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
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
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
these words we find first a meeting of Gods blessed Attributes and secondly this meeting at a birth the birth of Truth at which meeting thirdly was that glorious effect that Righteousness looked down and indeed came down from Heaven I desire a little to invert the words and shall first speak to Christs Birth secondly to the effects of his Birth of Righteousness looking down from Heaven thirdly to the meeting and agreement of all Gods Attributes as the issue and effect of all When Mercy and Truth met together and Righteousness and Peace kissed each other 1. For his Birth our Vine doth Bud Truth shall Bud out of the Earth i. Christ shall be born upon the Earth or Christ shall be born of a Woman for Truth is Christ Bud is born and the Earth is a Woman 1. Truth is Christ I am the Way and Truth John 1.4 6 said Christ he is the truth of all Types and the truth of all Prophesies and the truth of all promises for in him are all the Promises Yea and Amen 2. Bud is born the Vine budding is the first putting forth of the Grape so Christ being born was Truth budding out of the Earth he then first shewed himself to the World and was first seen like the Vine springing forth above ground 3. The Earth is the Woman Isa 45.8 thus some render that Text Let the Earth bring forth a Saviour look how the Field-flowers spring forth of themselves without any Seed cast in by the hand of Man so the Virgin brings forth Christ It is observable that in the Creation of Adam was laid the Prognosticks of this future birth begin with the first Man Adam and you may see him parallell'd in this second Adam Christ Adam was created of the Virgin-Earth Christ was born of a Virgin-Mother the Earth had no Husbandman yet brought forth without Seed Mary had no Husband yet brought forth without Seed of Man in the Creation God said Let us make Man and now saith the Holy Ghost the Word is made flesh Gen. 1.26 John 1.14 or the Word is Man indeed those were but Types but Christ is the Truth he is the Vine that Buds the Messias born the Angels own him the Star designes him the Prophets foreshew him the Devils confess him his Miracles declare him the Sages seek him and Heaven and Earth Rings with the News that Truth is Budded out of the Earth 2. For the effect of this Birth Righteousness shall look down from Heaven No sooner Christ born but Righteousness looked down from Heaven she cast her eye upon Earth and seeing Truth freshly sprung there she looked and looked again certainly it was a sight to draw all the eyes of Heaven to it It is said of the Angels that they desired to look into these things they looked wishly at them 1 Pet. 1 12â— as if they would look through them no question but Righteousness looked as narrowly and piercingly as the Angels Some observe that the Hebrew word she looked down signifies that she beat out a window so desirous was Righteousness to behold the sight of the Vine Budding of Christ being born that she beats out a Window in Heaven before this time she would not so much as look down towards the Earth Righteousness had no prospect no window open this way she turned away her eyes and clapt to the Casement and would not abide so much as to look on such sinful wretches forlorn sinners as we are her eye was purer than to behold Iniquity she abhorred it and us for it and therefore would not vouchsafe us once to cast off her eye O but now the case is altered no sooner doth our Vine Bud upon the Earth but she is willing to condescend and so willing that she breaks a Window through the Walls of Heaven to look down upon this Bud and nomarvail for what could Righteousness desire to see and satifie her self in that was not to be seen in Jesus Christ He was all righteous there was not the least spot of sin to be found in him his Birth was clean and his Life was holy and his Death was innocent both his Soul and Body were without all sin both his Spirit and his Mouth were without all guile whatsoever satisfaction Righteousness would have she might have it in him lay Judgment to the Line and Righteousness to the Balance and there is nothing in Jesus but Streight for the Line and full Weight for the Balance 3. For the meeting and agreement of all Gods Attributes as the issue and the least effect of this budding Vine the Verse before tells us that Mercy and Truth are met together Righteousness and Peace have kissed each other This meeting presupposeth a distance before they met for they that meet come from divers coasts Here then are two things considerable first the distance and secondly the meeting But you will say how came this distance Are they not all the Attributes of Gods undivided essence are they not all four in the bosom of God from all eternity I answer Yes they are undivided in themselves but they were divided about us it was Adam's sin and ours in him that first divided Heaven yea the very Attributes of God and in a sort God himself I shall speak to both these that you may first see the Differences and then the Agreement and blessed Harmony of these glorious Attributes 1. The Difference immediately after the Fall the great question which before you heard of in the Decree and Councils of God was actually propounded What should be done with sinful Man in this case we must speak of God after the manner of men and I hope you will give me the liberty that others I suppose warrantably take Come saith God What shall be done with sinful Man He hath violated my Law broken my Command and as much as lies in him unpinn'd the Fabrick of the World spoiled my Glorious Work of Heaven and Earth and Sea and all therein undone himself for ever and ever and ever O what shall be done with this sinful rebellious forlorn unhappy Creature Man Silence being a while in Heaven and all struck into amaze to see the great God of Heaven stirred up in wrath at last Mercy and Peace stand up and they seek with sweet gentle intreaties to pacifie Gods Anger but Righteousness and Truth are on the contrary side and they provoke God Almighty to go on and to manifest himself as he is indeed a consuming Fire a sin-revenging God The Plea is drawn up and reported at large by Bernard Andrews and others 1. Mercy began for out of her readiness to do good she is ever formost her inclination is to pitty or rather she her self is an inclination to pity those that are in misery and if she can but relieve them let them deserve what they will be sure she will relieve them for she looks not to the party what he is nor what he hath done nor what he he
At the opening and discovery of Jesus Christ the kindness and pity and love of God our Saviour towards man appeared 3. Because this manifestation hath something in it of the removal of sin it is the voice of Christ unto such as are in sin Isa 65.1 Behold me the first step towards the remission of Sins is the beholding of Christ now we cannot behold him that will not come into view 1 John 3.5 and therefore saith the Apostle ye know that he was manifested to take away our sins 4. Because this manifestation hath something in it to the overthrowing of Satan for the while that Christ hid himself Satan blinded the minds of men but when once Christ the Image of God shone forth then Satan like Lightning fell down from Heaven 1 John 3.8 for this purpose the Son of God was manifested that he might destroy the works of the Devil 5. Because this manifestation tends to our believing in Christ and by consequence to our Salvation through Christ John 20.30 31. Many signs Christ did in the presence of his disciples which are not written but these are written saith John that ye might believe that Jesus is Christ the Son of God and that believing ye might have life through his Name Well but wherein was this first manifestation of Jesus I answer in those several witnesses that held him forth John 8.17 It is written in the Law saith Christ that the testimony of of two men is true but to manifest Christ were many witnesses As 1. From Heaven the Father is witness John 8.18 John 8.14 for see saith Christ the Father that sent me beareth witness of me and the Son is witness for so saith Christ I am one that bear witness of my self and though I bear record of my self yet my record is true for I know whence I came and whither I go Heb. 10.19 and the Holy Ghost is witness so faith Paul The Holy Ghost also is a witness to us and to that purpose he descended like a Dove and light upon him 2. On Earth John the Baptist is witness Mat. 3.16 John 5.33 John 1.7 for so saith Christ ye sent unto John and he bare witness unto the truth he came for a witness to bear witness of the Light that all men through Christ might believe No sooner was John confirmed by a sign from Heaven that Jesus was the Christ but he immediately manifests it to the Jews and first to the Priests and Levites sent in legation from the Sanhedrim he professed indefinitely in answer to their question that himself was not the Christ nor Elias nor that Prophet whom they by a special tradition expected to be revealed though they knew not when and secondly to all the People he professeth definitely wheresoever he saw Jesus Christ this is he yea he points him out with his finger John 1.29 Behold the Lamb of God that takes away the sins of the World Then he shews him to Andrew Simon Peter's Brother and then to another Disciple with him who both followed Jesus and abode with him all night John 1.39 Andrew brings his Brother Simon with him and Christ changes his Name from Simon to Peter or Cephas which signifies a Sone Ver. 42. Ver. 43. Ver. 44. Ver. 47. Then Jesus himself findes out Philip of Bethsaida and bade him follow him and Philip finds out Nathanael and bids him come and see for the Messiah was found when Nathanael came to Jesus Christ saw his heart and gave him a blessed Character Behold an Israelite indeed in whom there is no guile Thus we see no less than five Disciples found out at first which must be as so many witnesses of Jesus Christ And yet we find more witnesses The works saith Christ that I do in my Fathers name they bear witness of me These Works or Miracles of Christ were many John 10.25 but because we are speaking of his first manifestation I shall instance only in his first work which was at a Marriage in Cana of Galilee The power of Miracles had now ceased since their return out of Captivity the last Miracle that was done by man till this very time was Daniel's tying up the mouth of the Lions and now Christ begins He that made the first Marriage in Paradise bestows his first Miracle upon a Marriage-Feast O happy Feast where Christ is a Guest I believe this was no rich or sumptuous Bridal who ever found Christ at the magnificent Feasts or Triumphs of the great The state of a Servant in which state Christ was doth not well agree with the proud pomp of the World This poor needy Bridegroom wants drink for his Guests and assoon as the Holy Virgin hath notice of it she complains to her Son whether we want Bread or Water or Wine Necessaries or Comforts whether should we go but to Christ The Lord is my Shepherd and if that be so it wall surely follow I shall not want Psal 23.1 John 2.4 But Jesus answered her Woman what have I to do with thee mine hour is not yet come This shews that the work he was to do must not be done to satisfie her importunity but to prosecute the great work of divine designation In works spiritual and religious all outward relation ceaseth Matters of Miracle concerned the Godhead only and in this case O Woman what have I to do with thee We must not deny Love and Duty to Relations but in the things of God natural Endearments must pass into spiritual and like Stars in the presence of the Sun must not appear Paul could say Henceforth know we no man after the flesh yea though we have known Christ after the flesh 2 Cor. 5.16 yet now henceforth know we him no more At the Command of Jesus the water pots were filled with water and the water by his Divine Power is turned into Wine where the different dispensation of God and the world is highly observable Every man sets forth good Wine at first and then the worse But Christ not only turns water into Wine but into such Wine that at the last Draught is most pleasant the world presents us with fair hopes of pleasures honours and preferments but there 's bitterness in the end every sin smiles in the first address but when we have well drunk then comes that which is worse only Christ turns our water into Wine if we fill our water-pots with water if with David we water our Couch with our tears for sin Christ will come with the Wine of gladness sooner or latter and he will give the best wine at the last O how delicate is that new Wine which we shall one day drink with Christ in his Fathers Kingdom These were the first manifestations of Jesus you see he had several witnesses to set him forth some from Heaven and some on earth the Father Son and Holy Ghost witness from Heaven The Baptist Disciples and his works
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
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
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
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
it we should desire earnestly and seek out diligently for Jesus Christ to this purpose saith the Apostle Christ is the end of the Law for righteousness to every one that believeth Christ is the end of the Law i. Christ is the end of intention God by giving so holy a Law and by requiring such perfect obedience he would thereby humble and debase the Israelites so that they should earnestly fly to Christ in this sense the Law is our School-master to bring us to Christ that we might be justified by faith A School-Master you know doth not only whip or correct but also teach and direct so the Law doth not only threaten and curse if the work be not done but it shews where power and help is to be had viz. from the Lord Jesus Christ If this be so how much to blame are they that under pretence of Free-Grace and Christ cry down the Law Rather let us cry it up and this is the way to set up Free-Grace and Christ Surely he that discovers his defects by the perfect rule of the Law and whose Soul is imbittered and humbled because of those defects he must needs prize Christ desire Christ advance Christ in his thoughts above all the men in the world And thus far of the Covenant of Promise as it was manifested from Moses to David SECT V. Of the Covenant of Promise as manifested to David THe next breaking forth of this Gracious Covenant was to David and in this manifestation appears yet more of Christ the expression of it is chiefly in these words Although my House be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure 2 Sam. 23.5 For the right understanding of this we shall examine these Particulars 1. Who is the Author of this Covenant 2. To whom is the Covenant made 3. What is this that the Covenant is said to be made 4. How is the Covenant ordered 5. Wherein is the Covenant sure 6. VVhether is Christ more clearly manifested in this breaking forth of the Covenant than in any of the former 1. Who is the Author of this Covenant David sayes he hath made it he i God the Rock of Israel the everlasting Rock The Rock of their Salvation Psal 19.5 The Rock of their Strength Psal 62.7 The Rock of their Heart Psal 73.26 The Rock of their Refuge Psal 94.22 Their Rock and their Redeemer Psal 19.14 The Psalmist is frequent and ordinary in this stile to shew that God is the mighty stable and immutable foundation and defence of all the faithfull who fly unto him and will trust in him he is such a Rock as will not shrink nor fail his Creatures man is unstable but he is God and not man who is the Author of this Covenant 2. To whom is the Covenant made why saith David He hath made with me an everlasting Covenant i. either with Christ the Antitype or else with David himself the type of Christ To the former sense we have spoken elsewhere the latter I suppose more genuine the Covenant indeed was first made with Christ and then with David as a member of Jesus Christ Some are wholly for a Covenant betwixt God and Christ and they deny any such thing as a Covenant betwixt God and man but are not the Testimonies express Deut. 4.23 Jeâ— 31.31 Take heed to your selves lest you forget the Covenant which the Lord hath made with you And I will make a new Covenant with the House of Israel and with the House of Judah And by name do we not see God Covenanting with Abraham with Isaac and with Jacob Gen. 17.7 Gen. 26.2 Gen 35.12 Levit. 26.42 And here do we not see God Covenanting with David I have made a Covenant with my chosen I have sworn unto David Psa 8â— 313 5. Psa 132.11 and once have I sworn by my holiness that I will not lie unto David and the Lord hath sworn in truth unto David he will not turn from it Oh take heed of such Doctrines as tend unto Liberty Licentiousness the Covenant Gods makes with us binds us faster to God and if there be no Covenant betwixt God and us it opens a gap to the looseness of our spirits for how should we be charged with unfaithfulness unto God if we have not all entred into a Covenant with God 3. What is this that the Covenant is said to be made this holds forth to us the freeness of Gods entring into Covenant with us I will make my Covenant between me and thee saith God Gen. 17.2 or I will give my Covenant I will dispose my Covenant between me and thee so it is in the Originial And elsewhere it is plain Behold I give unto him my Covenant of peace when God makes a Covenant then he gives the Covenant of Grace unto all that he takes into Covenant with him The Lord set his love upon you said Moses to Isreal to take you into Covenant with him Num. 2â— 12 not because ye were more in number than other people but because he loved you Deut. 7.7 8. and chose your Fathers as noting out the freeness of his love towards them he loved them Why He loved them because he loved them This freeness of his Grace in giving a Covenant may appear in these Particulars 1. In that God is the first that seeks after us to draw us into Covenant with him we seek not him but he seeks us we chuse not him but he chuseth us he loves us first I am found of them that sought me not 1 Joh. 4.19 Isa 65.1 I said behold me behold me unto a Nation that was not called by my name 2. In that there is nothing in us to draw God into a Covenant with us many a man seeks first after the unmarried Virgin but then there is Beauty or there is Dowry or there is something or other which draws on the man but there is no such thing in us this made David say when he heard of Gods Covenant with him and his Who am I O Lord God 2 Sam. 7.18 19 and what is my Fathers House that thou hast brought me hitherto and is this the manner of man O Lord God q. d. O Lord God thou dealest familiarly with me as a man dealeth with man 1 Chr. 17.17 or as it is elsewhere Thou hast regarded me according to the estate of a man of high degree It would make any soul cry out that deeply weighs the freeness of this Covenant Psal 8.4 Lord what is man that thou art mindful of him or the son of man that thou visitest him 3. In that there is enough in us to keep off the Lord from ever owning us we are as contrary to God as darkness is to light or as evil is to good The carnal mind is enmity against God saith the Apostle it is not subject to the Law of God Rom. 8 7. neither indeed
to God You see now what we mean by this writing of the Law within us 5. How are we taught of God so as not to need any other kind of teaching comparatively I answer 1. God teacheth inwardly In the hidden part thou hast made me know wisdom Psal 51.6 Psal 16.17 saith David and again I thank the Lord that gave me counsel my reins also instruct me in the night season The reins are the most inward part of the Body and the night season the most retired and private time both express the intimacy of divine teaching man may teach the brains but God only teacheth the reins the knowledge which man teacheth is a swimming knowledge but the knowledge which God teacheth Cathedram habet in coelis qui corda doces Aug. is a soaking knowledge God who commanded light to shine out of darkness hath shined into our hearts Mans light may shine into the head but Gods light doth shine into the heart His Chair is in Heaven that teacheth hearts saith Austin 2. God teacheth clearly Elihu offering himself instead of God to reason with Job he tells him My words shall be of the uprightness of my heart Job 33.3 and my lips shall utter knowledge clearly If ever the Word come home to an heart it comes with a convincing clearness So the Apostle Our Gospel came unto you not in word only but in power and in the Holy Ghost and in much full assurance The word hath a treble Emphasis 2 Thes 1.5 assurance full assurance and much full assurance here is clear work 3. God teacheth experimentally the soul that is taught of God can speak experimentally of the Truths it knows I know whom I have believed saith Paul 2 Tim. 1.12 I have experienced his faithfulness and all-sufficiency I dare trust my all with him I am sure he will keep it safe to that day Common knowledge rests in generals but they that are taught of God can say As we have heard so we have seen they can go along with every truth and say It is so indeed I have experienced this and that Word upon my own Heart In this case the Scripture is the Original and their Heart is the Copy of it as you have heard they can read over the Promises and Threatnings and say Probatum est David in his Psalms and Paul in his Epistles speaks their very Hearts and feels their very temptations and makes their very objections they can set to their Seal John 3.33 that God is true they can solemnly declare by their lives and conversations that God is true and faithful in his word and promises 4. God teacheth sweetly and comfortably Thou hast taught me saith David Psal 119.102.103 and then it follows How sweet are thy words unto my taste Yea sweeter than the Honey to my Mouth He rolled the word and promises as Sugar under his Tongue and sucked from thence more sweetness than Sampson did from his Honey-comb Luther said he would not live in Paradise if he must live without the Word Cum vâ—rbo in iâ—sâ—rrâ—â—e â—â—e est â—ieâ—re Luth 4. tom opâ—r â—aâ— but with the Word said he I could live in Hell When Christ put his hand by the hole of the door to teach the heart her bowels were moved and then her fingers drop upon the handles of the Lock sweet smelling myrrhe Cant. 5.5 The teachings of Christ left such a blessing upon the first motions of the Spouses heart that with the very touch of them she is refreshed her fingers drop myrrhe and her bowels are moved as the very monuments of his gracious teachings So in Cant. 1.3 Cant. 1.3 Because of the savour of thy Oynement thy Name is as an Oyntment poured forth therefore do the virgins love thee Christ in Ordinances doth as Mary open a Box of Oyntments which diffuseth a spiritual savour in Church-Assemblies and this oâ—ly the spiritual Christian feels Hence the Church is compared to a Garden shut up a Fountain sealed Cant. 4.12 wicked men are not able to drink of her delicacies or smell of her sweetness a spiritual Sermon is a Fountain sealed up the spiritual administration of a Sacrament is a Garden enclosed Sometimes O Lord thou givest me a strange motion or affection said Augustine which if it were but perfected in me Aug. l. 16. Confes c. 40. I could not imagine what it should be but eternal life Christians these are the teachings of God and in reference to this we shall no more teach every man his neighbour and every man his brother saying know the Lord. Gods teaching is another kind of teaching than we can have from the hands of men there is no man in the world can teach thus and therefore they whom God teacheth need not any other kind of teaching respectively or comparatively 6. What is the universality of this knowledge They shall all know mâ— from the least of them to the greatest of them saith the Lord The meaning is that all that are in the Covenant of grace shall be so taught of God as that in some measure or other they shall every one know God inwardly clearly experimentally sweetly and savingly I know there are several degrees of this knowledge God hath several Forms in his School there are fathers for experience 1 Joh. 2.12 young men for strength and babes for the truth and being of Grace as one Star differeth from another in glory so also is the School of Christ But here I am beset on both sides 1. Many are apt to complain alas they know little of God! sweet babes consider 1. It is free grace you are stars though you are not stars of the first and second magnitude it is of the Covenant of grace that God hath let into your souls a little glimmering Case Correc instruct though not so much light as others possibly may have in point of holy emulation as one notes well we should look at degrees of grace but in point of thankfulness and comfort we should look at the truth and being of grace 2. If you know but a little you may in time know more God doth not teach all his lessons at first entrance Psal 119.130 it is true The entrance of thy Word giveth Light but this is as true that God lets in his Light by degrees it is not to be despised if God do but engage the heart in holy desires and longings after knowledge so that it can say in sincerity My Soul breaketh for the longing that it hath unto thy judgments at all times Psal 119.20 Others on the contrary ground themselves so learned from this very promise that they exclude all teachings of men The anointing say they teacheth us all things and we need not that any man teach us and they shall teach no more every man his neighbour and every man his brother 1 Joh. 2.27 Jer. 31.34 saying know the Lord for they shall all c. I
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
deserved but which is the comfort of us miserable sinners she looks at what he suffers and in how woful and wretched a case he is Her Plea was thus What Lord hast thou made all Men in vain wilt thou now destroy him for whom thou madest the World shall the housholder be cast out and thrown into prison and there remain till he hath paid the utmost Farthing shall all the Men and Women in the World from first to last be damned for ever and ever alas What profit is in their Blood What will it avail to crowd Men and Devils together in Hell-flames Will not those Devils the grand Enemies of God rejoyce at this And what then will become of thy great Name on Earth Is not this thy Name The Lord the Lord Merciful and Gracious Long-suffering and abundant in Goodness and Truth keeping Mercy for Thousands forgiving Iniquity Transgressions and Sins What will the Lord undo his Name Will the Lord cast off for ever And will he be favourable no more Is his Mercy clean gone for ever Will he be no more entreated hath God forgotten to be gracious Hath he in Anger shut up his tender Bowels With these and such like holy whisperings or mutterings did Mercy enter into Gods bowels and make them yern and melt again into compassions But 2. Truth must be heard as well as Mercy and she layes in matter of exception and her Plea was thus What is God but his Word Now this was thy word to Adam In the day that thou eatest thereof thou shalt die the death and this was thy word to all the Sons of Adam 〈◊〉 17. 〈◊〉 8.10 the soul that sinneth that soul shall die And God may not falsifie his word his word is truth falsifie truth That may not be all men are liars but God is true even truth it self This Plea of Truth is seconded by Righteousness and thus she bespeaks God shall not the Judge of all the world do right Thou hast declared thy self over and over to be just and righteous 〈◊〉 15. 〈◊〉 19.13 〈◊〉 6.5 7. 〈◊〉 â—5 17 O Lord God of Israel thou art righteous Righteous art thou O Lord and upright are thy Judgments Thou art righteous O Lord which art and wast and shall be Even so Lord God Almighty true and righteous are thy Judgments Yea the Lord is righteous in all his wayes and holy in all his works and wherein consists this righteousness but in rendring to every one according to his due And what is the sinners due 〈◊〉 â— 23 but Death The wages of sin is Death What shall not those sinners die the Death That were as before to make Truth false so here to do Right Wrong These were the Controversies at that time so that Peace could not tell how to speak a prevailing word amongst them nay the controversie grew so high that they made it their own cases what shall become of me said Mercy if God spare not sinners and what shall become of me said Justice if God do spare sinners what shall become of me said Mercy If God will shew no mercy And what shall become of me said Justice if God will do no Justice why alas perish said Mercy if thou wilt not pity if man die I die also and I perish said Justice if thou wilt have mercy surely I die if man die not To this it came and in these terms brake up the Assembly and away they went one from another Truth went to Heaven and was a Stranger upon Earth Righteousness went with her and would not so much as look down from Heaven Mercy she staid below still for where should Mercy be if not with the miserable As for Peace she went between both to see if she could make them meet again in better terms in the mean while our Salvation lies a bleeding the Plea hangs and we stand as Prisoners at the Bar and know not what shall become of us for though two be for us yet two are against us as strong and more stiff than they so that much depends upon this meeting for either they must be at peace between themselves or they cannot be at peace with us nor can we be at peace with God Many means were made before Christs time for a blessed meeting but it would not be Sacrifice and Burnt-Offering thou wouldst not have Heb. 10.5 these means were not prevalent enough to cause a meeting Where stuck it you will say Surely it was not long of Mercy she was easie to be intreated she looked up to Heaven but Righteousness would not look down and indeed here was the business Righteousness must and will have satisfaction or else Righteousness should not be Righteous either some satisfaction for sin must be given to God or she will never meet more better all men in the World were damned than that the Righteousness of God should be Unrighteous And this now puts on the great transaction of our Saviours Birth Well then our Saviour is born and this birth occasions a gracious meeting of the Attributes such an attractive is this Birth this Bud of Christ that all meet there indeed they cannot otherwise but meet in him in whom all blessed Attributes of God do meet It is Christ is Mercy and Christ is Truth and Christ is Righteousness and Christ is Peace 1. Christ is Mercy thus Zacharias prophesied Luke 1.78 That through the tender Mercy of our God the day-spring or Branch from on high hath visited us And God the Father of Christ is called the Father of mercies as if Mercy were his Son who had no other Son but his dearly boloved Son in whom he is well pleased 2 Cor. 1.3 John 14.6 2. Christ is Truth I am the Way and the Truth and the Life That Truth in whom is accomplished whatsoever was prefigured of the Messiah God shall send forth his Mercy and his Truth Psal 57.3 Psal 64.7 Exod. 34.6 Deut. 32.4 Psal 86.15 John 1.14 17. Jer. 23.6 Mal. 4.2 1 Car. 1.30 Heb. 7.2 Isa 9.6 Eph. 2.14 2 Thes 3.16 And O prepare Mercy and Truth And this is his Name the Lord the Lord abundant in Goodness and Truth He is a God of Truth saith Moses plenteous in Mercy and Truth saith David full of Grace and Truth saith John for the Law was given by Moses but Grace and Truth came by Jesus Christ He is Truth by Name and Truth by Nature and Truth by Office 3. Christ is Righteousness This is his Name whereby he shall be called the Lord our Righteousness And unto you that fear my Name shall the Son of Righteousness arise with healing under his Wings And Christ of God is made unto us Wisdom Righteousness and Sanctification and Redemption And according to his Type Melchisedech this was his Style King of Righteousness 4. Christ is Peace This is his Name wherewith he is called wonderful Councellor the Mighty God the everlasting Father the Prince of Peace And Christ
be one with him in a spiritual holy and a mystical union if God be not in our persons as truely though not as fully as in our nature we have no particular comfort from this design of his personal hypostatical and wonderful union 6. Christ was born so must we be new-born to this I have spoken when I laid it down as an evidence that unto us a Child is born and unto us a son is given only one word more we must be new born as once born by nature so new born by Grace there must be some resemblances in us of Christ born amongst us As 1. Christ born had a Father in Heaven and a Mother on Earth so in our new Birth we must look on God as our Father in Heaven and on the Church as our Mother on Earth it was usually said out of the Church no salvation and to this the Apostle alludes Jerusalem which is above is free Gal. 4.26 which is the Mother of us all indeed out of the Church there is no means of Salvation no Word to teach no Sacraments to confirm nothing at all to hold forth Christ to a soul and without Christ how should there be the Salvation of souls â—o that we must look on the Church as our Mother and on God as our Father not that we deny some to be as spiritual Fathers unto others Paul tells the Corinthians 1 Cor. 4.15 that he was their Father though yea have ten thousand instructers in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel but alâ—s such Fathers are but ministerial Fathers and therefore Paul seems to correct himself 1 Cor. 3.7 who is â—aul and who is Apollo but Ministers by whom yea believed even as the Lord gave to every man it is God only is our Father principally originally supreamly God only puts Grace and vertue into the womb of the Soul it is not possible that any creature should be a Creator of the new Creature O then let us look up to Heaven and say O Lord nâ—w make me nâ—w Create me O be thou my Father 2. When Christ was born all Jerusalem was troubled so when this new birth is we must look for it that much commotion and much division of heart will be the Deviâ— could not be cast out of the professed person but he would excâ—edingly fear and â—orment and vex the possâ—ssed person the truth is we cannot expect that Christ should expel Satan from those holds and dominions he hath over us but he will be sure to put us to great fear and terror in heart Besides not only the evil Spirit but Gods Spirit is for a while a Spirit of Bondage to make every thing as a mighty burden unto us there are many prâ—tenders to the grace of God in Christ but they cannot abide to hear of any pains or pangs in this new Birth O this is legal but I pray thee tell me dost thou ever know any woman bring forth in her sleep or in a dream without feeling any pain and how then should the heart of man be thus new changed and moulded without several pangs look as it is in the natural birth there are many pangs and troubles in in sorrow shalt thou bring forth Children so it is and must be in our spiritual birth there is usually I will not say alwayes to such or such a degree many pangs and troubles there 's many a throb and many an heart-ach ere Christ can be formed in us 3. When Christ was born there was a discovery of many of the Glorious attributes of God then Mercy and Truth met together and righteousness and peace kissed each other then especially was a discovery of the Goodness and Power and Wisdom and Holiness of God So when this New Birth is we must look upon it as a glorious discovery of those lovely Attributes As 1. Of his Mercy Goodness Love how often is this called his Grace and the riches of his Grace Christians you that know what the New Birth means do you not say The Goodness of God appears in this surely it was Gods Goodness to make a World but this is the riches of his Goodness to create a New Heart in you when Man by his sin was fallen he might have been thrown away as refuse fit fuel only for everlasting flames it might have been with mankind as it was with Devils in their deluge God did not provide an Ark to save so many as eight persons not one Angel that fell was the Object of Gods Grace And that God should pass by all those Angels and many thousands of the Sons Men and yet that he should look upon you in your Blood and bid you Live O the goodness of God! 2. As of the Goodness so in this New Birth there 's a discovery of Gods power and hence it is called a New Creature The very same Power that framed the World Gal. 6.15 is the framer of this New Creature the work of Conversion is set forth by the Work of Creation God only creates Man and God only converts Man in the Creation God said Let there be Light and there was Light in our conversion God saith Let there be Light and presently the same God shines in our hearts Nay this Power of conversion in some sense far passeth the Creation To whom is the Arm of the Loâ—d revealed Isa 53.1 the Lord puts to his Arm his Power his Strength indeed in Conversion of Souls when he made the World he met with nothing to resist him he only spake the word and it was doâ—e but in the conversion of a sinner God meets with the whole frame of all creatures opposing and resisting him the Devil and the World without and sin and corruption within here then must needs be a Power against all Power 3. As of the Goodness and Power of God so in this New Birth there 's a discovery of the Wisdom of God I might instance in many particulars As 1. In that the regenerate are most-what of the meanest and contemptiblest persons not many wise 1 Cor. 1.27 not many noble c. 2. In that many times God takes the worst Weeds and makes them the sweetest Flowers thus Paul Zacheus the Publicans and Harlots 3. In that the regenerate are of the fewest and least number many are called but few are chosen 4. In that God chooseth such a time to be his time of love wherein he usually discovers many concurrences of strange love meeting together read Ezek. 16.4 5 6 8 9. in all these particulars is his Wisdom wonderful 4. As of the Goodness Power and Wisdom of God so in this New Birth there 's a discovery of the holiness of God If a clod of Earth or a piece of Muck should be made a glorious Star in Heaven it is not more wonderful than for a sinner to be made like an Angel doing the Will of God it argues the
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
me 10. Now he discovered his obedience to his Father in preaching the Gospel up and down He foresaw that the night drew on in which no man could work and therefore now he hastned to do his Fathers business now he pours out whole Cataracts of holy Lessons and still the people drew water from this Fountain which streamed out in continual emanations he added wave to wave and line to line and precept to precept and at last he gave them his farewel Sermon which is the most spiritual and comfortable piece that ever was uttered it comprehends the intentions of his departure to prepare places for his Saints in Heaven and in the mean while he would send them the holy Ghost to supply his room to furnish them with proportionable comforts to enable them with gifts to lead them into all truth and to abide with them for ever In conclusion of all he gave them his blessing and prayed for them and then having sung an hymn he goes away and prepares for his sufferings Rom. 5.19 2. Hitherto of the obedience of Christ what was it but a visible commentary of Gods Law but now for its influence on us By the obedience of one many shall be made righteous Observe The righteousness of the Law fulfilled and fully accomplished in the person of Christ is as truly ours if we believe in Christ as if it were in our selves or as if the Law had been fulfilled in our own persons Rom. 10.4 Thus Christ is the end of the Law saith the Apostle for righteousness to every one that believeth Christ hath not only determined and put an end to the Ceremonial Law but he is also the end of the moral Law he hath perfectly in his own person accomplished the Moral Law and that not for himself but for righteousness to every one that truly believes in him Rom. 8.4 And God sent his Son that the righteousness of the Law might be fulfilled in us These words in us much trouble Interpreters for though we believe yet are we imperfectly holy how then should the Law be fulfilled in us But 't is answered that the righteousness of the Law is fulfilled in us not by inhesion or sanctification but by imputation and application i.e. in our nature which Christ took upon him it was in Christ and is imputed unto us and so the righteousness of the Law is fulfilled in us It is well observed of Beza that the Apostle saith not That the Righteousness of the Law might be fulfilled by us or of us or by any Righteousness inherent in our own persons but in us because it is to be found in Christ whose members we are who walk not after the Flesh but after the Spirit The point is sweet but I cannot stay on it In reference to what I have spoken of the righteousness of Christ habitual and actual a great controversie is risen in our dayes of which in the next Section SECT V. Of the great controversie whether we are not justified by the passive righteousness of Christ only without any consideration had to the righteousness of Christ either inherent in him or performed by him FOr my part I am for the negative upon these well known grounds Argu. 1 1. By what alone the Law is not fully satisfied by that alone we are not justified but by the passive obedience of Christ alone the Law is not fully satisfied therefore by his passive obedience only we are not justified Thus far I grant that the Law is fully satisfied by his passive obedience in respect of the penalty therein threatned but not in respect of the Commandment for the obtaining of the blessedness therein promised and the righteousness of the Law is thus described Rom. 10.5 that the man which doth these things shall live by them Against this are divers exceptions of the Adversaries As 1. That the Law is satisfied either by doing that which is commanded or by sufferring the punishment which is threatned Answ It is true in respect of the penal Statutes of men but not in respect of the Commandments of God in which there is not only a penalty threatned but a blessedness promised if man had continued in his integrity the Law might have been satisfied by obedience only but being fallen into a state of disobedience two things are necessarily required to the fulfilling of the Law i.e. the bearing of the penalty and the performing of the Command the one to escape Hell and the other to obtain Heaven 2. They except that whosoever are freed from Hell are also admitted to Heaven Answ The reason thereof is because Christ who did bear the punishment to free us from Hell did also fulfil the Commands to bring us to Heaven but howsoever these two benefits of Christ do alwayes concur in the party justified as the causes thereof concurred in Christ who not only did both obey and suffer but in obeying suffered and in suffering obeyed yet both the causes between themselves and the effects between themselves are carefully to be distinguished for as it is one thing to obey the Commandment and another thing to suffer the punishment so it is one thing to be freed from Hell by Christ his suffering the penalty and another thing to be intitled to Heaven by Christ his fulfilling the Commandments 3. They except that God is a most free Agent and therefore he may if he will justifie men by the passive righteousness of Christ only without fulfilling of the Law Answ What God may do if he will I will not dispute but sure I am that he justifieth men according to his will revealed in his Word and there we find that as we are justified from our sins by the Blood of Christ so also we are made just by the active though not only by the active obedience of Christ For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous And if when we were enemies Rom. 5.19 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5.10 by his life which he lived before his death and by his life which he lived and doth live after his death by the acts of his life before his death meritoriously and by the acts of his life after his death as by his resurrection ascension session and intercession effectually Christ is made unto us of God saith the Apostle both redemption and righteousness redemption to deliver us from sin 1 Cor. 1.30 Dan. 9.24 and righteousness to bring in everlasting righteousness 4. They except that if we are justified by Christ his fulfilling the Law then we are justified by a legal righteousness but we are not justified by a legal righteousness but by such a righteousness as without the Law is revealed in the Gospel Answ The same righteousness by which we are justified is both legal and evangelical in divers respects
Question and therefore I shall not amuse my self in giving any account of it only these remain as sure truths 1. That the things communicated to our inward man I mean those inward motions and suggestions to holiness and obedience are frequently and usually by the administration of Angels 2. That the same things communicated to our inward man are ever originally and primarily from the Spirit of Christ and hence it is that commonly we put them all on that score we give them all to Christs Spirit 3. That 't is proper to the spirit to enlighten the understanding and to determine the will effectually the Angels are but Cisterns the spirit is the fountain the Angels may speak and move us to our duties but the blessing the efficacy is of the Spirit and in this respect we leave to Christ and his Spirit the all in all Well then O my soul consider especially in Church assemblies and in the enjoyment of Ordinances the especial presence of Christ in the presence of his spirit and in the presence of his Angels What dost thou feel any stirrings actings movings in thy spirit dost thou feel any quickening warming feeding cherishing healing Gen. 28.16 17 mollifying melting comforting strengthening in thy inward parts say then Surely the Lord is in this place this is none other but the House of God this is the gate of Heaven O here is the Spirit and here are the Angels ascending and descending and therefore avoid Sathan avoid all prophane thoughts and earthly-mindedness avoid dulness deadness drousiness avoid looseness lasciviousness and all irreverence 1 Cor. 11.10 because of the Angels and because of the Spirit and because of the especial presence of Christ which encauses them both 6. Consider the the Preaching of Christ O the admirable Sermons of this great Prophet the Spouse tells us His Lips like Lillies dropped sweet smelling Myrrh his Doctrine was sweet as the Lillies and sound as the Myrrh His Lipps were like Lillies Cant. 5.13 as certain odoriserous Lillies that cast forth a sweet smelling savour they were full of Heavenly Grace and sweetness Grace saith the Psalmist was poured into his lips Psal 45.2 and they dropped sweet-smelling Myrrh the nature of this Herb is to keep from putrefaction as it is sound it self so it makes other things sound Error is of a putrifying nature corrupting and defiling the soul but the Doctrine of Christ keeps the soul sound it is the souls preservative it keeps the soul free from all corruption and defilement See here the prophetical office of Christ held forth in similitudes his lips were ever dropping distilling publishing sweet and sound truths Read and peruse those Sermons he hath left on record yea ruminate and meditate on them in order to piety and an holy life How sweet was the first Sermon of Christ Repent Matth. 4.17 John 3.3 for the Kingdom of Heaven is at hand And how Spiritual was that Sermon of Christ Except a man be born again he cannot see the Kingdom of God It may be thou art a Doctor a Master of Israel thou art a learned Schollar thou art a man of parts and abilities in other things it may be thou hast read so long in the Bible thou hast heard so many and so many Sermons c. but ah miserable soul it may be all the work is to do still within Come say this Sermon of Christ to thine own soul Vnless I be born again I cannot enter into Heaven born again O Lord what is that was ever such a thing done upon me was ever I cast into the pangs of a new birth and continued I in those pangs untill Christ Jesus was formed in me are old things done away and are all things now become new is the old man the old lusts the old conversation quite abandoned and left are my principles new my aims and ends new my life and conversation new Thus might I paraphrase on all the Sermons but I intend brevity only consider O my soul as if this Sermon and all the rest had been preached to thee Reallize Christ standing by thee Heb. 12.25 and opening his mouth and teaching thee thus and thus surely there is a speaking of Christ from Heaven See that ye refuse not him saith the Apostle that speaketh from Heaven And besides he hath his Ministers here on earth and they are daily Preaching over these Sermons of Christ again and again they Preach such things as were first spoken by the Lord himself Heb. 2.3 2 Cor. 5.20 1 Tim. 4.15 they beseech and pray thee in Christ's stead O then meditate on these things and give thy self wholly to them that thy profitting may appear to all 7. Consider the miracles of Christ in pursuance of the Doctrine delivered in his blessed Sermons Here 's a world of matter to run over such miracles are done by Christ as never man did before Moses indeed smote the Rock and the waters gushed out but he could not turn Water into Wine Elisha raised a Child that was dead to life but Jesus raised one who had been dead four days yea who was buried and corrupted Elias and Samuel and all the Prophets and the succession of the high Priests in both the Temples put all together never did so many and so great miracles as Jesus did he turned water into Wine he healed the Noble-mans Son even at the point of death he cured the Leaprous by his touch he made the lame man to walk and the crooked limbs to become straight he made habitual diseases and inveterate of eighteen years continuance and once of thirty eight years to disappear at his speaking even as darkness at the brightness of the Sun John 9.23 he fed thousands of People with two small fishes and five loaves he cast out Devils and commanded them whithersoever he pleased he restored sight to the blind in a word he did such miracles as no man else ever did and the poor blind man proved it by instance of himself It was never heard that any man opened the Eyes of one that was born blind O my Soul consider of these miracles and believe that Doctrine which was ratified with Arguments from above how shouldst thou but assent to all those mysterious truths which were so strongly confirmed by an Almighty hand What dost thou think a meditation needless in this respect art thou fully satisfied of the truth of Scriptures It is well I hope thou art and yet who knows how soon thou mayst be put to it by an enemy or a strong temptation One can tell us in print Some are now talking of a tolleration of all Religions and some desire that the Jews may have a free commerce amongst us it is good therefore to be well armed at this point and the best Argument to prove the verity of the Gospel next to the inward testimony of the Spirit is this demonstration or common place of the miracles of Christ Luke 6.13 Mat. 28.19
saw thee in danger of death through thy own unbelief for except thou sawest in his hands the print of the nails and put thy finger into the print of the nails except thou hadst clear manifestations of Christ even to thine own sense thou wouldest not believe he condescends so far to succour thy weakness as to manifest himself by several witnesses three in heaven and three on earth yea he multiplies his three on earth to thousands of thousands so many were the signes witnessing Christ that the Disciple which testified of them John 21.25 could say If they should be written every one the world could not contain the Books that should be written 4. When he saw the buying and selling in the Temple yea making Merchandize of the Temple it self I mean of thy Soul which is the Temple of the holy Ghost he steps in to whip out those Buyers and Sellers those Lusts and Corruptions O cries he will you sell away your souls for Trash O what is a man profitted though he gain the whole world and lose his own Soul Prov. 30.2 3. 5. When he saw thee like the horse and mule more brutish than any man not having the understanding of a man thou neither learnedst wisdom nor hadst the knowledge of the most holy he came with his instructions adding line unto line and precept on precept teaching and preaching the Gospel of the Kingdom and sealing his truths with many Miracles Mat. 4.23 that thou maist believe and in believing thou mightest have life through his Name and Oh! what is this but to make thee wise unto salvation 6. When he saw thee a sinner of the Gentiles a stranger from the common-wealth of Israel and without God in the world he sent his Apostles and Messengers abroad and bad them preach the Gospel to thee q. d. Go to such a one in the dark corner of the world an Isle at such a distance from the Nation of the Jews and set up my Throne amongst that people open the most precious Cabinet of my Love there and amongst that People tell such a Soul that Jesus Christ came into the world to save sinners of whom he is one O admirable Love 7. When he saw thee cast down in thy self and refusing thy own Mercy crying and saying what is it possible that Jesus Christ should send a Message to such a dead Dog as I am why the Apostles Commission seems otherwise Go not into the way of the Gentiles Mat. 10.5 6. or into any City of the Samaritans enter ye not but go rather to the lost sheep of the House of Israel O I am a lost sheep but not being of the House of Israel what hope is there that ever I should be found He then appeared and even then he spred his arms wide to receive thy soul he satisfied thee then of another Commission given to his Apostles Go teach all Nations And he cried even then Come unto me thou that art weary and heavy laden with sin and I will receive thee into my bosom Mat. 28.19 and give thee rest there 8. When he saw thee in suspence and heard thy complaint But if I come shall I find sweet welcome I have heard that his ways are narrow and straight Oh it is an hard passage and an high ascent up to heaven Many seek to enter in but shall not be able Luke 13.24 Oh! what shall become of my poor Soul why then he told thee otherwise Prov. 3.17 that all his ways were ways of pleasantness and all his paths peace he would give thee his Spirit that should bear the weight and make all light he would sweeten the ways of Christianity to thee that thou shouldest find by experience that his yoke was easie Mat. 11.29 and his burden was light 9. When he saw the wretchedness of thy Nature and original pollution he took upon him thy Nature and by this means took away thy original sin O here is the lovely Object What is it but the absolute holiness and perfect purity of the Nature of Christ This is the fairest Beauty that ever eye beheld this is that compendium of all Glories now if Love be a motion and union of the Appetite to what is lovely how shouldst thou flame forth in loves upon the Lord Jesus Christ this is rendered as the reason of those sparklings Thou art fairer than the children of men Psal 45.2 10. When he saw thee actually unclean a transgressor of the Law in thought word Heb. 10.9 and deed then he said Lo I come to do thy will O God and wherefore would he do Gods will but meerly on thy behalf O my Soul canst thou read over all these passages of Love and dost thou not yet cry out O stay me comfort me for I am sick of Love Can a man stand by an hot and fiery furnace and never be warmed Oh for an heart in some measure answerable to these Loves Surely even good natures hate to be in debt for love and is therein thee O my soul neither grace nor yet good nature O God forbid awake awake thy ardent love towards the Lord Jesus Christ why thou art rock and not flesh if thou beest not wounded with these heavenly darts Christ loves thee is not that enough fervent affection is apt to draw love where is little or no beauty and excellent beauty is apt to draw the heart where there is no answer of affection at all but when these two meet together what breast can hold against them See O my soul here is the sum of all the particulars thou hast heard Christ loves thee and Christ is lovely his heart is set upon thee who is a thousand times fairer than all the children of men doth not this double consideration like a mighty loadstone snatch thy heart unto it and almost draw it forth of thy very breast O sweet Saviour thou couldst say even of thy poor Church though labouring under many imperfections Thou hast ravished my Heart Cant. 4.9 10. my Sister my Spouse thou hast ravished mine heart with one of thine eyes with one chain of thy neck how fair is thy love my Sister my Spouse how much better is thy love than wine and the smell of thy oyntments than all Spices Couldst thou O blessed Saviour be so taken with the incurious and homely features of the Church and shall not I much more be enamoured with thy absolute and divine Beauty It pleased thee my Lord out of thy sweet ravishments of thy heavenly love to say to thy poor Church Turn away thine Eyes from me for they have overcome me but Oh let me say to thee Turn thine eyes to me that they may overcome me my Lord Cant. 6.5 I would be thus ravished I would be overcome I would be thus out of my self that I might be all in thee Thus is the Language of true love to Christ but alas how dully and flatly do I speak
man have a quarrel against any even as Christ forgave you so also do ye 1 Pet. 1.15 16. And as he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy Against this some object how can we be holy as Christ is holy first the thing is impossible and secondly if we could there would be no neeâ— of Christ But I answer to the first the thing if rightly understood is not impossible we are commanded to be holy as Christ is holy not in respect of equality as if our holiness must be of the same compass with the holiness of Christ but in respect of quality our holiness must be of the same stamp and truth as the holiness of Christ as when the Apostle saith That we must love our neighbor as our self the meaning is Rom. 13.9 not that our love to our neighbor should be Mathematically equal to the love of our self for the Law doth allow of degrees in love accordingly to the degrees of relation in the thing beloved Rom. 12.9 Do good unto all men specially to those of the houshold of faith love to a friend may safely be greater than love to a stranger or love to a wife or child may safely be greater than to a friend yet in all our love to others it must be of the self same nature as true as real as cordial as sincere as solid as that to our selves We must love our neighbor as our selves i.e. unfeignedly and without dissimulation Again I answer to the second Christ is needful notwithstanding our utmost holiness in two respects 1. Because we cannot come to full and perfect holiness and so his grace is requisite to pardon and cover our failings 2. Because that which we do attain unto it is not of or from our selves and so his spirit is requisite to strengthen us unto his service We must be holy as Christ is holy yet still we must look at the holiness of Christ as the sun and root and fountain and that our holiness is but as a beam of that sun but as a branch of that root but as a stream of that fountain For the third how we must conform to this life I answer 1. Let us frame to our selves some Idea of Christ let us set before us the life of Christ in the whole and all the parts of it as we find it recorded in God's Book It would be a large picture if I should draw it to the full but for a taste I shall give it in few lines Now then setting aside the consideration of Christ as God or as Mediator or as Head of his Church 1. I look at the mind of Christ at his judgment will affections such as love joy delight and the rest and especially at the compassions of Jesus Christ O the dear affections and compassions which Christ had towards the sons of men this was his errand from Heaven and while he was upon the earth he was ever acting it I mean his pitifulness Luke 4.18 Psal 147.3 I mean his affections and compassion in healing broken hearts so the Psalmist He healeth the broken in heart and bindeth up their wounds it is spoken after the manner of a Chirurgion he had a tender heart towards all broken hearts he endeavoured to put all broken bones into their native place again nor speak I thus only of him in respect of his office but as he was man he had in him such a mind that he could not but compassionate all in misery O what bowels what stirrings and boylings and wrestlings of a pained heart touched with sorrow was ever upon occasion in Jesus Christ Matth. 14.1 Mark 6.34 peruse these texts and Jesus went forth and saw a great multitude and he was moved with compassion towards them and he healed their sick And Jesus when he came out saw much people and was moved with compassion towards them because they were as sheep not having a shepherd Mark 1.40 41. And there came a leper to him and kneeling down to him and saying to him if thou wilt thou canst make me clean and Jesus moved with compassion put forth his hand and touched him saying I will be thou clean Then Jesus called his disciples unto him Mat. 15.32 and said I have compassion on the multitude And for the two blind men that cried out Have mercy on us O Lord thou son of David Matth. 20.34 Luke 15.20 it is said that Jesus stood still and he had compassion on them and touched their eyes And the poor prodigal returning When he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him How sweet is this last Instance that our sense of sinful weakness should be sorrow and pain to the bowels and heart of Jesus Christ you that are Parents of young Children let me put the case if some of you standing in the relation of a Father should see his Child sweat and wrestle under an over-load till his back were almost broken and that you should hear him cry Oh I am gone I faint I sinck I dye would not your bowels be moved to pity and would not your hands be stretched out to help or if some of you standing in the relation of a Mother should see your sucking Child fallen into a pit and wrestling with the water and crying for help would you not stir nor be moved in heart nor run to deliver the Child from being drowned Surely you would and yet all this pity and compassion of yours is but as a shadow of the compassions and dear affections that were and that are in the heart of Jesus Christ O he had a mind devoid of sin and therefore it could not but be full of pity mercy and tender bowels of compassion 2. I look at the grace in Christ O he was full of grace yea full of all the graces of the Spirit Cant. 1.13 14. A bundle of Mirrh is my well-beloved to me My Beloved is unto me as a cluster of camphire in the vineyards of Engedi a bundle of Myrrh and a cluster of camphire denote all the graces of the Spirit as many flowers are bound together in a nosegay so the variety of the graces of the Spirit concenter'd in the heart of Jesus Christ ex gr Matth. 21.5 1. In him was meekness He cometh unto thee meek he had a sweet command and moderation of his anger Num. 12.3 he was meek as Moses nay though Moses was very meek and very meek above all the men that were upon the face of the earth yet Christ's meekness exceeded Mose's as the body doth exceed the shadow 2. In him was humility he saved not the world by his power but by his humility in his incarnation Christ would be humble and therefore he was born of a poor Virgin in a common Inn in his
its swinge and breaking out the heart that lodged it abhors its self in dust and ashes cries mightily unto God for mercy and pardon repairs the breach with stronger resolution and more invincible watchfulness against future assaults but a Lust unmortified possesseth it self and rules and reigns in the heart and soul it abides there and will not away I shall not deny but there may be a cessation of its actings for a time but that is not any want of good will as they say but only of matter means opportunity enticement company provocation or the like and after such cessation or forbearance the heart usually entertains it again with more greediness it lies and delights in it as much as ever it hardens it self most obstinately in it as if it were impossible to leave it or live without it with any kind of comfort 4. True mortification is a painful work The very word imports no less to kill a man or to mortifie a member will not be without pain hence it is called a crucifying of the flesh Gal. 5.24 Mat. 5.29 30. and a cutting off the right hand a plucking out the right eye they that are Christ's have crucified the flesh if thy hand offend thee cut it off and if thy eye offend thee pluck it out in this respect this death unto sin carries with it a likeness to the death of Christ it is attended with agonies and soul-conflicts both before and after our conversion 1. Before conversion before the first wound be given it why then ordinarily there is some compunction of Spirit some pricking of heart what a case do we find the Jews in when after Peters Sermon they were pricked at their hearts and what an agony do we find the Jailor in when he came trembling in and falling down at the Apostles feet and crying out Sirs What shall I do to be saved With such agonies as these Acts 2.7 Acts 16.30 is the beginning of mortification usually attended I do not say that they are alike in all whether for degree or continuance but in ordinary true and sound conversion is not without some of these soul-conflicts 2. After conversion after the first round there are some agonies still for though a Believer be delivered of sin in respect of the guilt and reigning power yet he hath still some remainders of sinful Corruption left within him which draw many a groan and many a sign from his trembling heart Rom. 8.23 we also have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the Redemption of our bodies such are the groans of mortifying Saints Saints dying unto sin like the groans of dying men whose souls being weary of their bodies do earnestly desire a dissolution and thus Paul groaned when he said O wretched man that I am Rom. 7.24 who shall deliver me from the body this death Oh what a Touchstone is this how will ihis discover true mortification from that which was counterfeit Some may think they are dead unto sin when in deed and in truth they are not dead but asleep unto sin and it appears by this because there were no pangs in their death you know this is a difference betwixt death and sleep there are pangs in the one but not in the other O my soul examine what pangs were there in thy death unto sin what agonies what soul-conflicts hast thou felt what compunction of heart what affliction of Spirit hast thou endured for sin what trouble hast thou had to find such a law in thy members rebelling against the law in thy mind Rom. 7.23 and bringing thee into captivity to the Law of sin why surely thou art not so mortified as to be freed wholly from the power of sin it may be it doth not rule in thee as a Prince yet certainly it tyrannizeth over thee it oft-times carries thee contrary to the bent of thy regenerate mind to the omittting of what thou wouldst do and to the committing of what thou wouldst not do and is not this an affliction of Spirit doth not this cause frequent conflicts in thy spirit if not thou mayest well suspect that sin is not dead but asleep or if it be dead to thee yet thou art not dead to it I confess death-pangs are not all alike in all some have a more gentle and others a more painful death so it is in this Spiritual death unto sin and that herein there may be no mistake I shall propound this question What is the least measure of these pangs these soul-agonies and conflicts that are necessarily required to true mortification I answer 1. There must be a sense of sin and of Gods wrath due unto sin such a sense we find in Jesus Christ he was very sensible of the weight and burden of those sins and of the wrath of God that lay upon him which made him cry out My God My God why hast thou forsaken me thus souls in the act of Mortification sometimes cry out O my sins and Oh God's wrath 2 There must be sorrow for Sin Such an affection we find also in Jesus Christ My soul is exceeding sorrowful even unto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.10 he was beset and surrounded with sorrows so every mortified sinner at one time or other he feels an inward sorrow and grief even that Godly sorrow which the Apostle speakes of a sorrow according to God i. e coming from God well-pleasing to God and bringing to God back again 3. There must be a desire of being freed and delivered from sin Luke 12.50 such a desire we find also in Jesus Christ I have a Baptism to be Baptised with and how am I straitned until it be accomplished A regenerate soul earnestly desires to be freed not only from the guilt but also from the power of sin O wretched man that I am who shall deliver me c 4. There must be answerable endeavours in effectual strivings against sin Heb. 12.4 Ye have not resisted unto blood striving against sin How did our Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears Heb. 5.7 so will a regenerate soul wrestle with God about tâ—â— death of sin praying watching going out in the strength of God and engaging in a continual war a deadly fewd against it and these are the least of those soul-conflicts wherewith this mortification or death unto sin is attended Now try we the truth of our Mortification by these signs Doth it spring from a right root of Faith is it general and universal in respect of all sins is it accompanied with combates doth the flesh lust against the Spirit and the Spirit against the flesh and in this combate doth the spirit at last prevail and triumph over the flesh do we find it a painfull work both before and after conversion why then may I say with the Apostle now I know Christ
Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Cross of Christ to the death of Christ the death of Jesus was the cause of this death in Paul How much more shall the blood of Christ purge our Consciences from dead works to serve the living God Heb. 9.14 There is in the death of Christ first a value and secondly a vertue the former is available to our justification the latter to our sanctification now sanctification hath two parts mortification and vivification Christ's death or passive obedience is more properly conducible to the one his life or active obedience to the other Rom. 6.5 Hence Believers are said to be engraffed with Christ in the likeness of his death there is a kind of likeness betwixt Christ and Christians Christ died and the Christian dies Christ died a natural death and a Christian dies a spiritual death Christ died for sin and the Christian dies for sin this was another end of the death of Christ there issues from his death a mortifying vertue causing the death of sin in a Believer's soul one main part of our sanctification O my soul look to this herein lies the pith and marrow of the death of Christ and if now thou wilt but act and exercise thy faith in this respect how mightest thou draw the vertue and efficacy of his death into thy soul But here is the question how should I manage my Faith or how should I act my faith to draw down the vertue of Christ's death and so to feel the vertue of Christ's death in my soul mortifying crucifying and killing sin I answer 1. In prayer meditation self-examination receiving of the Lord's Supper c. I must propound to my self and soul the Lord Jesus Christ as having undertaken and performed that bitter and painful work of suffering even unto death yea that of the Cross as it is held out in the History and Narrative of the Gospel 2. I must really and steadfastly believe and firmly assent that those sufferings of Christ so revealed and discovered were real and true undoubted and every way unquestionable as in themselves 3. I must look upon those grievous bitter cruel painful and with all opprobrious execrable shameful sufferings of Christ as very strange and wonderful but especially considering the spiritual part of his sufferings viz. the sense and apprehension of God's forsaking and afflicting him in the day of his fierce anger I should even be astonished and amazed thereat what that the Son of God should lay his head on the block under the blow of divine Justice that he should put himself under the wrath of his heavenly Father that he should enter into the combat of Gods heavy displeasure and be deprived of the sense and feeling of his love and mercy and wonted comfort how should I but stand agast at these so wonderful sufferings of Jesus Christ 4. I must weigh and consider what it was that occasioned and caused all this viz. Sin yea my Sin yea this and that Sin particularly This comes nearer home and from this I must now gather in these several Conclusions As 1. It was the Design of Christ by his sufferings to give satisfaction to the infinite Justice of God for sin 2. It was intended and meant at least in a second place to give out to the world a most notable and eminent instance and demonstration of the horridness odiousness and execrableness of sin sith no less than all this yea nothing else but this would serve the turn to expiate it and atone for it 3. It holds forth again as sin is horrid in its self so it cannot but be exceeding grievous and offensive to Christ Oh it cost him dear it put him to all this pain and Torture it made him cry out My God my God why hast thou forsaken me how then should it but offend him above all above any thing in the world 4. If therefore there be in me any spark of love towards Christ or any likeness to Christ or if I would have Christ to bear any affection love regard or respect unto me it will absolutely behoove me by all means to loath sin and cast it away from me to root it up to quit my hands and to rid my heart of it The truth is I cannot possibly give forth a more pregnant proof of my sincere love entire affection respect conformity resemblance sympathy to and with Christ than by offering all violence usually all holy severity against sin for his very sake Now when the heart is thus exercised God by his Spirit will not fail to meet us our desire and endeavour of our soul to weaken and kill sin in the soul is not without its reward but especially when sin hath in this way and by this means lost the affection of the soul and is brought in hatred and disesteem it decayes and dyes of it self for it only liveth and flourisheth by the warm affections good thoughts and opinion that the soul hath of it So that matters going thus in the heart the influence that should nourish and maintain sin is cut off and it withers by degrees till it be finally and fully destroyed Thus for directions now for the encouragements of our faith to believe in Christ's death consider 1. The fulness of this object Christ crucified there is a transcendent all-sufficiency in the death of Christ in a safe sense it contains in it universal redemption it is sufficient for the redemption of every man in the world yea and effectual for all that have been are or shall be called into the state of grace whether Jews or Gentiles bound or free I know some hold that Christ dyed for all and every man with a purpose to save only thus they explicate 1. That Christ dyed for all men considered in the common lapse or fall but not as obstinate impenitent or unbelievers he dyed not for such as such 2. That Christ dyed for all men in respect of the request or impetration of salvation but the application thereof is proper to believers 3. That Christ dyed not to bring all or any man actually to salvation but to purchase salvability and reconciliation so far as that God might and would salva justitia deal with them on terms of a better covenant 4. That Christ hath purchased salvability for all men but faith and regeneration he hath merited for none because God is bound to give that which Christ hath merited of him although it be not desired or craved I cannot assent to these positions but thus far I grant that Christ's death in it self is a sufficient price and satisfaction to God for all the world and that also it is effectual in many particulars to all men respectively in all the world every man in one way or other hath
not here but risen Mat. 28.6 as they said Come see the place where the Lord lay Others think it was to do their office of duty and service to Christ Jesus to make way for his body to pass out of the grave without any penetration of other Bodies for my part I adhere to these though we need not to exclude the former for the stone might be removed both that Christ might come forth and that the women might be convinc'd that he was risen again But as for the opinion of them who think the stone was not removed till after the resurrection that the body of Christ went through the grave-stone when he rose again it is without all warrant the very order of nature will not permiâ— that one body should pass through another without corruption or alteration of either We say two bodies cannot be together and at once in one proper place no more than one body can be together and at once in an hundred or a thousand places now that Angelical argument is full for this he is not here for he is risen he is not in the grave Mat. 28.6 for he is risen out of the grave he could not be in the grave and out of the grave at one and the same time But I mean not to dwell on controversial Points Mat. 27.52 53. 5. That Christ rose again accompanied with others and the graves were opened and many bodies of Saints wâ—ich slept arose and came out of the graves after his resurrection and went into the holy City and appeared unto many It may be the graves were opened when Christ was laid down in his grave yet the spirits came not into the dead bodies till Christ's Resurrection the Text iâ— plain that they came not out of their graves till Christ was raised Christ is the beginning saith the Apostle the first-born from the dead Col. 1.18 how the first-born I answer both in time and efficacy 1. In time he rose to eternal life the first of all men This was the sum of Paul's preaching that Christ should suffer and that he should be the first that should rise from the dead It is true indeed Acts 26.2 3. that Lazarus and fundry others rose before Christ but they rose to live a mortal life and to die again Christ was the first of all that rose to eternal life never any in the world rose before Christ in this manner 2. In respect of efficacy Christ rose first that by his power all the rest might rise there is in Christ's resurrection a reviving and a quickning vertue and herein is a main difference betwixt the Resurrection of Christ and the Resurrection of any other man the Resurrection of Abraham availes nothing to the resurrection of Isaâ—c or of Jacob but the resurrection of Christ availes to the resurrection of all that have believed or that shall believe in him is not Christ called a quickning Spirit how then should he but quicken all his members 1 Cor. 15.45 when a man is cast into the Sea and all his body is under water there is nothing to be looked for but present death but if he carry his head above the water there is good hope then of a recovery now Christ is the head unto his Church and therefore he being raised all his members must follow in their time no sooner did Christ arise but many of the bodies of the Saints arose not all that were dead but only some to shew the resurrection of all to come the time for the whole Churches rising being not yet till the great resurrection day It is a question what became of those bodies which now arose Some think they died again but it is more probable that seeing they rose to manifest the quickning vertue of Christ's resurrection that they were also glorified with Christ and as they rose with Christ arising so they ascended up into heaven with Christ ascending 6. That Christ rose again with a true perfect incorruptible powerful spiritual agile and glorious body 1. He had a true body consisting of flesh and blood and bone so he told his Disciples when they supposed him a Spirit Handle me Luke 24.39 and see said he for a Spirit hath not flesh and bones as ye see me have I know this body after his resurrection was comparatively a spiritual body yet for all that he never laid aside the essential properties of a true body as length and breadth and visibility and locality and the like he still keepeth these because they serve to the being of a true body 2. He had a perfect body however he was cut and bored and mangled before his death yet after his resurrection all was perfect Eusebius tells of one of the Children of the Machabees that were put to death for the profession of the Truth and when they cut off his members saies he I have received these from heaven and now I do give them unto the God of heaven and I hope I shall have them again Not a member of Christ was wanting not a bone out of joint but all was perfect 3. He had an incorruptible immortal body To this end saith the Apostle Christ both died and rose and revived and why revived but to shew that he rose never to die again The Apostle is yet more express Christ being raised from the dead dieth no more death hath no more dominion over him Consonant hereunto is that of Christ I am he that liveth and was dead and behold I am alive for evermore Amen Rom. 14.9 Rom. 6.9 Rev. 1.18 And herein the body of Lazarus and the rest whom Christ raised differed from his for after they were raised they died again but Christ died no more 4. He had a powerful body Luther could say of the glorified Saints that they had a power so great as to toss the greatest mountains in the world like a Ball And Anselm hath an expression not much unlike that they have such a power Anselm lib. de simil cap. 52. as they are able to shake the whole earth at their pleasure How much more could Christ cause that great Earth-quake at the rising of his Body O it was powerful 5. He had a spiritual body it needed not to meat drink or refreshings as it did before it is true that the Disciples gave him a piece of a broiled fish Luk. 24.42 43 and of an honey-comb and he took it and did eat before them but this he did only to confirm their faith that he appeared solidly and not imaginarily he Ate out of power and not out of necessity even as the Sun sucks up thâ— water out of power but the earth out of want he Ate not as standing in need of food but to shew the truth of his being risen again as the Saints in heaven neither eat nor drink nor sleep nor have Magistrates nor Ministers but the Spirit of God is all in all to them so it was with
not ascended into heaven whence the Spirit should come q. d. forbear Mary if this be the meaning of thy complement hands off O touch me not for I am not yet ascended to my Father 2. Others think that Mary was forbidden to touch because of her unbelief she had not the least thought till just now that Christ was risen or that he should ascend and therefore she deserved not the least favour at his hands q. d. Touch me not Noli me tangere quia in fide tua nondum resurrexi ad gloriae statum perveni Hieronym Epist 95. c. ad-Hedibiam for in thy faith I am not risen nor shall I ascend unto my Father thou complainest of men they have taken away my Lord thou seekest for the living among the dead and therefore thou art unworthy of a touch or any approach O touch me not 3. Others think that Christ forbade Mary's touch because she looked upon it as the most manifest confirmation of her faith touching Christ's resurrection There was a more sure and certain evidence of this thing than touching or feeling and the discovery of that was to be after his ascention when the holy Ghost should be given q. d. touch me not for I would not have my resurrection chiefly approved by the judgment of sense Noli me tangere noli meam resurrectionem judicio sensuum comprobare sed parumper expecta tempes meae ascensionis missionis spiritus sancti tunc longe melius tenacius percipies veritatem resurrectionis meae quam modo me contingens Bern. Ser. 28. in Cant. rather expect a while till I ascend to my Father in heaven for then I will send the holy ghost and he shall declare the truth and certainty of my resurrection far surer and better 4. Others think that this touch was forbidden Mat. 28.9 Vt ostenderet manifestum castitatem sanctimoniam persanctificationem dixit Mariae ne me attingas Epiphan haeresii 26. propefinem that Christ might shew his approbation of chastity and sanctity and inward purity Mary was now alone with Christ and that he might give an example of most pure chastity he forbids her touch which afterwards in presence of others he admits her and other women too for so it is said that they came and held him by the feet and worshipped him And to this exposition the reason affixed doth well agree for I am not yet ascended to my Father q. d. for an example of holy chastity touch me not now but hereafter in heaven I will give thee leave when men and women shall be as the holy Angels and shall neither marry nor be given in marriage then mayest thou touch there will be no need of the like example then as now then I will not forbid thee but till then especially if thou art alone Oh touch me not 5. Others think that Mary too much doated upon that present condition of Jesus Christ she looked upon it as the highest pitch of Christ's exaltation she desired no more happiness than to enjoy him in that same condition wherein now she saw him Ne pristina illa familiaritate qua eum in carne mortalem intuebatur per tractaret judicans post resurrectionem gloriam reverentius gravius cum illo agendum esse Chrisost hom 58. in Johan and thereupon said Christ touch me not for I am not yet ascended q. d. O Mary fix not thy thoughts so much upon my present condition in as much as this is not the highest pitch of my exaltation I am not as yet attained to that nor shall I attain to it untill I ascend the degrees of my exaltation are first my resurrection 2. My ascension 3. My session at Gods right hand but that is not yet 6. Others think that Mary carryed it with too much familiarity towards Christ she looked upon Christ as she did formerly she had not that reverence or respect of Christ as she ought to have had she differenced not the mortal state of Christ from his new glorified state after this resurrection whereas with him the case was quite altered he is risen in a far otherwise condition than he was for now his corruptible hath put on incorruption and his mortal hath put on immortality he dyed in weakness and dishonour but he is risen again in power and glory and as in another state so to another end he was not now to stay upon earth or to converse here any longer but to ascend up into heaven q. d. though I be not yet ascended to my Father yet I shall shortly ascend and therefore measure not thy demeanor towards me by the place where I am but by that which was due to me and when thou wilt rather with reverence fall down a far off than with such familiarity seem to touch me Thus touch me not 7. Others think this prohibition was only for that time and that because he had greater business for her in hand Christus non aliud prohibivit Magdalenae quam ne nimium temporis absumeret proututea solebat ad pedes ejus sed quam citius inde se expediret ut de ejus resurrectione certiores faceret fratre suos Card. Tolet. sup Cap. 20. Joh. Christ was not willing now to spend time in complements but to dispatch her away upon that errand Go to my brethren c. And the reason following suits with this comment for I am not yet ascended to my Father q. d. thou needest not so hastily to touch me now for I am not yet ascended though I be going yet I am not gone another time will be allowed and thou mayst do it at better leasure only forbear now and the first thing thou dost go to my brethren it will do them more good to hear of my rising than it will do thee good to stand here touching and holding and embracing and therefore in this respect now touch me not Christus loquitur de tactu de ascensione non corporali sed spirituali Etexinde Magdalena a Christ Domino illuminata fuit ut deinceps non solum credideret sed alias feminas ad credendum instruerit vid. Aug. Tract 21. in Ioh. Serm. 60. de verbis Domini 252. 155. de tempore Ambros Luc. Ultim lib. de Isaac anima c 5. Ser. 58. 8. Others think that Christ in these words meant to wean her from all sensual touching and to teach her a new and Spiritual touch by the hand of faith and to this sense the reason agrees well for I am not yet ascended or I shall quickly ascend unto my Father till Christ were ascended she might be touching with a sensual touch but that would neither continue nor do her any good but if she would learn the Spiritual touch no ascending could hinder that one that is in heaven might be touched so and hence it is that if now we will but send up our faith we may touch Christ to
fully finished the mercy which thereupon depended was now made certain and as the Apostle speaks sure unto all the seed Methinks a thought of this object in respect of it self and in respect of us should put our souls into a longing frame Rom. 4.16 is it not a desirable thing to see the King in his beauty were not the Daughters of Zion glad to go forth Cant. 3.11 and to behold King Solomon with the Crown wherewith his Mother Crowned him in the day of his espousalls If Christ incarnate and in humane frailty was the desire of Nations how much more is Christ exalted and in his glory if it was Augustines great wish to have seen Christ in the flesh how should we but wish to see Christ as risen again from the dead he is altogether lovely or he is altogether desireable desireable in the womb Cant. 5.16 desireable in the cratch desireable on the Cross even when despised and numbred with thieves desireable in his resurrection yea all desirable yea above all desirable as risen exalted glorified in this consideration we cannot fathom the thousand thousand part of the worth and incomparable excellency of Jesus Christ Or if Christ's resurrection in it self will not stir up our lazy desires as it not desirable as in reference unto us what that he should rise again for our justification that by vertue of his resurrection thy soul should appear righteous before the judgment seat of God O what a ravishing word is that what a triumphing challeng Rom. 8.33 34. who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth it is Christ that dyed yea rather that is risen again O the stings that many have saying what shall I do when I dye and go down to the dust may not the Lord have something against me at the day of reckoning why no poor soul if thou art in Christ it is he that dyed yea rather that is risen again for thy justification by his resurrection he hath cleared all reckonings so that now who shall condemn not sin Christ hath took it away not the law Christ hath fulfilled it for us not Satan for if the Judge acquit us what can the Jaylor do O my soul that thy portion may be with theirs who hath right and title to this blessed resurrection of Jesus Christ But thou sayest again what is it to me if I be justified in Christ and yet my heart remain unholy and unsubdued to Christ it is true thou findest a wofull sinful nature within thee cross and contrary to holiness and leading thee dayly into captivity yet remember it is Christ that dyed yea rather that is risen again and by vertue of his resurrection he hath given thee a new nature another nature which makes thee wrestle against sin and shall in time prevail over all sin But thou sayst again what if I be justified and sanctified if after death I shall not be raised to life why fear not O my soul for if Christ be risen thou shalt rise and rise to eternal life John 14.19 I am the resurrection and the life not only the resurrection but life is in him originally as water is in the fountain and from him it is derived to us because I live ye shall live also But thou sayst again O that I were assured of this many doubts and jealousies are upon me from day to day Sometimes indeed I have a comfortable hope of my justification Psal 88.14 sanctification salvation and sometimes again I am forced to cry Lord why caâ—test thou off my soul why hidest thou thy face from me O consider of the ends of Christ's resurrection was it not to give thee the sure mercies of David was it not to apply the merits of Christ's active and passive obedience and to bring them home to thy soul 1 Cor. 15.17 was it not to confirm and to ratifie thy faith else were it in vain O the Person of Christ and O the priviledges of Christ as being raised from the dead O my soul that thou wert on the wing in thy desires after Christ O that thy motions were as swift as the Eagles that hasted to eat O that feelingly thou knewest him and the power of his resurrection that thou wert resolved to give no sleep to thine eyes nor slumber to thine eye-lids until thou couldst say Christs resurrection is mine why Lord that I should long after vanities trifles toyes pleasures profits earthly contentments that I should long like some women with Child for a deal of baggage coles or ashes very lothsome food and yet that I should feel no pantings breathings hungerings thirstings after Christs resurrection to feed upon it and to be satisfied with it come here 's a blessed object here 's delights O stir up thy appetite suck and be satisfied drink ye drink abundantly O my beloved SECT IV. Of hoping in Jesus in that respect LEt us hope in Jesus as carrying on the great work of our salvation for us in his resurrection Only remember I mean not a fluctuating wavering unsetled unestablished hope no no let us hope firmly surely fixedly let us come up to that plerophory or full assurance of hope that we may conclude comfortably and confidently Christs resurrection is ours and yet that our conclusion may not be rash but upon right grounds we may examine the firmness solidness substantialness of our hope in Christs resurrection by these following signs 1. If Christs resurrection be mine then is Christs death mine the fruits or effects of Christs death and resurrection cannot be severed if we have been planted together in the likeness of his death Rom. 6.5 we shall be in the likeness of his resurrection Mortification and vivification are twins of one and the same spirit depart from evil and do good Cease to do evil learn to do well Many may think they have their part in the first resurrection Psal 34.14 Isa 1.16 17. but can they prove their death unto sin as there cannot be a resurrection before a man dye so there cannot be a resurrection to a new life but there must be a separation of the soul from the body of sin what shall a man cleave to sin be wedded to sin yea shall a man like it love it live in it and yet say or imagine that Christs resurrection is his O be not deceived God is not mocked come scearch try examine hast thou any share in Christs passion knowest thou the fellowship of his sufferings art thou made conformable to his death that as he dyed for sin so thou dyest to sin if herein thou art at a stand peruse those Characters laid down in his sufferings and death the truth and growth of our mortification or of our death unto sin is discovered before 2. If Christs resurrection be mine then is Christ's Spirit mine yea then am I quickened by the Spirit of Christ Rom. 8.9 11. If
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
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
where they were sitting to signifie that all the other houses in Jerusalem felt none of this mighty rushing wind there was no assembly of Saints in any part of the City but only in this house or if any other assembly might be this Spirit blew upon none of them where these men were not that and only that house is filled where they were sitting And this point of blowing upon one certain place is a property very suitable to the Spirit of God the wind bloweth where it listeth and thou hearest the sound thereof John 3.8 but canst not tell whence it cometh nor whether it goeth so is every one that is born of the Spirit The Spirit blows where it will and upon whom it will and they shall plainly feel it and others about them not one jot have we not sometimes the experiences of this in our very congregations one sound is heard one breath doth blow and it may be one or two and no more hears the sound or feels the breath inwardly savingly it may be one here and another there shall feel the Spirit shall be affected and touched with it sensibly but twenty on this side them and forty on that side them sit all becalmed and go their way no more moved than when they came into Gods presence Oh that this Spirit of the Lord would come daily and constantly into our congregations Oh that it would blow through them and through them O that it would fill every soul in the assembly with the breath of heaven come holy Spirit awake O North-Wind Cant 4.16 and come thou South-Wind and blow upon our Gardens that the spices thereof may flow out 6. He came down in the form of Tongues As one saith well This Wind brought Tongues even a whole showre of Tongues The Apostles were not only inspired for their now benefit but they had gifts bestowed on them to impart the benefit to more their themselves But why did the holy Ghost appear like Tongues I answer 1. The Tongue is a symbole of the holy Ghosts proceeding from the Word of the Father as the Tongue hath the nearest affinity with the word and is moved by the word of the heart to express the same by the sound of the voice so the holy Ghost hath the nearest affinity that may be with the Word of God and is the expresser of his voice and the speaker of his will 2. The Tongue is the sole instrument of Knowledge which conveighs the same from man to man though the Soul be the Fountain from whence all wisdom springs yet the Tongue is the Channel and the conduit-pipe whereby this Wisdom and Knowledge is communicated and Tansferred from man to man in like manner the holy Ghost is the sole Author and Teacher of all Truth though Christ be the Wisdom of God yet the holy Ghost is the Teacher of this Wisdom to men And hence it is that the holy Ghost appeared in the form of Tongues And yet not meerly in the form of Tongues but thus qualified 1. They were Cloven Tongues to signifie that the Apostles should speak in divers Languages if there must be a calling of the Gentiles they must needs have the Tongues of the Gentiles wherewith to call them if they were debtors not only to the Jews Rom 1.14 but to the Grecians nor only to the Grecians but to the Barbarians also then must they have the tongues not only of the Jews but of the Grecians and Barbarians to pay this debt and to discharge this duty of go and teach all Nations Mat. 28.19 Surely this gift was bestowed for the propagating of the Gospel far and wide The tongues were cloven that the Apostles might speak all Languages and that all Nations of the World whithersoever they came might hear them and understand them speaking in their own Tongues 2. They were fiery Tongues to signifie that there should be an efficacy or fervour in their speaking the World was so over-whelmed with ignorance and errour that the Apostles lips had need to be touched with a coal from the Altar Tongues of flesh would not serve the turn nor words of air but there must be fire put into the Tongue and Spirit of life into the words they speak with such a tongue Christ speak himself when they said of him did not our hearts burn within us Luke 24.32 while he spake unto us by the way and with such a tongue Peter spake at this time Acts 2.73 something like fire fell from him on their hearts when they were pricked in their hearts and said men and brethren what shall we do Oh that we of the Ministry had these fiery Tongues O that the Spirit would put his live-coal into our speeches Oh that our Sermons were warming Sermons may we not fear that the Spirit is gone whiles the people are dead and we are no more lively in our Ministry it is said of Luther that when he heard one preach very faintly cold cold sayes he this is cold preaching here 's no heat at all to be gotten Oh when the Spirit comes it comes with a tongue of fire instead of words sparks of fire will fall from us on the hearts of hearers 3. These cloven tongues sate upon each of them to signifie their constancy and continuance they did not light and touch and away after the manner of butterflies but they sate they abode still they continued steddy without any stirring or starting This was the privy sign by which John the Baptist knew Jesus to be Christ upon whom thou shalt see the Spirit descending and remaining on him John 1.33 the same is he which Baptiseth with the holy Ghost It was not only the Spirits descending but the Spirit 's remaining on him Psal 51.10 that was the Sign The Spirit of God is a constant Spirit it abides on the Soul to whom it is given and therefore the Psalmist describes these great Transactions of Christ to this very end that the Spirit might dwell with us thou hast ascended on high Psal 68.18 thou hast led Captivity Captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them Not only that he might stay and lodg for a night as a way-fairing man that comes to his Inn and then is gone in the morning no no but that he might take up his residence and dwell in them I know it is a question whether the holy Ghost may be lost but certainly of the Elect he is never totally or wholly lost only I dare not say but as touching many gifts he may be lost even of the Elect themselves David after his sins was forced to cry Psal 51.11 12. cast me not away from thy presence O Lord and take not thy holy Spirit from me restore unto me the joy of thy Salvation and uphold me with thy free Spirit we find here that in respect of some gifts even of regeneration the
2 Cor. 6.16 Cant. 7.5 but as a Temple for himself to dwell in as a Gallery for himself to walk in Oh what longings Oh what pantings and gaspings Oh what faintings and swoonings should there be in thy spirit after this Spirit Come holy spirit O come and dwell in my soul I know thou wilt make the place of thy feet glorious if I have but thy presence I shall be all glorious within O come come holy Spirit SECT IV. Of hoping on Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our salvation for us in these particulars thus was the Apostles Prayer Rom. 15.13 Now the God of hope fill you with all joy and Peace in believing that ye may abound in hope through the power of the holy Ghost could we abound in hope that Christ's Ascension Session and Mission of his Spirit did belong to us we should never be ashamed Hope maketh not ashamed Rom. 5.5 O then let us look to our hope and be sure that it be of the right stamp which in reference to every of these passages we may examine thus As 1. If Christ's Ascension be mine then am I ascended with Christ I mean not in respect of any bodily Ascension for that must not be untill the last day nor in respect of any essential substantial soul-ascension for that must not be before the separation of soul and body at our deaths-day but in respect of our spiritual ascension for so we may ascend into heaven by faith and love though for the present we are on earth Col. 3.1 2. if ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affections on things above and not on things on the earth If Christ our Head be ascended then we that are his Members must needs follow after him in our affections Christ tells us Where our treasure is there will our hearts be also Mat. 6.21 If Christ our Treasure be ascended into heaven our loves our affections our hearts will follow after him and if our hearts be in heaven no question but we our selves both souls and bodies shall at last ascend when Christ ascended we ascended virtually with him now we ascend spiritually and at last we shall ascend bodily for he that ascended shall descend and then we shall meet him in the ayr and so shall we be ever with the Lord. 1 Thes 4.17 In the mean time to maintain our hope let us ascend dayly by faith and love and this is our character that Christ's Ascension is truly ours 2. If Christ's Session be mine then am I set down with Christ in heavenly places I mean not bodily but by faith which faith makes it as sure to my soul as if I had a foot already in heaven Faith is the substance of things hoped for Heb. 11.1 and the evidence of things not seen By faith I now sit in heavenly places in that I verily believe I shall do it one day my hope is now certain in that I am as sure of that I look for as I am of that I have already received it is the common objection We see it not As the Apostle said of Christ We see not yet all things put under him but he presently answers We see Jesus who was made a little lower than the Angels crowned with glory and honour Heb. 2.8 9. and so we may be sure the thing is as good as done for if he be above all must come under in like manner we see not our selves in present possession but we see Christ crowned and our selves sitting with him virtually and therefore at last we shall see our selves actually crowned and sitting together with Christ in heavenly places In the mean time faith takes possession of the Kingdom of Heaven saith makes the soul even now to converse with God 1 Tim. 6.19 and Christ and Saints and Angels Faith layes hold upon eternal life it puts the soul as it were into heaven and sets it down at the right hand of Christ and this is our character that Christ's Session is truly ours 3. if Christs spirit be mine and sent to me then have I both the person and train of the spirit of Christ it is the having the spirit and the working of the spirit in me that is my evidence of the Spirits mission I look upon this as the greatest Question and the weightiest and most important case of conscience that can be propounded or known of us viz. Whether the spirit of Christ doth reside in us or whether we have a well-grounded hope to say of our selves that we have the in-dwelling of the spirit of God Know ye not that ye are the Temple of God saith the Apostle and that the spirit of God dwelleth in you 1 Cor. 3.16 1 Cor. 6.19 And again Know ye not that your bodies are the Temples of the holy Ghost In this Question he seems to put it out of Question that true Christians should know and in right temper do know that the spirit of God dwells in them if we know not this we cannot know that we have any part in Christ because the holy spirit is the principal bond of our union betwixt Christ and us if we know not this we cannot know that we are justified for we have nothing to do with Christ's Righteousness by which we are justified untill by our spiritual union Christ is made ours if we know not this we cannot know we are the adopted Children of God for it is the spirit of adoption Rom. 8.15 whereby we cry in our hearts Abba Father if we know not this we cannot know that we are sanctified for it is the spirit which is the beginner and perfecter of our sanctification if we know not this we cannot know that our prayers are heard for it is the spirit that helps our infirmities Rom. 8.26 and that makes intercession for us with groanings which cannot be uttered if we know not this we cannot know whether we are in error or truth or whether our religion which we profess be true or false for it is the spirit who enlightens us and teacheth us and leadeth us into all truth if we know not this we cannot know our own comforts for he is the only true Comforter from whom all sound comfort springs Come then and put we our selves to the trial Let us search whether we have the spirit of Christ which we may resolve if we will not deal deceitfully with our own hearts by these following signs 1. The Spirit of Christ is the spirit of illumination if he dwell in us he will enlighten our eyes reveal to us those saving truths of God as they are in Jesus But the Comforter which is the Holy Ghost John 14.6 1 Joh 2.20 v. 27. whom the Father will send in my name he shall teach you all things But ye have an unction from
the holy One and ye know all things But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and hence it is that this holy spirit is called the Spirit of wisdom Eph. 1.17 and revelation in the knowledge of God 2. The Spirit of Christ is the spirit of adoption it brings our souls into that blessed estate that we are the Children of God Rom. 8.15 Gal. 4.6 Ye have not received the Spirit of bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father Zach. 12.10 Rom. 8.16 3. The spirit of Christ is a spirit of prayer I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered It is not said that the spirit teacheth us words and fluent phrases but it teacheth us to pray in the heart and spirit with sighs and groans 4. The spirit of Christ is a spirit of sanctification the Apostle having told the Corinthians that they had been notorious sinners 1 Cor. 6.11 Rom. 1.4 saith further that they were washed and sanctified by the spirit of God Hence the holy spirit is called The spirit of holiness because he makes us holy who were in our selves corrupt and sinful If we have thiâ— spirit it inclines our hearts to the things above it mortifies our lusts it brings us nearer unto God the spirit therefore that is impure and encourageth men in sin and cries up carnal Liberty is certainly none of the spirit of Christ and by this one sign many carnal pretenders of our times may be justly convicted 5. The Spirit of Christ is a spirit of love God is love and he that dwelleth in love dwelleth in God 1 John 4.16 Gal. 5.22 and God in him as the spirit is love so it begets love in the hearts of his people The fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance All these graces are the fruits of the spirit but the first grace in the link is love by his spirit we are taught to love God not only for his benefits but in respect of his nature for his goodness mercy justice holiness and all other his saving attributes by his spirit we are taught to love any thing that hath but the stamp and image of God upon it but as touching brotherly love 1 Thes 4.2 ye need not that I write unto you for ye your selves are taught of God to love one another the most of the Heretical spirits of these times do hereby shew that they have not the Spirit their very religion lyeth in rayling at ministers and reproaching those that are not in their way this is far from the Spirit of love that is in God's Children certainly where there is malice hatred strife bitter-envyings raylings revilings for such kind of persons to lay claim to the Spirit of unity it is a piece of impudent vanity and a false suggestion from their own corrupt erring spirit or from the spirit of error himself who is an hater reviler and the accuser of the brethren 6. The Spirit of Christ is a leading Spirit Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God But what is this leading of the Spirit I Answer 1. It is a drawing of the soul Christ-ward Cant. 1.4 Draw me saith the Spouse and we will run after thee There must be a drawing of the soul in every duty to Jesus Christ I say to Jesus Christ for a man may be furnished with eminent gifts and with suitable assistance in the laying out of those gifts from the Spirit and yet he may be without the leadings of the spirit gifts exercised cannot suppress corruptions in a man 's own heart and hence they that used their gifts are called workers of iniquity Mat. 7.23 Jer. 30.21 gifts do not carry out the heart towards Christ but graces do I will cause him to draw near and he shall approach unto me for who is this that engaged his heart to approach unto me saith the Lord. 2. It is a giving liberty to the soul to walk in the wayes of Christ 2 Cor. 3.17 Where the spirit of the Lord is there is liberty I mean not a liberty to sin but to duty nor yet every liberty to duty for a man may exercise himself in the external part of all duties and yet be without the leadings of the spirit but I mean such a liberty as when a soul accounts it an high favour from the Lord if he will but use him in any services for himself when it finds more delectation in these than in any other wayes Psal 119.34 173 174. Rom. 7.22 Rom. 8.2 I have chosen the way of truth saith David and therein is my delight And I delight in the law of God after the inner man saith Paul for the law of the spirit of life in Jesus Christ hath made me free from the law of sin and death 3. It is a corroberating or strengthening of the soul against all those impediments that would hinder it in the wayes of Christ Isa 63.11 12 13 14. Israel is said to be led by the spirit of the Lord and how did he lead them but by dividing the waters before them and by keeping them that they should not stumble many times God's holy ones are beset with temptations they find their hearts full of deadness hardness unbelief and all manner of distempers now if at such a time the mountains have been made planes if at such a time corruptions have been born down and their hearts have been let out towards Christ certainly these are the leadings of the spirit Rom. 8.13 14. If ye through the spirit do mortifie the deeds of the body ye shall live for as many as are led by the Spirit of God are the Sons of God the particular for argues mortification to appertain unto the leadings of the spirit There is in the Saints a constant opposition between the works of the flesh and the works of the spirit Gal. 5.17 18. now when the works of the flesh are kept underneath and prevailed against then a soul enjoyeth the leadings of the spirit I know such oppositions are not in any but Saints carnal men would wonder that any should complain for want of strength unto duties why they can easily come up to them and be in the exercise of them but alas this arises either from Satans not molesting them in the performance of duty because they look not
beyond the external part of it or from their own insensibleness of the working of corruption when yet it doth act only a gracious heart findeth that if it be not strengthened by a Power beyond its own it cannot act any grace or perform any duty as acceptable to God and hence the Apostle prayes That they might be strengthened with might by his Spirit in the inner man Eph. 3.16 4. It is an enabling of the soul to act in Gospel-duties for Gospel-ends when the spirit leads the soul never aims at a self-advancement it never looks at its own name and glory as they did in Mat. 6.1 5. but it eyes in all its actings the mortification of corruption and the attainment of communion with God and Christ and the increase of all Grace Faith Love Patience Meekness self-denial c. or if it seek for outward mercies it seeks them in a subordination to these and in a way of subserviency to the interest and designs of Christ in all things whether outwarâ— or inward it seeks the glory of God as the ultimate end And in these particulars consists the leadings of the spirit of Christ Rom. 8.16 1 John 5.10 7. The spirit of Christ is a witnessing spirit The spirit it self beareth witness with our spirit that we are the children of God and every one that believeth hath the witness within himself But of this two questions 1. What is this witnessing work of the spirit 2. How doth the spirit thus witness for the first I answer 1. In general witnessing is a giving in some evidence upon our knowledge how the matter in question standeth that thereby others may be ascertained of the truth of the thing Deut. 19.15 John 8.17 At the mouth of two or three witnesses shall the matter be established these words Christ cited and said It is written in your Law that the testimony of two men is true not but that it was certain in it self before but that now by the testim ny of two it is rendred certain unto those that question the same this is witnessing 2. In special The witnessing of the spirit is an Office of the spirit whereby it works the soul into a knowledge perswasion or conclusion of its acceptation into favour with God in Christ Now the spirit witnesseth either objectively or efficiently 1. Objectively When it only affords such special operations as have an aptitude to ascertain the soul but do not ascertain thus many a time the Spirit comes and brings in such and such ascertions or affirmations of our adoption as if they were but duly observed might manifest the same but we over-look these evidences we will not hear what the spirit speaks to us John 3.11 We speak that we know saith Christ and testifie that we have seen but ye receive not our witness so may the spirit complain I have testified to you that which I know I have said that ye were children of God but ye have not received my witness doubtless it is a sinful neglect not to yield attention unto the voyce of the spirit and yet the spirit in this way may be resisted 2. Efficiently and if the spirit witness thus it cannot be resisted in this way the spirit causeth the soul to conclude of its adoption by its speakings to it this is not onely the assertions or affirmations of our adoption but the assurances of our souls that we are adopted Rom. 8.38 Job 19.25 1 John 3.24 I am perswaded saith the Apostle and I know that my Redeemer liveth saith Job And hereby we know that he abideth in us by the Spirit which he hath given us But 2. How doth the Spirit thus witness I answer 1. Immediately 2. Mediately 1. Concerning the immediate testimony of the Spirit there is some controversie Antinomians would have no other testimony but this all other evidences say they are deceiving evidences or if not deceiving yet to make use of them it were but to light a candle to the Sun for what are the graces of the Spirit in comparison of the Spirits own testimony and it may be the running into this extream hath caused others absolutely to deny any such testimony or at least to say for these enthusiasms or inspirations let them boast of them that have them wâ— know no such thing Methinks a middle betwixt both these as it is proved by others is most consonant to truth for neither can I reject the graces of sanctification from being grounds of our assurance neither dare I deny but there is something of the work of the Spirits testimony which is an immediate work Let us hâ—ar what others say of it Certainly there is a work wherein the spirit acts as in illumination and infusion of good motions into us Ford of the Spirit wherein by a secret influence upon the heart he quiets and calms the troubled soul concerning its condition by his own immediate power without any grounds from Scripture without or graces within There is a threefold work of the spirit first to conveigh and plant grace in the soul 2. To act and help us to exercise the graces which are planted there 3. To shine upon and enlighten those graces Caryl on Job chap. 10. this last work the spirit fulfills two wayes first by arguments and inferences which is a mediate work 2. By presence and influence which is an immediate work this the Apostle calls witness-bearing There are three that bear witness in Earth The spirit and water and blood the spirit brings in the witness of Water and Blood which is his mediate work but besides and above these he gives a distinct witness of his own which is his immediate work is in a way of peculiarity and transcendency called the witness of the Spirit As it is with the motions of the spirit many a time the spirit excites a man to such or such duties by laying his hand immediately upon the heart and thereby inclining it to obey those motions so in this case when a poor soul sits in darkness and sees no light Boltons direct for a comfortable walking with God sometimes upon a sudden it is as it were taken up into the third Heaven and this is in such away that though the spirit of a man really believe it and is immediately calmed by it yet it cannot tell how it came to pass There is a Testimony of the spirit which sometimes the spirit may suggest and testifie to the sanctified Conscience with a secret still heart-ravishing voice thus or in the like manner Thou art the child of God thou art in the number of those that shall be savid thou shalt inherit everlasting life and that as certainly and comfortably as if that Angel from Heaven should say to thee as he did to Daniel greatly beloved Mighty and remarkable was the work of the spirit this way upon the heart of that noble Martyr Robert Glover upon the first sight and representation of the stake
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
I need not doubt of my acceptance at the Throne of Grace when Jesus Christ is accepted for me and that I stand in such a relation to Jesus Christ Oh what joy is in this 2. How should it heighten my joyes and enlarge my comforts when I do but consider that Christ is set down at God's right hand Why now he hath the keys of Heaven delivered into his hands Mat. 28.18 All power is given unto him in heaven and in earth and now he can do what he will God the Father hath given away as it were all his Prerogatives unto Jesus Christ John 5.22 All judgment is committed to the Son for the Father judgeth no man Now he is in a Capacity of acting out all his love and the Father's desire to me in the most glorious way he is highly advanced and thereby he hath the advantage to advance me and to glorifie me God hath given into his hands all the treasures and riches of Heaven in bidding him sit down at his right hand he told him that he would have no more to do with the world but that Christ should have all and that Christ should bestow all he had amongst his Saints and that this should be the reward of his death and when once his Saints were come about him and sate with him in his glory 1 Cor. 15.24 why then Christ should resign up again his place And deliver up the Kingdom to God even the Father Oh what joy may enter into this poor dark dungeon disconsolate soul of mine whiles I but think over these glorious passages of my Christ in glory 3. How should it heighten my joyes and fill me with joy unspeakable and full of glory when I do consider that Christ hath sent down his holy Spirit into my heart when sorrow had filled the Apostles hearts John 16.7 because he had told them I must go away he comforts them with this If I go not away the Comforter will not come unto you but if I depart I will send him unto you The spirit is the Comforter and where he comes he fills souls with comforts O what comfort is this to know that the spirit of Christ is my Inmate that my soul is the Temple the Receptacle the House and dwelling of the spirit of God that Christ is in me of a truth and that not only by the infusion of his grace but by the in-dwelling of his spirit surely it is some comfort to a sickly man that he hath a Physitian alwayes in the house with him and to a woman that is near her travail that the Midwife is in the house with her but what comfort is it to a poor soul that the spirit of Christ is alwayes in him John 14.16 I will send you another Comforter said Christ that he may abide with you for ever Christ in his bodily presence went away Mat. 28.20 but Christ in his spirit continues still Lo I am with you alwayes even unto the end of the world he is with us and which is more he is in us for our comfort Col. 1.27 Christ in you the hope of glory Not Christ in Sermons which we hear nor Christ in Chapters which we read nor Christ in Sacraments which we receive nor Christ in our heads by high notions nor Christ in our mouths by frequent glorious expressions but Christ in our hearts by his spirit is unto us the hope of Glory The grounds of our comforts in this respect is 1. Christ's Presence it is said of Paul that after a sad shipwrack the sight of some Christian brethren so cheated him Act. 28.15 that upon the sight of them he thankâ—d God and took courage it is said of Caesar that he cheared the drooping Mariners in a storm by minding them of his presence You carry Caesar how much more should the in-being of Christ solace Saints Lo I am with you O my soul was it not a cordial to the Disciples in a storm that Christ was with them whom the winds and waves obeyed chear up now for if the Spirit be in thee Christ is with thee 2. Christ's Complacency if his Spirit dwell in us how should he but be well pleased with us a man cannot properly be said to dwell in a prison in which he taketh no delight Psal 132.14 the Spirits in-dwelling imports a delight of Christ in such a soul Here will I dwell for I have desired it or delighted in it saith God of Zion though many times drooping Christians viewing their own beggarliness and vileness judge themselves worthy to be detested and deserted and would relinquish themselves if they possibly could yet Christ looketh to the poor and contrite soul as a meet habitation for himself to dwell in Isa 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit 3. Christ's Communications union is the ground of our communion with Christ and the nearer our union the greater is our communion if Christ were only in a believer by the habit of grace the union would not be so great but if Christ be in us by his spirit the union is nearer and therefore the communion will be greater O my soul remember this in all thy straits there can be no creature-want or danger whatsoever wherein the improvement of this in-dwelling of the Spirit may not refresh thee art thou sick the Physitian both of soul and body is within thee art thou sad the Comforter himself that supplies the stead and room of Christ inhabits in thee art thou in exile in banishment imprisonment at greatest distance from thy dearest Friends see Paul's refreshment when they were ready to pull him in pieces and threw him into the Castle even the night following the Lord stood by him and said be of good chear Paul Acts 23.11 Christ will stand by thee nay Christ by his Spirit dwelleth in thee and will speak to thee comfortable words in thy greatest pressures 4. Christ's Witnessings if his Spirit dwell in us we may then be assured of future glory Christ in you the Hope of Glory 'T is a sweet note of a Divine upon it Col. 1 27. Mr. Ash in his Sermon of Christ the riches of the Gospel Acts 8.13 Mat. 27.3 Heb. 12.17 Heb. 6.5 6. Heb. 10.29 The existency of Christ's Spirit in Believers giveth existence to their hopes of Glory The Spirit in us is God's earnest of Glory the Spirit in us doth prepare us for participation in that Glory I look upon this in-dwelling of the Spirit as that which no Hypocrite in the World can lay any claim unto as for gifts or graces an Hypocrite may attain them or somthing like them it is said of Simon Magus that he believed it is said of Judas that he repented and of Esau that he sought his birth-right with tears it is said of some that they partook of the Heavenly Gift and of the Powers of the
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
the forehead of such favours I have a merciful and compassionate Mediator in heaven O I am much tempted sayes another that I cannot pray had I now the key of prayer I could then unlock the cabinet where all God's treasures lye and take out what I pleased but alas my prayers are dull and weak and dry and without spirit and life I cannot pray If so be humbled for it and yet know this that when thou canst not pray Christ then prayes for thee and he prayes that thou mayst pray And tell me hast thou no experience of this truth hath not sometimes thy spirit been enlarged in prayer hast thou not sometimes felt thy heart warmed or savingly affected hast thou not sometimes in prayer been lifted up above thy self and above the world conclude then My Intercessor above hath sent me this gift and Spirit it is not I but Christ's Intercession that by an admirable and secret operation hath given me the Spirit to help my infirmity these are the intercessions of the Spirit of Christ and they are the very Eccho of the intercessions of Christ in his own person O but I labour under such and such corruptions sayes another and the Devil is busie exceeding busie and he exceedingly prevails how am I overcome with these corruptions and with these and these sins It may be so and yet do not altogether despond for Jesus Christ is at God's right hand and there he sits till all his enemies be made his foot-stool and what are not thy sins his enemies O be of good comfort for Christ will prevail it is one piece of his prayer that he puts up for thee John 17.15 To keep thee from evil and surely he will either keep thee from it or keep thee in it that in the issue thou shalt have the victory Ver. 12. Isa 55 3. Those that thou gavest me I have kept saith Christ and none of them is lost if he undertake for thee thou art safe and sure His Covenant is everlasting even the sure mercies of David and therefore if yet thou dost not certainly thou shalt feel the vertue of Christ's intercession sin must be subdued hell-gates shall not prevail against thee he will not quench thy sparks until he bring forth judgment unto victory Oh but I am in a suffering condition sayes another and there is none that regards or takes pity on me all my friends have dealt treacherously with me among all my Lovers there is none to comfort me they have heard that I sigh and there is none to refresh me I stand for Christ but there is none stands by me I own him but there is none owns me Bleeding Christian bear up is not Christ's intercession a sufficient answer to this case alas thou wouldst be pitied for all thy weaknesses why know that compassion is natural to Jesus Christ he is a merciful high Priest and can be no other to thee God ordained him to officiate in such a Tabernacle as wherein thou dwellest he was in all things like unto thee sin only excepted it may be thou art in want and so was Christ he had no house thou art persecuted and so was Christ sin loads thee and so it did Christ A Christians condition needs compassion and Christ knows how much and it is his work continually to lay it open above O my Father thus and thus it is with the Militant Church not a Member in it but he is under sin and affliction see here the tears hearken to the sighs and groans and chatterings and mournings of my Doves below I present here their persons and performances and oh that they may find acceptance through my merit Some speak of Heavens Musick some tell us of Saints and Angels singing and warbling in lively notes the praises of Christ in Heaven and if any such thing be certainly it is ear-tickling heart-ravishing musick O the melody O the joy of Saints to hear such heavenly ayres with heavenly ears but be it as it will be of this I am confident that Heaven it self yields no such musick as is the intercession of Jesus Christ this if any thing in Heaven do it makes melody in the ears of God and of all celestial Spirits Saints or Angels And O my soul suppose thy self within the compass if now thou couldst but hear what thy Jesus is saying in thy behalf Is not this a brand newly pluck'd out of the fire was not this poor soul but the other day in a state of nature defiled with sin within a step of hell and did not I send my Spirit to recall him was not this precious blood shed for the redemption of him and what though sin stick and cleave to him to this day yet have I not given thee charge to take away his filthy garments from him and to cloath him with changes of rayment even with the shining robes of mine own righteousness O my Father let this soul live in thy sight O cast him not away for whom I have suffered and done all this I cannot rest satisfied without his society I am not right till he is with me in glory he is my darling my purchase my portion my delight and therefore let him be saved Is not this enough to cause thy very heart to leap in thy bosom Bonaventure fondly reports that Francis hearing an Angel a little while playing on an Harp he was so moved with extraordinary delight that he thought himself in another world O but suppose thou shouldst hear the voice of Jesus thy Intercessor thus pleading for thee wouldst thou not be cast into an extasie would not this fill thee with joyes unspeakable and full of glory Come realize this meditation certainly if thou art Christ's he is thus or in some other manner interceding for thee as sure as Christ is in Heaven he is pleading with his Father in Heaven on thy behalf O the joyes the joyes the joyes that I should now feel Tell me is it not a comfort for a poor beggar to be relieved at a rich man's door we are all beggars in regard of Heaven and Jesus Christ doth not only come forth and serve us but he takes us poor beggars by the hand and leads us in to his heavenly Father Oh what comfort is here SECT VIII Of praying to and praising of Jesus in that respect 8. LEt us pray and praise our Jesus in this respect 1. Let us pray or sue our interest in this intercession it is a question amongst the Schools whether we may conveniently pray to Jesus to pray to his Father in our behalf And thus far is granted that we may pray to Christ to make us partakers of his intercessions and to mingle our prayers with his prayers that they may find acceptance with God his Father 1 Cor. 11.6 But that we may use such a form as ora pro nobis O Christ pray for us it is looked upon as inconvenient in this respect 1. Because cause we have no
the sprrits of all just men made perfect with God if there be enough in God for Angels whose capacities are greater than the Saints if there be enough in God for Jesus Christ whose capacity is yet far wider than the Angels if there be enough in God for God himself whose capacity is infinitely greater than them all then there must needs be satisfaction enough in God to any one poor soul Here is another thing wherein God is our all in all we shall enjoy him fully 3. It consists in our enjoying God solely Not as if there were nothing else in Heaven but onely God but that God in Heaven shall be all in all and instead of all it is God in Heaven that makes Heaven to be Heaven the Saints blessedness and Gods own blessedness doth consist in the enjoyment of God himself the Schoole-men tells us that we shall not properly enjoy any thing else but only God we may have some use of the Creatures but no fruition and therefore is God said to be all or as good as all And indeed what can we imagine to be in Heaven which is not eminently in God himself if it be greatness power and glory and victory and majesty all these are his if it be joy or love or peace or beauty or any thing amiable or desirable all these are in him Hence some take it to be David's meaning when he said he had none in Heaven but God Psal 73.25 that the sole enjoyment of God of God and of nothing else but God is the souls true happiness when it is at highest whom have I in heaven but thee whom why there are Angels there are Saints there are the spirits of just and perfect men are these nothing with David O yes all these are good but they are not able to satisfie a soul without God himself Whether God will make use of any Creatures for our service then or if any of what Creatures and what use is more than I yet know but to make up a full enjoyment there is required a gracious-glorious presence a sweet effusion or communication of that presence a just comprehension of the excellency of that communication a perfect love and a perfect rest in the love of whatsoever it is we comprehend now this is proper only to God it is he only that fills the whole capacity of the Soul it is he that so fills it that it can hold no more it is he only that is the object of love intended to the utmost and therefore he only is properly enjoyed he only is possessed with a full contentment as portion enough and as reward enough for the soul for ever But shall not the Saints have to do with something else in Heaven but only with God O yes I believe there shall be in Heaven a communion of the blessed Spirits in God an association of the Saints and Angels of God yet this shall not take away the sole enjoyment of God that he should not be their all in all For they shall not mind themselves or their own good as created things but altogether God they shall not love them or one another as for themselves but only for God here we love God for himself and it is a gracious love but there we shall love our selves for God and 't is a glorious love why this is to enjoy God solely in this respect he is all and in all whom have I in Heaven but thee Here 's a point enough to wean us to the World Alas the time is coming on a pace Vse that all this World shall be dissolved and then God shall be all in all here lies the Saints happiness to have God immediately God fully and God solely and will not Saints prepare themselves for such a condition as this you that have the World use it as if not 1 Cor. 7.31 for the fashion of this World passeth away and you that have but a little to do with the World improve that condition surely 't is your own fault if you have not more to do with God for you have little else to take up your hearts God may dwell and walk in your hearts without disturbance give me neither poverty nor riches saith the wise man upon that account a mean condition is more capable of happyness than that which over-loads us with outward things whilst others are casting up their accounts you may say with David how precious are thy thoughts unto me O God Psal 139.17 how great is the sum of them whil'st others are following their suits at courts of Justice you may follow all you have at a Throne of grace whil'st others are numbring their Flocks and Heards all your Arithmetick may be imployed to number your days whilst others cannot get out of the clutches of the world you may get into the embraces of your God why this is to prepare your selves for fuller and fuller enjoyments of God it is God will be all in all and this is the very top of Heavens happyness surely the less you have of the World now if you can but improve it the more you may have of Heavens happiness even upon earth for what is the happiness of Heaven but the sole enjoyment of God Christians if you feel any inclinations pantings breathings after this world give me leave to tell you that you will never be happy till you have lost all till you have no friends nor estates no enjoyment but God alone when all his done when this world is nothing when means shall cease both for bodies and souls and when Christ shall cease his Mediators office and the Son of man be Subject to his Father then God shall be all in all SECT X. Of Christs notwithstanding this being all in all to his blessed saved redeemed Saints to all Eternity 10. FOR Christ's being all in all to his blessed saved redeemed Saints to all Eternity we shall dilate in this Section Some may object if God be all in all what then becomes of Christ is not this derogatory to Jesus Christ I answer no in no wise for 1. It is not the Father personally and only but the Deity essentially and wholly that is our all in all when we say God is all in all we do not exclude the Son and holy Ghost for the whole God-head is all in all to all the Saints as well as the first person in the Trinity the Father is all and the Son is all and the holy Ghost is all and in that Christ is God and the Son of God we may say of Christ that he is all in all only the truth of this position is not from the humane nature but from the divine nature of Jesus Christ 2. It is not derogatory to Christ but rather it doth exceedingly advance Christ in the thoughts of all his Saints while it was necessary Christ veyled his Deity and when his work of Mediation is fully finished Christ then shall reveal his Deity
a gracious power to a gracious end in a gracious manner are sins and not such works as shall have the rewards of Heaven Some may object this is an hard saying who then shall be saved I answer 1. By concession very few What is the whole company of Christians besides a very few said Salvian but a sink of vices are they only good works which are thus and thus qualified it were enough to make us all fear all the works that ever we have done But secondly here 's all our hope that in a Gospel-way Christ looks at our good works in the truth of them and not in the perfection of them Rom. 7.18 19 no man goes beyond Paul who when he would do good found evil present with him Alas there 's a perpetual opposition and conflict betwixt the flesh and the spirit so that the most spiritual man cannot do the good things he would do and yet we must not conclude that nothing is good in us because not perfectly good Sincerity and truth in the inward parts may in this case hold up our hearts from sinking as he in the Gospel cryed I believe Lord help my unbelief So if we can but say I I do good works Lord help me in the concurrence of all needful circumstances here will be our evidence that our hopes are sound and that Christ will sentence us to eternal life Come ye Blessed c. and why so For I was an hungred and ye gave me meat c. 5. If we believe in Christ then shall we live with Christ if we come to him and receive him by Faith then will he come again and receive us to himself that where he is there we may be also Good works are good evidences but of all works those of the Gospel are clearest evidences and have clearest promises come then let us try our obedience to the Commandments of Faith as well as Life let us try our submission to the Lord by believing as well as doing Surely the greatest work of God that ever any creature did it is this Gospel-work when it apprehends its own unworthyness and ventures it self and its estate upon the righteousness of Jesus Christ if we were able to perform a full exact and accurate obedience to every particular of the moral Law it were not so great a work nor so acceptable to God nor should be so gloriously rewarded in heaven as this one work of believing in his Son Jesus Christ This is the work to which in express terms salvation John 3.36 Heaven and glory is promised He that believeth on the Son hath everlasting life and he that heareth my wordâ— and believeth on him that sent me hath everlasting life and shall not come into condemnation but he hath passed from death to life And this is the will of him that sent me John 5.24 that every one that seeth the Son and believeth on him may have everlasting life And these things are written that ye might believe that Jesus is Christ the Son of God John 6.40 John 20.31 Acts. 16.31 and that believing ye might have life through his name Believe on the Lord Jesus Christ and thou shalt be saved And if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead Rom. 10.9 Heb. 10.39 thou shalt be saved And we are not of them who draw back unto perdition but of them that believe unto the saving of the soul And these things have I written unto you that believe on the name of the Son of God 1 John 5.13 that ye may know that ye have everlasting life Why this above all is the Gospel work to which are annexed those gracious promises of eternal life So that if we believe in Christ how may we be assured that we shall live with Christ O my soul gather up all these characters and try by them Every one can say that they hope well they hope to be saved they hope to meet Christ with comfort though they have no ground for it but their own vain conceits but hope on good ground is that hope that maketh not ashamed say then art thou born again Rom. 5.5 dost thou look and long for the coming of Christ in the clouds dost thou love his appearing art thou rich in good works ready to distribute willing to communicate dost thou obey the commandments of faith as well as life sure these are firm and sound and comfortable grounds of an assured hope Content not thy self with an hope of possibility or probability but reach out to that plerophory or full assurance of hope Heb. 6.11 the hope of possibility is but a weak hope the hope of probability is but a fluctuating hope but the hope of certainty is a setled hope such an hope sweetens all the thoughts of God and Christ of death and judgment of Heaven yea and of Hell too whiles we hope that we are saved from it and are not the Scriptures written to this very purpose That we might have this hope are we not justified by his grace Rom. 15.4 Tit. 3.7 Psal 119.166 psalm 24.11 that we might be heirs in hope heirs according to the hope of eternal life and was not this David's confidence Lord I have hoped for thy salvation why then art thou cast down O my soul and why art thou disquieted within me hope thou in God for I shall yet praise him who is the health of my countenance and my God If I may here enter into a Dialogue with my own poor trembling wavering soul Person why art thou hopeless O my soul wouldst thou not hope if an honest man had made thee a promise of any thing within his power and wilt thou not hope when thou hast the promise the oath and the covenant of God in Christ Soul Yes methinks I feel some little hope but alas it is but a little a very little Person Ay but go on my soul true hope is called a lively hope and a lively hope is an efficacious hope no sooner faith commends the promise unto hope but hope takes it and hugs it and reckons it as its Treasure and feeds on it as Manna which God hath given to refresh the weary soul in the desart of sin go on then till thou comest up to the highest pitch even to that triumphant joyfull expectation and waiting for of Christ in glory Soul Why methinks I would hope I would ascend the highest step of hope but alas I cannot Oh I am exposed to many controversies I am prone to many unquiet agitations though I have a present promise yet I extend my cares and fears even to eternity Alas I cannot comprehend and therefore I am hardly satisfied my sinfull reason sees not its own way and end and because it must take all on trust and credit therefore it falls to wrangling nay Sathan himself so snarles the question and and I am so
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
particulars 1 He came suddenly which either shews the Majesty of the Miracle that is gloriously done which is suddenly done or the truth of the miracle there could be no imposture or fraud in it when the motion of it was so sudden or the purpose of the miracle which was to awake and affect them to whom it came usually sudden things startle us and make us look up We may learn to receive those holy motions of the spirit which sometimes come suddenly and we know not how I am perswaded the man breathes not amongst us Christians that sometimes feels not the stirrings movings breathings of the spirit of God Oh that men would take heed of despising present motions Oh that men would take the wind while it blows and the water while the Angel moves it as not knowing when it will or whether ever it will blow again 2. He came from heaven the place seems here to commend the gift as from earth earthly things arise so from heaven heavenly spiritual eternal things And this is one sign to distinguish the spirits Beloved believe not every spirit 1 John 4.1 but try the spirits whether they are of God If our motions come from heaven if we fetch our grounds thence from heaven from Religion from the sanctuary it is the spirit of God or if it carry us heaven-ward if it make us heavenly minded if it wean us from the world and if it elevate and set our affections on heavenly things if it form and frame our conversations towards heaven we may then conclude the motions are not from below but from above O that Christians would be much in observation of and in listning to the movings workings hints and intimations of that Spirit that comes from heaven Certainly that Spirit is of God that comes down from heaven and that lifts up our Souls towards heaven 3. He comes down from heaven like a wind The comparison is most apt of all bodily things the wind is least bodily it is invisible and comes nearest to the nature of a Spirit it is quick and active as the Spirit is But more especially the holy Ghost is compared to a wind in respect of its irresistable workings as nothing can resist the wind it goes and blows which way soever it will so nothing can resist the Spirit of God wheresoever it hath a purpose to work efficaciously I will not say but the heart of a man may resist and reject the work of the Spirit in some measure Act. 7.51 2 Cor. 10.5 and in some degrees Stephen told the Jews they had always resisted the holy Ghost and the Apostle tells of strong holds and of every high thing that exalteth it self against God so there is a natural contrariety a constant enmity and active resisting of Gods Spirit by our spirits we must therefore distinguish between a prevalent and a gradual resisting the spirit in conversion so works that he takes away the prevalent but not the gradual resisting A man before he be converted is froward and full of cavils and prejudices he is unwilling to be saved he cannot abide the truth he doth what he can to stifle all good motions yet if he belong to the election of grace God will at last over-master his heart and make him of unwilling willing he will omnipotently bow and change the will and work on his soul by his mighty power efficaciously insuperably and irresistably Again the holy Ghost is compared to wind John 3.8 in respect of its free actings the wind bloweth where it listeth saith Christ and so the Spirit bloweth where it listeth who can give any reason why the Spirit breathes so sweetly on Jacob and not on Esau on Peter and not on Judas is it not the free grace and good pleasure of God springs it not from the meer freedom and pure arbitrariness of his own only workings to you it is given to know the mysteries of the Kingdom of heaven saith Christ but to them it is not given Mat. 13.11 And I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent Mat. 11.25 26 and hast revealed them unto babes even so Father for so it seemed good in thy sight These and the like Texts are as so many hammars to beat in pieces all those Doctrines of free-will and of the power of man to supernatural things grace makes no gain of mans work free-will may indeed move and run but if it be to good it must be moved and driven and breathed upon God's free grace The Spirit blows where it listeth 4. He came like a rushy mighty wind as the wind is sometimes of that strength that it rends and rives in sunder Mountains and Rocks it pulls up trees it blows down buildings so are the operations of the holy Spirit it takes down all before it it brings into captivity many an exalting thought it made a Conquest of the World beginning at Jerusalem and spreading it self over all the earth it is mighty in operation able to shake the stoutest and the proudest man and to break in pieces the very stoniest heart indeed our words without this spirit are but weak wind we may spend our selves and never waken Souls but if the Spirit blow he will amaze the consciences of the stoutest peers and drive away our sins as the wind drove away the Grashoppers and Locusts that over-spread the land of Aegypt Some Analogy there is betwixt this vehement wind and the spirits workings the spirit first comes as a spirit of bondage and then as a spirit of Adoption the spirit of bondage is as a vehement wind that terrifies to shew that we are not fit to receive the grace of God unless the door be first opened by fear and humiliation others say that the vehement rushing of this wind shewed how irresistably the Apostles should proceed in preaching the Gospel of Jesus Christ they had a Commission to go into all the World and to teach all Nations and they had a promise that though many might oppose yet the gates of hell should not prevail against the Church the spirit should go along with them and he in them and they in him should prevail mightily like a rushing mighty wind 5. He filled all the house where they were sitting there were none there that were to filled with the holy Ghost this room contained a congregation of none but Saints All the men and women an hundred and twenty as some think in this room were visited from on high for the holy Ghost came upon them and dwelt in them well might David say Blessed are they that dwell in thy house I had rather be a door-keeper in the house of my God then to dwell in the Tents of wickedness They that abode in this house were under a promise that the Spirit should come and now was the promise accomplished for it filled all the house where they were sitting I say