believe thus it will be with us one day we shall have comfort then oh let us comfort our selves with these words and ever and anon cry Come Lord Jesu come quickly Cant. 8.14 make hast my beloved and be thou like to a Roe or to a young Hart upon the Mountain of spices SECT III. Of Christ's summoning of the Elect to come under judgment 3. FOR Christ's summons of the Elect to come under judgment no sooner is he in the clouds his Throne of judicature but there he stands and thence he sends his holy Angels with a great sound of a Trumpet Mat. 24.31 and they shall gather together his elect from the four winds from one end of the heaven to another Christ's summons are effectual if he will have the elect to meet him they must come to this purpose he sends his Angels and they return with his Saints back again to the judgement-seat In the carrying on of this affair we shall discuss these particulars 1. His mission of the Angels 2. The manner of the mission 3. The resurrection of the world 4. The collection of the Saints wherein 1. whence 2. whither they are gathered 1. For Christ's mission of his Angels he shall send his Angels This was their office from their first creation they were still sent of God this way and that way and indeed herein is one difference betwixt Christ and the Angels he was to fit on God's right hand but they were sent abroad to Minister to the Saints and people of God Heb. 1.13 14. To which of the Angels said he at any time sit on my right hand until I make thine enemies thy foot-stool are they not all Ministring Spirits sent forth to Minister for them who shall be heirs of salvation Now according to their office Christ puts them upon imployment at this day q. d. O my Angels you that wait upon me that excel in strength Psal 103.20 Psal 50.5 that do my commandments and hearken to the voice of my Word go your wayes now into all the four winds of the World gather all my Saints together unto me those that have made a covenant with me by sacrifice search into all the dusts of the earth and leave not behind one dust that belongs unto any Saint search into the bottom of the Sea see what becomes of those drowned bodies of my dear ones if either worms have eaten those in graves or fishes have devoured them in the deep why now restore them am not I as able to recover them as I was to create them is it not as easie for me to raise the dead as to make Heaven and Earth and all of nothing go then and gather together all those dusts and let every dust be brought home to its own proper body and compact those dusts as soft as they are into solid bones and prophesie upon those bones and say unto them O ye dry bones hear the word of the Lord thus saith the Lord behold I will cause breath to enter into you and ye shall live Ezek. 37.4 5 6. and I will lay sinews upon you and cover you with skin and put breath in you and ye shall live and ye shall know that I am the Lord why this is my will and pleasure and therefore be gone O my Angels do your office what have not I commanded you 2. The Mission or commission or dismission given the Angels swift messengers of his will fall on the execution and to that purpose immediately they sound the Trumpet so it follows And he shall send his Angels with a great sound of a Trumpet Here is the manner of their mission they go and as they go they give a shout what this shout is or how it is
swallowed up all my natural affections that I cannot but laugh at thy calamity and joy in thy damnation I gave thee a body and God himself gave thee a Soul but now let the Devils have both and torment them in Hell be gone I shall never see thee again Or if the Child be the Saint and the Parent the Reprobate then shall the Child say O unworthy Parent unworthy of everlasting life I had my natural being from thee but my Spiritual being was from the Lord if I had followed thy steps I had been everlastingly damned did I not know thy ignorance thy unbelief thy worldliness thy covetousness thy pride thy malice thy lust thy lukewarmness thy impatiency thy discontentment thy vain-glory thy self-love didst not thou often check me for my forwardness and zeal and holiness in Religion didst not thou ask me what art thou wiser than the rest of the neighbour-hood are there not many gray hairs amongst us whose wisdom and experience thou hast not yet attained and canst not thou walk on soberly towards heaven and either do as the most or keep pace with the wisest what have any of the Rulers or of the Pharisees believed on Christ oh I shall ever remember to the praise and glory of Christ what discouragements I had and yet how the Lord pluckt me as a fire-brand out of the fire and now hath the Lord set me on the Throne to judge thee according to thy demerits and therefore I joyn with him who is the Father of Spirits against the Father of my flesh depart go to the Gods whom thou hast served and see if they will help thee in the day of thy calamity 3. Betwixt Husband and Wife now if the Husband be the Saint and the Wife the Reprobate then shall the Husband say Thou art she whom I knew in the flesh whom I dearly affected with my heart and soul whom I nourished and cherished as my own body thou art she that was the Wife of my bosom as near and dear to me as my heart in my bosom thou wast my companion my yoke-fellow and my very delight but oh I could never rule thee lead thee guide thee in the way of life in the path that is called holy many a time have I wooed sued and sought to gain thy soul to that blessed Bridegroom the Lord Jesus Christ many a time have I prayed with thee and for thee many a time have I stirred thee up to hear the Word to waite upon God in the use of all means publick and private and instead of imbraces or yieldings to these blessed motions Prov. 19.13.27.15 I have met with contentions and jars as a continual dropping in a very rainy day but death hath dissolved that knot so that now I am no more thy Husband this is the day of separation and I shall no more consort with thee at the Resurrection there is no use of Marriage but now I am to live as an Angel in Heaven and because thou wouldst not draw with me in Christ's yoke now therefore adue for ever and ever we shall never more lye in one bed Mark 12.29 or sit at one board or walk in one Field or grind at one mill thou hast lost me and thou hast lost Jesus Christ two husbands in one day go now and take thy choice in Hell thou art free from us but thou shalt be bound there with indissoluble bonds to the Devill and his Angels Or if the Wife be the Saint and the Husband the Reprobate then shall the Wife say Thou art he who I looked upon as my second-self my head my governour my helper my husband for whom I was willing to forsake my native home Fathers house dear Relations of Father Mother Brother Sister and many comforts in that kind and I expected to have found new matter and a continued influence of comfort and delight in a marriage-state but oh the vexations of Spirit hadst thou not almost drawn me away from Jesus Christ was I not forced through many provocations sometimes to break out and say Surely a bloody husband art thou to me many a time I cryed out Exod. 4.25 O my Husband when wilt thou set up the rich and royal trade of grace in thy Family when wilt thou exercise prayer reading catechizing conference days of humiliation and other houshold holy duties oh for doing something to assure our souls of meeting together hereafter in heaven But alas it would not be and now see the effect here I stand like a Queen deck't and adorn'd with cloth of Gold with rayment of needle-work with the white robe of Christ's righteousness so that the King of Heaven greatly desires my beauty and my soul is this day marryed to Christ I acknowledge him and no other Husband in the world and for thee who refused to joyn with me in the worship of God now God hath refused thee fare well or fare ill for ever 4. Betwixt Minister and some of his people at least if the people be as so many Saints and the Minister the Reprobate then shall the people say O thou art the man that undertookest that high and mighty calling of feeding souls with the Word of life but now are thy sins written in thy fore-head for either thou run'st before thou wast sent or being sent thou hast been exceeding negligent in the gift that was in thee Didst not thou prophesie in Baal and cause God's people to erre didst thou not studiously and mainly seek for the Fleece not regarding respectively the Flock didst not thou strengthen the hands of evil-doers in Preaching peace peace to wicked men wa st thou not prophane and wicked and loose in thy life and by that means ledst many thousands to hell O thou bloody Butcher of Souls hadst thou been faithful in thy Ministry well might those damned Companions about thee have escaped the flames but they are doomed to death and now thou mayest hear their cries and grievous groans and complaints against thee this was the man set over us to give us the bread of Life but oh Christ did he not fail us did he not feed us with unprofitable matter fables conceits airy sentences rather than any thing tending to godly edifying which is in faith did not our tongues and the tongues of our Children stick to the roof of our mouths in calling and crying for bread for the bread of life and he would not pity us we gave him the tenths which thou appointed but he gave not us thy truth which thou didst command him why Lord Christ thou Judge of all the world didst not thou bid him feed feed feed didst thou not bid him feed the flock committed to his charge didst not bid him preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and notwithstanding all thy commands did he not miserably starve us instead of feeding us unto salvation hath he not starved many thousands of us to our
glory which Christ hath as God this he never laid aside but as the Sun in a dark gloomy day may not send forth its beams so Christ the Son of righteousness in the time of his abode upon earth except a little glimps only in his transfiguration did not send forth his glorious beams but hereafter the body or humanity of Christ shall not hinder the breaking forth of all his divine glory No sooner the Son subject and his Mediatory office discharged but Christ as God will manifestly put forth his more immediate glory to all his Saints Behold now we are the Sons of God and it doth not yet appear what we shall be but we know when he shall appear we shall be like him 1 John 3.2 for we shall see him as he is Mark it when he shall appear at and after the Resurrection day we shall see him as he is i.e. we shall see the very essential glory of Jesus Christ Quest But what is the essential glory of Christ I cannot answer it is a question not to be resolved by all the men in the World we know little of the glory of Saints how should we know any thing of the essential glory of Christ as God Answ The Scriptures say that God spake to Moses face to face yet God tells him thou canst not see my face and he favours him so far as to tell him the reason for there shall no man see my face and live Exod. 33.11 20. q. d. No man in this life he must first dye and be changed and then he shall have a peculiar revelation of the divine Majesty then he shall see him as he is but how that is I cannot tell come let us question this no further surely it is a mercy that this infinite glory is not discovered to us for as a weak eye is not able to behold the Sun or to see in it rota as the School-men speak in that wheel or circle wherein the Sun doth run but only in the beams of it no more can we see Christ as God in his glorious essence or in his essential glory but only in the beams thereof in his Word and Effects if now we know so little of spirits and spirituals oh then how little do we know of him who is the Father of Spirits I shall say no more therefore let us be content to be ignorant of these things till we enter into the confines of Eternity But whether shall this glorious Essence or Essential glory of Christ be more seen or manifested at or after the day of judgment then ever it was before Quest I answer I believe it will Answ Dr. Annesly Communion with God Some tell us of several periods wherein the glory of Christ is still more and more seen as 1. In this life we may see it in part thus David speaks of himself my soul thirsteth for thee my flesh longeth for thee to see thy power and thy glory as I have seen thee in the Sanctuary but this sight is very dim we see onely now as through a glass darkly The second period is betwixt our dissolution and resurrection 1 Cor. 13.12 and then shall we see the essential glory of Christ more immediately and fully our creeping apprehension of God shall then be elevated and our distance from God shall then be shortned and all the riddles of grace and of Jesus Christ shall then be opened This sight is so great that if a soul should come from heaven to declare it neither could that soul express it nor we understand it we read of Lazarus whose soul Christ returned into his body whom much people of the Jews came purposely to see that they might hear stories of the other World but not a word from him of any such matter Paul's rapture may satisfie with the reason of it he heard there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wordless words 2 Cor. 12.4 such words as could not possibly be repeated on earth and yet all this is but a second step to the full vision of Christ's essential glory The third period is at the Resurrection and during the time of the last Judgment and then we shall see more of his glory Camero affirms that 't is no curiosity to say that the Saints and Angels in heaven had a new glory by the exhibition of Christ the great mystery of the Incarnation being thereby better known and we may as safely affirm that the Saints shall have a new glory by new visions of the glory of Christ at the day of Resurrection they shall then see the solemnity of heavens glory carried on by Christ in his glorious actings and all that ever the soul saw before in being with Christ in Heaven till the Resurrection shall be swallowed up with the sight of this glory of Christ at the Resurrection-day The last period is after the Resurrection and that shall continue even to all Eternity now all the manifestations of Christ's glory before this are but as a few green ears rubb'd in our hands so that the full crop or the full harvest is yet behind But this is that which as we told you before we cannot tell though we had the tongues of men and Angels Thus far of the first point what is the glory of Christ 2. How shâ—ll the Saints behold this glory I answer As Christ hath a twofold glory so there is a twofold manner of beholding it i.e. ocular and mental 1. There is an ocular vision a sight of Christ with our very eyes Job 19.27 whom I shall see for my self and mine eyes shall behold him with these eyes in our heads we shall one day behold the human glory of Christ I doubt not we shall behold the beauty of Heaven the shining bodies of the Saints but above all our very eyes shall delightfully contemplate Christ's glorious body and indeed this shall drown all the other sights if any think that Christ's glorious body shall be too intensive and too extraordinary a brightness for our weak eyes let such consider that 1. The eye in heaven shall be glorified now glorification adds a singular excellency to the faculties it advanceth the faculties and raiseth them to an higher pitch of excellency glorification adds a greater capacity to the eye then ever it had before In this world there is a difference in our eyes and sight a man of a clear sight sees more things and more of every thing then a dark sight doth so a glorified eye sees more of things then our eyes now can see it shall be enlarged exceedingly to take in objects which now it cannot receive glorification adds strength to the faculties both internal and external so that the eye shall be able to look on the glory of Christ not with difficulty but with contentment in this World every sense we have is apt to be destroyed by excellent Objects and the more excellent and transcendent the object is the more it hurts
and destroys the sense as the Sun by its brightness darkens the eye and other things by mighty sounds bring deafness to the ear Paul indeed had a vision of glory but because his faculties were not glorified he was he knew not how whether in the body or out of the body whether alive or dead he did not know certainly the sight of the glory of the other world would amaze distract and destroy us if we had a sight of it as now we are but in heaven the eye shall have great pleasure in beholding the brightest light because it shall be advanced to the highest pitch of strength that may be 2. As the eye shall be glorified so it shall act in a glorified body and this will make the sight of the glory of Christ in stead of hurting us to leave upon us a more sweet enlivening and powerful impression By this means all the impediments that hinder the conveyance of divine influences from that heavenly object will be removed To illustrate this let the most excellent sight be set before a man that is defective in his bodily state and it doth not take him what should a sick man do with such things he makes nothing of the most pleasant gardens orchards buildings nor of the most glorious sights that are when he is sick they are but sick things to him and of none effect but in heaven the body shall be glorified and stript of all corruptions and imperfections so that there shall be no bar unto the influences of the glory of Christ which shall there be seen 3. As there shall be a glorified eye acting in a glorified body so it shall be acted by a glorified Spirit the eye is but the organ or instrument of sight and without the spirit would conveigh no more then a glass doth it is the Spirit of a man that gives life to vision it is the Spirit of a man that discovers things and sets them forth in their worth vertues ends now in heaven the spirit of men shall be glorified and enabled to perform all those offices in perfection so that when a man shall look on the man Christ Jesus by vertue of a glorified spirit he shall see more know more taste more than any other can As a man of understanding when he looks on a diamond or a wedge of gold he hath other apprehensions of it and a further touch upon his spirit then a beast or a child in a cradle hath so where the sight of the eye is acted by a glorified mind it takes in more from the sight of every thing which is to be seen unexpressibly more then what can be done here by the most sanctified Spirit in the World Now in these respects Christ's glorified body though it be the brightest visible thing in the Heaven of Heavens yet may it be the object of the eye of Saints for they shall have glorified eyes in glorified bodies and acted by their glorified spirits 2. There is a mental vision a sight of Christ by the eyes of our understandings and surely this exceeds the former the eye of the body is only on the body of Christ but the eye of the soul is on the body and soul on the Humanity and Deity of Jesus Christ This is the very top of heaven when Saints shall be illightned with a clear and glorious sight of Christ as God Divines usually call it Beatifical vision Quest But how shall Saints behold the glorious Essence or God-head of Christ Answ 1. Some say Christ as God or the God-head of Christ shall be known by the Humanity of Christ such a lustre of his Deity shall shine through his humanity as that thereby and by no other means shall the Essential glory of Christ appear 2. Others say That besides the Humanity of Christ there shall be a species representing the Divine Essence of Christ and a light of glory elevating the understanding by a Supernatural strength and that thereby the glorious Essence of Christ shall be discovered 3. Others say That the Divine Essence shall be represented to the glorified understanding not by Christs humanity nor by any species but immediately by it self yet they also require a light of glory to elevate and fortifie the understanding by reason of its weakness and infinite disproportion and distance from the incomprehensible Deity 4. Others hold that to the clear vision of Christ as God there is not required a sight of Christ's humanity as the first suppose nor a species representing the Divine Essence as the second suppose nor any created light elevating the understanding as the third suppose but only a change of the natural order of knowing It is sufficient say they that the Divine Essence be immediately represented to a created understanding which though it cannot be done according to the order of nature as experience tells us for so we conceive things as first having passed the sense and imagination yet it may be done according to the order of Divine grace I shall not enter into these Scholastical disputes 1 Cor. 13.12 Rev. 22.4 it is enough for a sober man to know that in heaven we shall see him face to face his Servants shall serve him and they shall see his face Quest His face what 's that I answer Answ 1. They shall see Christ as God of the same Essence with the Father and the holy Ghost and yet a distinct Person from them both they shall see the Unity in Trinity and Trinity in Unity they shall see how the Son is begotten of the Father and how the holy Ghost proceeds from the Father and the Son they shall see the difference between the generation of the Son and procession of the Spirit These are mysteries in which we are blind and know very little or nothing but in seeing his face we shall see all these 2. They shall see Christ at their first being or principle of all the good that is in the World they shall see how all things were made by him and without him was not any thing made that was made they shall see all the good in the creature as flowing from Christ John 1.3 and as contained in the absolute perfection of Christ's Divine Nature they shall see in one Christ all the excellencies of all the creatures united which is indeed to see him in his eminency if there be any beauty riches honour goodness in any creature that is eminently transcendently and originally in Christ and that shall be seen 3. They shall see Christ in all his ways counsels decrees executions transactions from everlasting to everlasting that great business of Election and Reprobation will then be discovered it is an expression of Augustine They shall then see the reason why one is Elected and another Reprobated why one is rich and another poor they shall then see all the works that ever God did or that ever God will do it is not yet Six thousand years since
Paradise Oh what a goodly sight is here In this meditation I may see with John Rev. 21.2 The new Jerusalem coming down from God out of heaven prepared as a Bride adorned for her husband Down comes Christ and down come the Angels and down come the spirits of the just made perfect and as they come along see how they shake the Heavens and dim and dark the very lights of Heaven see what a flood of fire goes before them see how they pass into the cloud where Christ makes a stand and erects a Throne for himself to sit on Sure 't will be a guilded glorious cloud when Christ with all his celestial servants shall sit upon it a mornings cloud guilded with the beams of the Sun is admirably fair and shining but what a shining cloud is that where the Sun of righteousness with all his morning stars do sit and shine here 's enough to dazzle my eyes and to take up my thoughts O my soul think on it 3. Consider Christ's summons of the Elect to come under judgment no sooner in the cloud but He shall send his Angels with a great sound of a Trumpet Mat. 24.31 and they shall gather together his Elect from the four winds from the one end of heaven to another Will not this be a strange sight to see Christ a coming with Trumpets sounding before him causing all the dead to awaken out of their sleeps of death the very sound of this Trumpet was ever in Jerom's ears Arise ye dead and come to Judgment and no question but thy ears shall be filled with the blast thereof the Trumpet shall found that shall bp heard over all the World and then shall the dead arise out of their graves and every Saints soul shall re-enter into his own body by vertue of the resurrection of Christ their Head Can I pass this meditation without some reflection on my self O my soul how joyfully wilt thou greet thy body when thou shalt enliven it again how wilt thou say O my dear Sister whom I left behind me in the dust when I went to Heaven how sweet is thy carcass how comely is thy countenance how do I enter into thee and animate thee and I will never more leave thee thou wast my yoke-fellow in the Lords Labours and my companion in persecution and wrong now shall we enter together into our Masters joy see lift up thy head behold Jesus Christ yonder sitting in the cloud and lo here the Angels waiting on us and coming to take us with the rest of the Saints into the Air to meet our Redeemer there Could I but realize this summons this resurrection this meeting of the soul and body and going with the Angels into the judgment-seat oh how would it work and what work would it make within 4. Consider Christ and the Saints meeting at the judgment day oh how shall the Saints look and stare and gaze at the beauty of Jesus Christ oh how will they break out into admiration at the first view of those glories which never before appeared on this side Heaven is not this he will they say of whom we read so often that he was fairer than the sons of men that he was white and ruddy the chiefest of ten thousands that his countenance was as Lebanon excellent as the Cedars glorious as when the Sun shineth in his strength but was ever the half told us of what now we see and behold O the super-excellent transcendent beauty of this Son of righteousness O the treasures of loveliness in this Jesus Christ never seen before And thus as they admire so they adore now they begin those Hallelujahs that never never shall have end they fall at the feet of Christ and the Lord Christ takes them up with his hands and folds them in his arms oh what mutual reciprocal salutations are these betwixt Christ and his members oh my head and oh my body oh my husband and oh my spouse oh my dear and oh my darling never two lovers met with such heat of love as Christ and his Saints come saith Christ and sit you down here at my right hand and let the world be on my left hand it was otherwise with you in your life-time my gold and my jewels were then cast in the dust you were then cloathed with infamy and the vilest of men were then guilded with honour but now I will set all right now the dust shall be swept away and the jewels of my Kingdom shall be gathered up now the Goats shall be driven into the desart and you who are the Sheep shall be brought into my fold Oh my soul what a meeting is this what a sight will this be to behold the Saints in this condition and thy self amongst them couldst thou but realize this one very passage it were enough to quench thy lust and to kindle a flame of pure love in thy heart to Jesus Christ it is a quickning rouzing rising rejoycing consideration 5. Consider Christ sentencing the Saints for eternal glory then shall the books be opened and all the good works of the Saints shall be revealed and made known and then shall the Judg from his Throne of Majesty in the sight and hearing of all the world pronounce that sentence Come ye blessed of my Father inherite the Kingdom prepared for you from the beginning of the world Mat. 25.34 q. d. Come my Saints come with me into glory come now from labour to rest from disgrace to glory from the jaws of death to the joys of eternal life for my sake ye have been railed on reviled and cursed but now it shall appear to all those cursed Esaus that you are the true Jacobs that shall receive the blessing and blessed shall you be come now and possess with me the inheritance of Heaven where you shall be for love Sons for birth-right heirs for dignity Kings for holiness Priests come you may boldly enter in for my Father hath prepared and kept it for you ever since the first foundation of the World was laid O my soul dost thou not remember when sometimes thou hast been at the feet of Christ in the beauty of holyness and there tookest in those droppings of his spirit which were better to thee than the feasts of Kings dost thou not remember when sometimes thou hast had the very beams of light darted from the face of Jesus Christ when he whispered to thy soul the forgiveness of thy sins saying Fear not thy sins shall not hurt thee I am thy salvation oh what joy was then what meltings movings stirrings leapings of heart were then in thy bosom but was that joy any thing to this or to be compared with this that was a drop but here 's an Ocean here 's fulness of joy oh what leapings of heart what ravishments will be within when thou shalt see thy self in the arms of Christ and shalt receive words of life from the mouth of Christ in the face of
excellencies meet together rest in Christ and Christ is all good things to all his Saints in Heaven he is Beauty to their Eyes Musick to their Ears Honey to their mouths Perfume to their Nostrils Health to their Bodyes Joy to their Souls Light to their Understandings Content to their Wills he is Time without sliding Society without loathing Desire without fainting Alpha and Omega the beginning and ending wanting both needing neither yet the Author of them both he is All in all from one not all Even all the Strength Wit Pleasure Vertues Colours Beauties Harmony and goodness that are in Men Beasts Fishes Fouls Trees Herbs and all Creatures are nothing but sparkles of those things which are in Christ Christ himself will then supply their use so that the best Creatures which now serve the Saints shall not have the honour to serve them then Rev. 21.23 There will be no need of the Sun nor of the Moon to shine in that City for the glory of God doth lighten it and the Lamb is the light thereof And hence the beholding of Christ is the All in all to his glorified Saints this was Christ's Prayer Father I will that those whom thou hast given me be with me where I am to what end John 17.24 that they may behold my glory Christ's heavenly presence is conspicuous he is not present as some things that are not seen and yet are present but his presence is or certainly shall be conspicuous to all his Saints when he was in the world his glory was covered under a mean outside he was like a bright light in a dark-Lanthern and there were very few that knew him then but in Heaven he shall be as a Cabinet opened or as the Sun in his full glory We shall know him as we are known and behold him face to face 1 John 3.2 and we shall see him as he is Nor only will he be conspicuous but his presence shall be vital a stone may be with us and seen clearly but there 's little in the sight of that in the beholding of Christ there will be an acting of kindness upon the Saints there will be visions with life and dear refreshing O the influences that the sight of Christ will have on his Saints in Heaven nor onely will he be conspicuous and vital but his presence shall be fixed he shall abide with the Saints that they may for ever behold him Oh if there was such running after Christ in this world some getting on hills and others on trees that they might behold him when he passed by what will the sight of Christ in Heaven be when he shall be alwayes in the eye of his Saints and never out of sight when they shall be alwayes viewing of him and be alwayes satisfied with that view nor only will he be conspicuous vital fixed but his very presence shall transform They shall see his face and they shall reign for ever and ever O the influence of this sight Revel 22.4 5. it is of such a transforming Nature that to see the King will make Kings this vision of glory amounts unto a fruition of glory if ever thou art a spectator of Christ thou art sure to be a partaker of Christ in all his glory I shall be satisfied Psal 17.15 1 John 3.2 when I awake with thy likeness It doth not yet appear what we shall be but we know that when he shall appear we shall be like him why so for we shall see him as he is And no wonder for if the imperfect beholding of his glory in the glass of his Gospel change the soul into the same image from glory to glory how much more shall the full view of his glory in Heaven transform both the souls and bodies of his Saints into a fulness of glory 1 Cor. 13.12 Here then is the top of Heaven here is the All in all here is the satisfaction of souls to the very uttermost if Christs glory in his transfiguration was so satisfactory to Peter as that he desired his sight of it might never have end or interruption O it is good to be here let us here build Tabernacles and yet Peter was onely a spectator of this glory for he had himself no share in it O then what infinite satisfaction mayst thou expect in the beholding of Christ's Glory in Heaven which will be accompanyed with an everlasting enjoyment the lusture of his glory will be diffused unto all so that some shall enjoy the glory of the Sun others of the Moon and others of the Stars O my soul if thou art but a Star there yet if thou art filled with that light that comes from the Sun of righteousness it is enough O remember oh consider oh never forget this Looking unto Jesus as it is thy duty on Earth so it is thy priviledge and highest happiness in Heaven for ever and ever SECT III. Of desiring after Jesus in that respect 3. LET us desire after Jesus carrying on this work of man's Salvation at his second coming It is true many shrink at the thoughts of death and judgment and 't is an high pitch to desire the dissolution of our selves and of this world the best Christians are compounded of flesh and spirit and if the spirit long to be in Heaven yet the Flesh is loath to leave this Earth Speak out of my soul thou prayest daily Come Lord Jesus let thy Kingdome come but is not the Flesh afraid lest God should hear thy Prayers Oh that we could loath our loathness in that respect oh that we could long for this second coming of Christ to Judgment And Christians this is attainable or otherwise I should not perswade you to it Phil. 1 2â— I am in a strait said Paul between two having a desire to depart and to be with Christ which is far better And this is the voice of the desolate Bride Come for the spirit of Christ within her saith come The Spirit and the Bride say come Yea the whole Creation saith come Rev. 12.17 Rom. 8 21 23. Waiting to be delivered from the bondage of corruption into the glorious liberty of the Sons of God and not onely they but our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Oh that we could groan oh that we could come up to this high pitch even to sigh out not our breath but our spirits even to groan out not some vapours but our hearts I know it is suitable to flesh and blood to tremble at the thoughts of judgment When Paul reasoned of righteousness temperance and of Judgment to come Felix trembled Acts 24.25 Weak Christians as well as Heathens may have many terrible fancies and notions of that day Oh to think of a time When there shall be a great earthquake Rev. 6.12 13 14 15 16 17 when the Sun shall become
apt to listen to his doubts that in the conclusion I know not how to extricate my self Person Sayst thou so surely in this case there 's no cure no remedy but onely the testimony of God's Spirit but saith not the Apostle Rom. 8.16 That the spirit of it self bears witness with our spirit that we are the children of God if a Man or Angel or Archangel should promise Heaven peradventure thou mightest doubt but if the Supream Essence of the Spirit of God bear witness within what room for doubting why this voice of the spirit is the very voice of God hark then enquire O my soul if thou hast but this testimony of the spirit thou art sure enough Soul Oh that it were thus with me oh that the spirit would even now give me to drink of the wells of salvation oh that the spirit would testifie it home oh that he would shine upon and enlighten all those graces which he hath planted in me fain would I come to the highest pitch of hope oh that I could look upon the things hoped for as certainly future Person Thou sayst well O my soul and if these wishes be real then pour out thy self unto God in prayer this was the Apostles method Now the God of hope fill you with all joy and peace in believing Rom. 15.13 that ye may abound in hope through the power of the holy Ghost let this be thy practise pray as he prayed pray thou for thy self as he prayed for others if an earthly Father will hearken to his child Luk. 11.13 how much more will God the Father give the spirit to them that ask the spirit of him Soul Why if this be it to thee Lord do I come O give me the Spirit the witness of the Spirit the first-fruits of the spirit the sealing of the spirit the earnest of the spirit O give me the spirit and let the spirit give me this hope O the hope of Israel and Saviour thereof in the time of trouble why shouldst thou be as a stranger in my soul and as a way-faring man that turneth aside to tarry for a night Come O come and dwell in my soul Come and blow on my garden that the spices thereof may flow out come and fill me with a livelv hope yea Lord excite and quicken and stir up my soul to act this hope yea so illighten or shine upon my hope that I may know that I hope and know that I joyfully expect and wait for the coming of Christ O Let me hear thy voice Say unto my soul I am and will be thy salvation Person Well now thou hast prayed Psal 35.3 O my soul Come tell me dost thou feel nothing stir is there nothing at all in thee that assures thee of this assurance of hope is there no life in thy affections no spark that takes hold on thy heart to set it on flame no comfort of the spirit no joy in the holy Ghost Soul Yes methinks I feel it now begin to work the Spirit that hath breathed this prayer into me comes in as Comforter O now that I realize Christ's coming and my resurrection Psal 16.9 I cannot but conclude with David Therefore my heart is glad and my glory rejoyceth and my flesh also shall rest in hope Oh what an earnest is this what a piece hath the spirit put into my hand of the great sum promised not onely that he in great mercy promised me Heaven but because he doth not put me into a present possession he now gives me an earnest of my future inheritance Why surely all is sure unless the earnest deceive me and what shall I dispute the truth of the earnest oh God forbid the stamp is too well known to be mistrusted this seal cannot be counterfeit because it is agreeable with the Word I find in my self an hope a true sincere hope though very weak I find upon trial that I am regenerate that I look and long for the second coming of Jesus that I love his appearance even before hand that my works though imperfect are sincere and true that I believe on the Name of the Son of God and flesh and blood could never work these duties or these graces in me it is only that good spirit of my God which hath thus sealed me up to the day of redemption Away away despair trouble me no longer with a musing thoughts I will henceforth if the Lord enable walk confidently and chearfully in the strength of this assurance and joyfully expect the full accomplishment of my happy contract from the hands of Christ The Lord is my portion therefore will I hope in him Lam. 3.24 25 26. the Lord is good to them that wait for him to the soul that seeketh him it is good that I both hope and quietly wait for the salvation of the Lord It is good that I hope to the end 1 Pet. 1.13 for the grace that is to be brought unto me at the revelation of Jesus Christ SECT V. Of believing in Jesus in that respect 5. LET us believe in Jesus as carrying on the great work of our salvation in his second coming Now this believing in Christ is more than hoping in Christ Faith eyes things as present but hope eyes things as future and hence the Apostle describes faith to the substance of things hoped for Heb. 11.1 it is the substance foundation or prop which upholds the building or it is the substance essence existence of things hoped for and consequently absent and a far off to be by a firm apprehension of the believer as already present and real And this is as necessary as the former oh if we could but see things now as they shall appear at that last general day of Judgment how mightily would they work upon our souls I verily think the want of this work of faith is the cause almost of all the evil in the world and the acting of Faith on this subject would produce fruits even to admiration If we could but see that glory of God in Christ and those glorious treasures of mercies that shall then be communicated if we could but see those dreadful evils that are now threatned and shall then be fulfilled would not this draw the hardest heart under Heaven come let us act faith this day as if this day were the last day a thousand years are but as one day to faith it takes hold upon eternal life whensoever it acts it takes present possession of the glorious things of the Kingdom of God even now O then let us believe in Jesus in reference to his second coming to judgment But how should we believe what directions to act our saith on Jesus in this respect I answer 1. Faith must directly go to Christ 2. Faith must go to Christ as God in the flesh 3. Faith must go to Christ as God in the flesh made under the Law 4. Faith must go to Christ made under the
in a peculiar and eminent manner the day of redemption And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Eph. 4.30 1 John 3.2 3. They must be adopted It is true they are adopted in this life We are now the Sons of God saith the Apostle yet it doth not appear what we shall be the glory which Christ will put upon us at the last day is so far transcendent and superlative to what now we are that we know not what we shall be sons and more than sons and therefore the Apostle calls the last day Rom. 8.23 the day of adoption 4. They must be justified I know they were justified by Faith before and this justification was evidenced to some of their consciences but now shall they be justified fully by the lively voice of the Judge himself now shall their justification be solemnly and publickly declared to all the world The Syriack word to justifie is also to conquer because when a man is justified he overcomes all those bills and indictments which were brought in against him now this is manifestly done in the day of judgment when Christ shall before Men and Angels acquit and absolve his people oh what a glorious conquest will that be over Sin Death and Hell when the judge of the whole World shall pronounce them free from all Sin and from all those miserable effects of Sin Death Hell and Dominion 5. They must inherit the Kingdom prepared for them so is the sentence at that day Come ye Blessed Mat. 25.34 inherit the Kingdom Not only are they freed from Hell but they must inherit Heaven Now herein is an high step of salvation and a great part of the design of Christ's coming to bring his Saints into Heaven he went thither before to prepare it for them and now he comes again to give them the possession of it come enter into heaven Heaven what is Heaven surely it is not one single Palace but a City a Metropolis a Mother-City the first City of God's creation When the Angel carried John in the spirit to a great and high Mountain Rev. 21.10 11. he shewed him the great City the holy Jerusalem descending out of heaven from God having the glory of God But a City is too little Luke 12.32 therefore it s more it s a Kingdom Fear not little Flock it s your Fathers good pleasure to give you the Kingdom and at this last day he bids his Saints to inherit the Kingdom Luke 20.34 35 36. Or if a Kingdom be too little it is called a World the Children of this world marry and are given in marriage but they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they dye any more There 's another world besides this and for eminency it is called the world to come O the bredth and largeness of that world as the greater circle must contain the less Heb. 6.5 so doth that world contain this alas all our dwellings here are but as caves under the earth and holes of poor clay in comparison In the bosome of that Heaven is many a dwelling place John 14.2 In my Fathers house are many mansions there lodges many thousand of glorious Kings O what fair fields and mountains of roses and spices are there surely gardens of length and bredth above millions of miles are nothing in comparison O the Vines the Lillies the Roses the precious Trees that grow in Immanuel's land an hundred harvests in one year are nothing there The lowest stones in every mansion there are precious stones Rev. 21.18 the very building of the wall about it is Jasper and the City is pure gold like unto clear glass O glorious inheritance Tell me Christians in what City on Earth do men walk upon gold or dwell within the walls of Gold though none such here yet under the feet of the inhabitants of Heaven there is Gold All the streets and fields of that City Kingdom World Rev. 21.21 are pure gold as it were transparent glass But alas what speak I of Gold or Glass all these are but shadows indeed and in truth there is nothing so low as Gold or precious Stones there is nothing so base in this high and glorious Kingdom as Gardens Trees or Roses comparisons are but created shadows that come not up to express the glory of the thing I shall therefore leave to speak this because unspeakable 6. They must live with Christ in heaven they must see and enjoy Christ there to all eternity This is a main end of Christs coming I will come again John 14.3 John 17.24 and receive you unto my self that where I am there ye may be also And Father I will that those whom thou hast given me be with me where I am that they may behold the glory which thou hast given me O let faith eye this above all the former what will my Saviour come again and shall I see his face Oh what a pleasant sight will this same be if Heaven if the inheritance be such a wonder to the beholders what a beauty is that which is in the samplar oh what an happiness to stand besides that dainty precious Prince in Heaven to see the King on his Throne to see the Lamb the fair Tree of life the flowre of Angels the spotless Rose that Crown the Garland the joy of Heaven the wonder of wonders for eternity oh what a life to see the precious Tree of life to see a multitude without quantity of the Apples of glory to see love it self and to be warmed with the heat of immediate love that comes out from the precious heart and bowels of Jesus Christ Oh what a dearness to see all relations meet in one to see the Saviour the good Shepheard the Redeemer the great Bishop of our souls the Angel of the Covenant the Head of the body of the Church the King of ages the Prince of peace the Creator of the ends of the Earth the Song of Angels and glorified Saints Not only must they see Christ but they shall enjoy him whom they see they fly with doves-wings of beauty after the Lamb and in flying after him they lay hold upon him and they will not leave him they can never have enough of the chaste fruition of the glorious Prince Immanuel and they never want his in-most presence to the full they suck the honey and the hony-comb they drink of the floods of eternal consolations and fill all empty desires and as if the souls of Saints were without bottom a fresh they suck again to all eternity Now 〈◊〉 is salvation indeed the soul that attains this full enjoyment is saved to the uttermost 3. In respect of Christ himself that he may be glorified Now in two things more especially will he be glorified at that day 1. In his justice 2.
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