the next Sections SECT II. Of the Covenant of promise as manifested to Adam THe Covenant of grace in this sense is nothing else but a compact made betwixt God and man touching reconciliation and life Eternal by Christ Now the first breaking forth of this gracious Covenant was to Adam and Eve immediatly after the fall expressed in these words I will put enmity between thee and the woman Gen 3 19. and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel This promise as it is the first so the hardest to be understood it contains in it good news of the overthrow of Satans Kingdome and of mans freedom by the death of Christ But the obscurity is such that Luther exceedingly complains Textus qui omnibus debebat esse notissimus a nemine quod ego sciam diligentor accurate explicatus c. Luther Gen. 3.14 the Text which of all men should rightly be known is of no man that I know saith he especially and accurately unfolded amongst the Antients there is not one that hath explicated this Text according to the dignity of it The occasion was this The Lord looking down from heaven and seeing how Satan had prevailed against man and in some sort undone the whole fabrick of the creation he resolves upon Satans ruine and mans preservation And the Lord God said unto the Serpent because thou hast done this thou art cursed This literally is understood of the Serpent but Spiritually of the Devil both were as means to draw man unto sin and therefore they are joyned as one in the punishment The Lord cut off the feet of the Serpent say the Rabbies and cursed him R. Eliezer c. 14. and he cast Samael the Devil and his company out of heaven cursed them Indeed man being in the transgression must also have his punnishment as it follows vers 17 18 19. and yet that God might manifest the riches of his grace he includes in the Serpents malediction this everlasting Gospel I will put enmity between thee and the woman c. For the sense of the Words we shall open these termes as 1. Who is the Serpent 2. Who is the woman 3. What is the seed of the Serpent 4 What is the seed of the woman 5. What is that Hu in our Bible translated it 6. What is the Serpents head and the bruising of it 7. What is the heel of the seed of the woman and the bruising of it 8. Amongst whom was the enmity or rather enmities for in the Text we find many Armies I will put enmity between thee and the woman and between thy seed and her seed c. 1. Who is the Serpent I find diversity of opinions among Interpreters Some say it was onely the Serpent and that which belongs unto Satan is but mystically understood others say it was onely Sathan under the notion of a Serpent as sometimes he is called the great Dragon And the great Dragon was cast out that old Serpent called the Devil Rev. 12.9 and Satan which deceived the whole world Others say it was both Satan and the Serpent as men are said to be possessed of Satan so was the Serpent possessed of the Devil Satan could not provoke our first parents to sin by any inward temptation as now he doth by the help of our corruption nor could he enter into their bodies or minds because of the holiness and glory that was in them and therefore he presumed to take a beast of the earth and by disposing of his Tongue he speaks within him But what must the Serpent have punishment that was only Satans instrument in the temptation yes Such was Gods love to man that he condemns both the Author and instrument of that that evil as one that in anger breaks the sword wherewith his son or his friend was wounded so Gods breaks Satans sword the Serpent is punnished according to the letter of the Text and Satan is punished in the spiritual meaning of the Lord. Who is the woman Some are all for Allegories and thy will tell you that the Serpent and the Woman are the superiour inferiour faculties of the Soul and that ever since the Fall there hath been a continual War betwixt these but I look at this Commentary as vain and trifling though it be fathered on some of the Antients and of no small note others say this Woman is the Blessed Virgin in relation to which they read the last words thus she shall bruise thy head this reading is not only allowed but confirmed by the Councel of Trent and in some of their Prayer-books thy call her The Mother of the Lord the Tree of Life the breaker of the Serpents head and the Gate of Heaven But I look on this Commentary as ignorant Idolatrous Antiphona de domina nostra secundum usum Eccles Hildenshem and wholly derogatory to the Kingdom of Christ Others are not so easily mislead and therefore say that the Woman wheresoever mentioned in this Text is Eve and none but Eve she it was whom the tempter had seduced and in just judgment for her familiarity with the tempter God meets with her I will put enmity saith God between thee and the Woman 3. What is the Seed of the Serpent in Scripture phrase Seed is sometimes taken collectively for many at once as when the Lord said to Abraham I will be thy God and the God of thy Seed Gen. 17 17 18 and to thee and thy Seed will I give this Land and I will multiply thy Seed as the sand of the Sea and sometimes it is taken singularly for one only person thus Eve called her Son Seth for God said she hath appointed me another Seed instead of Abel Gen. 4.25 Gen. 22.18 and so it is said of Christ in thy Seed shall all the Nations of the Earth be blessed Now in this place the Seed of the Serpent is taken collectively for all the families of Devils Mat. 25.4 for the Devil and his Angels as Christ calls them and for all the Sons of the Devil i. for all reprobate men whose Father and Prince is the Devil as Christ told the Jews ye are of your Father the Devil John 8 44 and the lusts of your Father ye will do and as John tells us 1 John 3 8 10 he that committeth sin is of the Devil in this the children of God are manifest and the children of the Devil and thus both Devils and reprobates are reckoned as the seed of the Serpent 4. What is the Seed of the Woman The Seed of the Woman is that posterity of the Woman which do not degenerate into the Seed of the Serpent that is the meaning of the first sentence I will put enmity and then it follows between thy Seed and her Seed and for this sense we have these arguments 1. The opposition of the Seeds for as the Seed of the Serpent is taken collectively
Dominion of Satan What saith the Gospel 1 John 3.8 Luk 10 17 18 19. for this purpose the Son of God was manifested that he might destroy the works of the Devil And the seventy returned again with joy saying Lord even the Devils are subject unto us through thy Name and he said unto them I beheld Satan as Lightning fall from Heaven behold I give unto you power to tread on Serpents and Scorpions and over all the power of the enemy and nothing shall by any means hurt you Joh. 12.31 Heb. 2.14 And now is the judgment of this world now shall the Prince of this world be cast out And for as much as children are partakers of flesh and blood He also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil In these and many other places we find this very promise fulfilled in Christ and only in Christ and therefore he and only he is the Seed of the Woman that Hu it or he that shall bruise the Serpents head Yet I will not deny but by way of participation this promise may pertain to the whole Body of Christ Rom. 8 37 Through him that loved us we are more than Conquerours saith the Apostle we may Conquer Satan though not in our own strength but Christs and so in a secondary sense by way of communication with Christ under this Seed all the faithful are and may be contained 1. Because the Head and Members are all one Body Heb. 2.11 Isa 53.10 both he that sanctifieth and they who are sanctified are all one 2. Because the faithful are called the seed of Christ when thou shalt make his Soul an offering for sin he shall see his seed 3. Because Sathan doth not only bruise the heel of Christ but of all the faithful 2 Tim. â— 12 Rom. 16.20 all that will live Godly in Christ Jesus shall suffer persecution 4. Because Satans overthrow by Christ our Head is diffused to all the Members and the God of peace shall bruise Satan under your feet shortly In this sence many of the ancient and modern Divines do extend this seed to the whole Body of Christ but primarily originally especially and properly it belongs only to Christ and to none but the Lord Jesus Christ He only is the seed by whom the promise is accomplished though the faithful also are the seed to whom and for whom the promise was made 6. What is the Serpents head and the bruising of it 1. For the Serpents head it is the power rage reigne and Kingdom of Satan It is observed that in the head of a Serpent lies the strength power and life of a Serpent so by a phraise of speech fitted to the condition of this Serpent that was Satans instrument God tels the Devil of the danger of his head i.e. of his power and Kingdom now this power and Kingdom of Satan consists more especially in sin and death for the sting of death is sin and the power of death is in Satan 2 Cor. 15.26 Heb. 2.14 Hence sin and death are usually called the works and wages of Satan they are his own he owns them and carries them at his girdle 2. For the bruising of this head it is the overthrowing of Satans power he shall bruise thy head i.e. Christ shall break thy power Christ shall destroy sin and death and him that had the power of death that is the Devil 1 Joh. 2.13 I say Christ shall do it though as I have said in a secondary sense the faithful shall do it Christ overcomes by his own power and the faithfull overcome by the power of Christ the victory is common to all the seed but the Author of victory is only Christ the Head and chief of all the seed Rom. 16.20 ye have overcome the evil one but how not of your selves no it is the God of peace that bruiseth Satan Well then here is the sense the Serpents head is bruised i.e. the Devil and sin and death and hell are overthrown not only the Devil in his person but the works of the Devil which by the fall he had planted in our natures as pride vain glory ignorance lust c. nor only Satans works but the fruits and effects of his works as Death and Hell so that all the faithfull may sing with Paul O death where is thy sting O grave where is thy victory thanks be to God which giveth us victory through Jesus Christ our Lord. 1 Cor. 15 5â— 57. 7. What is the heel of the seed of the woman and the bruising of it 1. For the heel it is the humanity of Christ according to which properly Christ hath an heel Or as others it is the wayes of Christ which Satan by all the means he could possibly would seek to suppress 2. For the bruising of his heel it is the miseries mockings woundings Death and Burial of Christ all which he endured in his heel i.e. in his humanity or it extends further to all the hurts reproaches afflictions persecutions of the faithful by the Devil and his agents all which are but as a bruise in the heel which cannot endanger the spiritual life of their souls It is observed that the Serpent hath but one head but the seed of the woman hath two heels so that the one may be some help while the other is hurt besides an hurt in the heel is far from the head and heart and though it may be painful it is not mortal Indeed Christs heel was bruised i.e. He was delivered to death even to the death of the Cross yet he rose again from the dead neither had the Devil any advantage by his death for as angry Bees stinging once make themselves droanes so the Devil now he may hiss at us but he cannot hurt us by that wound which Christ received at his death he wounded all his enemies irrecoverably the very sight it self was Christs triumph even then was the Kingdom of darkness utterly overthrown sin death and Satan were conquered and taken captive and whatsoever might be brought against us was taken away as the least bill or scroll O blessed riddle Judg. 14.14 Out of the Eater came forth meat and out of the strong came forth sweetness In reference to the promise thou shalt bruise his heel Rev. 13.8 Christ is said to be the Lamb slain from the foundation of the World Here 's good news betimes 8. Amongst whom was the enmity or this hostile war we find in the Text three Hosts and three battels As 1. Betwixt Satan and the woman I will put enmity between thee and the woman i.e. Betwixt thee the seducer and her whom thou hast seduced This enmity is opposed to the amity and familiarity which had been between the woman and the Serpent and upon that account the woman and not the man is named not but that enmity must be betwixt the
Gods purposes are without any alteration the love of Christ after thousands of years is still as the love of a Bridegroom upon the wedding day indeed then ordinarily love is hot and appears much so is Christs love and so is Gods love ever hot there is no moment of time from Eternity to Eternity wherein God rejoyceth not over his Saints as the Bridgroom over his Bride not only as an husband over his wife but as a Bridegroom over his Bride we may say of this purpose of God as it was in the beginning is now and ever shall be World without end O my soul muse and meditate on this purpose of God Isa 55.3 and by consequence on the sure mercies of David it may be it is not always alike sure to thee the love of God as the shining of the Sun doth not always in the fruits of it shining out so gloriously but the Sun keeps his course in a steady way what though it be sometimes clouded what though at times it shine not so gloriously as at high-noon yet the purpose of God according to Election must stand All the Devils in Hell cannot frustrate Gods purpose concerning only one soul John 6.39 this is the Fathers will which sent me saith Christ that of all which he hath given me I should lose none 5. Consider Gods decree concerning thy souls salvation and the means to it As the purpose of God so the decree of God speaks the stability and certainty of the thing decreed The foundation of God standeth sure 2 Tim. 2.16 i The decree of God touching mans Salvation is unchangable If the Laws of the Medes and Persians were so absolute that they could not be reversed then much less can the decrees of God be reversed no man that is not Elected can be Elected and no man that is Elected can possibly be damned My sheep hear my voice saith Christ and I give unto them eternal life and they shall never perish neither shall any man pluck tâ—â—â— out of my hand And it must needs be so for Gods decree is grounded on the Eternal and unchangable will of God and hence we say that there is a certain number of the Elect known only to God which cannot possibly be encreased or diminished John 13 18 I know whom I have chosen saith Christ And yet thou canst not O my soul hence infer that thou mayest be secure for in this decree the end and the means are joyned together of God and they cannot be separated by any man if thou beest not godly never expect to be happy Gods decree of Predestination is as well for the giving of grace as for the giving of glory 6. Consider the Covenant struck betwixt God and Christ for thy salvation If thou wouldst fain be acquainted with the very Articles of it go on then take Scripture along and first on Gods part thou mayest observe and meditate and consider of these particulars 1. That there was a designation and appointment of Christ from all Eternity to the office of Mediatorship John 6.27 Isa 42 1 whence Christ is said to be sealed by the Father for him hath God the Father sealed and chosen of the Father behold my servant whom I uphold mine Elect or chosen one 2. There was a commandment from the Father to the Son which he must obey and submit unto As first he had a command what to teach his people as the Prophet of the Church John 12.49 for I have not spoken of my self saith Christ but the Father which sent me he gave me a commandment what I should say and what I should speak Secondly he had a commandment to lay down his life fore those that were given him John 10.18 no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again this Commandment have I received of my Father 3. There was a Promise from the Father to the Son the Father covenants with him in these things Isa 42.1 first that he will give him the Spirit in abundance Behold my servant whom I uphold I have put my Spirit upon him he shall bring forth judgment to the Gentiles Isa 11.1 2 And the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowledg and of the fear of the Lord. Secondly that he will give him assistance and help in this great work of Redemption I the Lord have called thee in righteousness Isa 42.6 and will hold thy hand what 's that why I will strengthen thee with my power I will so hold thy hand that thou shalt not be discouraged in the work Isa 42.4 He shall not fail nor be discouraged tell he have set judgment upon the Earth Thirdly that he will give him a blessed success that he shall not labour in vain Isa 53 10 11 he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hands he shall see of the travail of his soul and shall be satisfied Christs suffering were as a womans travail though she suffer many pains and pangs yet she sees her Child at last so shall Christ see many believing on his Name they are the promise made by the Father to the Son Isa 55.5 that Nations that know him not shall run unto him Fourthly that he will give him and his Redeemed ones everlasting glory to Christ himself there is a promise of glory he hath gloryfied thee And to the Members of Christ there is a promise of glory and this promise of glory to them was made known to Christ from everlasting it was one of the secrets of God and Christ brings out that secret from the bosome of his Father Luk. 12.32 and reveals it to his Disciples It is my Fathers pleasure said he to give you the Kingdom Christ knew his Fathers will by the Covenant passing betwixt his Father and him and this will of the Father concerning glory promised to the Saints Christ doth bring forth to light These were the Articles of the Covenant on Gods part now O my soul see them on Christs part in these particulars 1. There was an acceptation of the office to which he was designed by the Father he did not take the office of Mediatorship upon himself but first the Father calls him to it Heb. 5.5 Heb. 1.10.7 and then the Son accepts it Christ glorified not himself to be made an high Priest but he that said unto him thou art my Son to day have I begotten thee he called him and then the Son answered Lo I come 2. There was a promise on Christs part to depend and trust upon God for help And again I will put my trust in him they are the words of Christ to his Father And Isaiah brings in Christ as looking for help from God
so the Seed of the Woman must be taken collectively that the opposition may be fit 2. The enmities fore-spoken do strongly evince it now the enmities pertain both to Eve and to all her posterity if godly to the end of the world hence all that will live godly in Christ Jesus shall suffer persecution saith the Apostle 2 Tim. 3.18 And I will put enmity saith God between thee the woman is that all no but also between thy Seed and her Seed and who can deny but these enmities have been ever since betwixt Satans brood and the Saints we are all wrestlers against Principalities and Powers and Rulers of the darkness of this World Ephes 6.12 and against spiritual wickednesses in high places 5. What is that Hu in our Bible translated it it shall bruise thy head Some observe this Hu it is of the masculine gender and Zera Seed is of the masculine gender Jesaphera shall bruise is of the masculine gender which confutes the Translation that renders it thus she shal bruise thy head and which confirms our Translation which is thus he or it or that same Seed i. one singular person of that same Seed shall bruise thy head Well then who is this he or what one is he even Jesus the Son of the Living God Here is the first hint of Jesus that ever was read or heard of in this world This was the Proto-evangel or first Gospel that ever was published after the Creation O blessed news fit for Gods mouth to speak and to break first to the world now fallen O dear parents how would you have dispaired if before sentence you had not heard this blessed tydings O our first Parents upon Earth where had you and we been if this blessed Text had not been Come set a Star upon it write it in letters of Gold or rather write it on the very Tables of our Hearts here is the blessedst news that ever was or ever shall be but for this we had been all Fire-brands of Hell yea but for this Adam and Eve and all their Sons and Daughters that are now gone out of this World had been smoaking and frying in Hell-fire Away with all gross mistakes Erroneous conceits and as you love your Souls yeild to this blessed sense This it or he is one of that same Seed and this one of that same seed is Jesus and only Jesus and none but Jesus and for this sense we have these arguments 1. Some observe that this Sentence is separated from the former with a Period or great stop however God goes on to speak of the Seed of the Woman yet he says not and that Seed shall bruise thy head for so we might have thought he had spoken of that Seed collectively as he did before but stopping there and not repeating the same word again he gives it thus it or he shall bruise thy head i. some individual person of that same Seed some singular one of that same common Seed of the Woman shall bruise thy head as David alone of all the Host of Israel goes forth to fight with Goliah and overcomes him so Christ alone of all the Seed of the Woman was so to fight with the Serpent by his own power as to overcome him and to bruise his head 2. The Seventy in their Translations of this place with which agrees the Chaldee Paraphrast renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he which needs most denote some singular person or Son of the woman and the rather because the Seed spoken of before is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which if the relative had rightly agreed it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereto we may add that to this it or he the Seed of the Serpent is not opposed as it was in the former sentence but the Serpent it self one singular Antagonist here is singularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a duel or a combate of two hand to hand only Christand the Serpent he shall bruise thy head and thou shalt bruise his heel 3. The bruising of the head doth plainly discover this it or he is Jesus Christ for non can bruise the Serpents head but only God the God of peace saith the Apostle shall bruise Satan under your feet shortly Now there was none of the Seed of the Woman Rom. 16.10 that was ever God but only Christ God-Man Man-God blessed for ever and therefore it must needs be Christ and only Christ that can bruise this Serpents head O there 's a Divine Power a power and vertue of God in it to bruise the Serpents head observe but the manner of this Duel Christ treads on the Serpent and by this means he comes to have a bruise in the heel whilst with his heel he bruiseth the Serpents head a wonderful thing that Christ should lay at the Serpents head with no other weapon but only with his heel it were much for any man to strike at any common Serpent with a bare and naked foot rather would he take a dart or club or any other Weapon but with a foot to bruise Satans head that great and fierce and monsterous Serpent this exceeds any mans power or any mans daring to attempt hence it is that some one person of more than human strength must do this deed and who is that of the Seed of the Woman but only Jesus Christ 4. God himself in other places of Scripture doth expresly declare that this Seed here promised is Christ and only Christ mark but where this promise is repeated to the Patriarches as when the Lord said to Abraham Gen. 22.18 in thy Seed shall all the Nations of the Earth be blessed and when the Lord said to David I will raise up thy Seed after thee which shall be of thy Sons and I will establish his Kingdom 1 Chro. 17.11 and you may see it clear that this Seed is Christ and only Christ concerning that promise to Abraham the Apostle so interprets it now to Abraham and his seed were the promises made he saith not Gal. 3.16 and to Seeds as of many but as of one and to thy Seed which is Christ and concerning that promise to David the Prophet so interprets it He shall sit upon the Throne of David Isa 9.6 7 and upon his Kingdom to order it to establish it who is that in the former verse his name is Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace i. Christ and none but Christ for unto us a Child is born and unto us a Son is given c. and who is that but Jesus Christ 5. The accomplishment of this Promise in Christ is expresly and clearly made out in the New Testament Was not Jesus Christ of the Seed of the Woman born of a Virgin was not his heel bruised himself Crucified and did he not bruise the Serpents head break the Power and
Devil and man as well as betwixt the Devil and the woman but because the woman had more tampered with Satan and being deceived by Satan was first in the transgression therefore is she onely named I will put enmity between thee and the woman 2. Betwixt Satans seed and the seed of the woman I will put enmity not onely between thee and the woman but also between thy seed and her seed q.d. This enmity shall not cease with the death of the woman but it shall continue to her seed and to her seeds seed even to the end of the World We see to this day how the Serpent and Serpents seed are striving and warring against the Church and a wonder it is considering the malice of the enemy that there is a Church upon Earth but onely that we have Christs promise The gates of Hell shall not prevaile against it and lo I am with you alwayes even to the end of the World 3. Betwixt Christ and the Serpent O this a bloody conflict on both sides he shall bruise thy head and thou shalt bruise his heel 1. He shall bruise thy head Christ shall break thy power thy power i.e. the power of the Serpent or of the Devil himself he fights not so much with the seed as with the Serpent if Satan be overthrown his seed cannot stand 2. Thou shalt bruise his heel thou shalt afflict him and his thou shalt cast out of thy mouth a flood of persecutions thou shalt make warre with him Rev. 12.17 and all them which keep the Commandments of God and have the testimony of Jesus Christ I have held you a while in the explication of this first promise and the rather because of the darkness of it and the much sweetness that is contained in it it is full of Gospel-truths strike but the flint and there will fly out these glorious sparkles 1. That a Saviour was promised from the beginning of the world 2. That this Saviour should free all his Saints from sin death and hell the head and power of the Devil 3. That to this end this Saviour should be a Mediator for God would not grant an immediate pardon but the promised seed must first intervene 4. That this Mediator should be of the seed of the woman that is a man and yet stronger then the Devil indued with a Divine power and so he is God 5. That this Man-God should according to his Priestly office be a Sacrifice for sin the Serpent should bruise his heel he should suffer and dye for the people and yet accordingly to his Kingly office he should overcome Satan for he should bruise his head overthrow his Kingdom and make us more than Conquerors in him that loved us 6. That this promise of Christ and of our justification is free God of meer mercy and free-grace brings forth this promise there could be now after the fall no merit in man and even now he promiseth remission of sins and life Eternal in for and through the Lord Jesus Christ No question but in belief of this promise the Patriarchs and Fathers of old obtained life glory and immortality By faith the Elders obtained a good report by faith Abel obtained witness that he was righteous by faith Enoch was translated that he should not see Death by faith Noah became heir of the righteousness of Christ how should it but revive us in these last times to hear that the first thing that ever God did after the World was fallen it was this act of mercy to make a promise of Christ and to reconcile lost man to himself through the same Jesus Christ surely he began to do that soon which he meant to be alwayes a doing even to the end of the World Thus far of the promise as it was manifested from Adam to Abraham SECT III. Of the Covenant of promise as manifested to Abraham THe second breaking forth of this gracious Covenant was to Abraham and now it shines in a more glorious light then it did before at first it was propounded in very dark and cloudy termes not easie to be understood and most things sparingly expressed but in this second rise and manifestation we have it laid down in plainer termes I will establish my Covenant between me and thee and thy seed after thee in their generation Gen. 17 1â— for an everlasting Covenant to be a God to thee and to thy seed after thee For the right understanding of this we shall examine these particulars 1. What a Covenant is 2. What is the establishing of this Covenant 3. Betwixt whom is the Covenant to be established 4. For what time is the established Covenant to endure 5. What are the priviledges of this Covenant 6. What is the condition of this Covenant 7. Who is the head both as undertaker and purchaser and treasurer upon whom this Covenant is established 1. What is a Covenant It is a contract of mutual peace and good will obliging parties on both hands to the performing of mutual benefits and offices Thus was the Covenant betwixt God and Abraham there was a mutual stipulation in it on Gods part to performe his promises of temporal spiritual and Eternal grace and on Abrahams part to receive this grace by faith and to performe due obedience and thankfulness to God Hence a little nearer we say the Covenant is a mutual compact or agreement betwixt God and man whereby God promiseth all good things especially Eternal happiness unto man and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happiness in God according to his promise for the praise and glory of his grace Others describing the Covenant of grace for with the Covenant of works we will not meddle they give it thus The Covenant of grace is a free and gracious compact which God of his meer mercy in Jesus Christ hath made with sinful man promising unto him pardon of sins and eternal happiness If he will but repent of sin and embrace mercy reached forth by faith unfeigned and walk before God in willing faithful and sincere obedience In this description many things are considerable As 1. That the Author of this Covenant is God not as our Creator but as our merciful God and Father in Christ Jesus 2. That the cause of this Covenant is not any worth or dignity or merit in man but the meer mercy love and favour of God 3. That the foundation of this Covenant is Jesus Christ in and through whom we are reconciled unto God for since God and man were separated by sin no Covenant can pass betwixt them no reconciliation can be expected nor pardon obtained but in and through a Mediator 4. That the party Covenanted with is sinful man the fall of our first Parents was the occasion of this Covenant and God was pleased to permit the fall that he might manifest the riches of his mercy in mans recovery 5. That the form of
direct and then encourage First for direction let souls be acquainted how to act their Faith on Christ in respect of his Life The manner of its proceedings I suppose is thus 1. Faith must directly go to Christ Many poor souls humbled for sin and taken off from their own bottom they run immediately to the promise of pardon and close with it and rest on it not seeking for or closing with Christ in the promise this is a common error among thousands but we should observe that the first promise that was given was not a bare word simply promising pardon peace or any other benefit which God would bestow but it was a promise of Christ's Person as overcoming Satan Gen. 3.15 and purchasing those benefits The Seed of the Woman shall bruise the Serpents head So when the Promise was renewed to Abraham it was not a bare promise of blessedness and forgivness but of that Seed that is Christ Gal. 3.6 in whom that blessedness was conveyed Gen. 22.18 In thy Seed shall all the Nations of the Earth be blessed So that Abraham's Faith first closed with Christ in the Promise and therefore he is said to see Christ's day and to rejoyce in embracing him Christ in the first place and more immediately is every where made the thing which Faith embraceth to salvation and whom it looks unto and respects John 3.16 John 11.25 as it makes us righteous in the sight of God God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life I am the resurrection and the life he that believeth in me Acts 13.39 Acts 16.31 Acts 10.43 though he were dead yet shall he live And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses and Believe on the Lord Jesus Christ and thou shalt be saved And To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And hence it is that Faith is called the Faith of Christ Gal. 2.16 Phil. 3.9 Because Christ is it whom Faith apprehends immediately and as for the other promises they depend all on this John 3.36 John 6.47 Whosoever believeth on him shall receive remission of sins and he that believeth on the Son of God shall have life everlasting verily verily I say unto you he that believeth on me hath everlasting life O remember this in the first place Faith must go unto Christ and yet I mean not to Christ as abstractly and nakedly considered but to Christ as compass'd with all his Promises Priviledges Benefits 2. Faith must go to Christ as God in the flesh Some make this the difference of Faiths acting betwixt Believers of the New and Old Testament Under the Old Testament when Christ was but in the Promise and not as then come in the flesh their Faith had a more usual recourse unto God himself as for Christ God-man man-God they had not so distinct but only a confused knowledge of him and therefore we read not so frequently and usually of their recourse unto him but only unto God 2 Chron. 20.12 20. Psal 78.21 22 O our God wilt thou not judge them we know not what to do but our eyes are upon thee and Hear me O Judah and ye inhabitants of Jerusalem believe in the Lord your God so shall ye be established and The Lord heard this and was wrath because they believed not in God and trusted not in his salvation But now under the New Testament because Christ as Mediator who was promised is come our Faith more usually and immediately addresseth it self unto Christ as God in the flesh God dwelling in our nature is made more familiar to our Faith than the person of the Father who is meerly God God in the flesh is more distinctly set forth in the New Testament and so he is more distinctly to be apprehended by the Faith of all Believers Ye believe in God sayes Christ to his Disciples whose faith and opinion of the Messiah was till Christ's Resurrection of the same Elevation with that of the Old-Testament-Believers Ye believe in God but he rests not there believe also in me John 14.1 make me the object of your trust and salvation as well as the Father believe also in me not only so but believe in the first place on me One sweetly observes that when Faith and Repentance came more narrowly to be distinguished by their more immediate objects it is laid down thus Repentance towards God and Faith towards our Lord Jesus Christ Acts 20.21 not but that God and Christ are objects of both but that Christ is more immediately the object of Faith and God i◠more immediately the object of Repentance so that we believe in God through believing in Christ first and we turn to Christ by turning to God first O remember this Le◠our Faith in the more direct and immediate exercise of it be pitch upon Christ as God 〈◊〉 the flesh 3. Faith must go to Christ as God in the flesh made under the Law Gal. 4.4 and hence it is that the Apostle joynes these together God sent his Son made of a woman made under the Law If Christ had been out of the compass of the Law his being incarnate and made of a woman had done us no good Suppose one in debt and danger of the Law to have a Brother of the same flesh and blood of the same Father and Mother what will this avail if that same Brother will not come under the Law i.e. become his Surety and undertake for him It is our case we are debtors to God Col. 2.14 and there is an hand-writing against us and contrary to us here is a Bond of the Law which we have forfeited now what would Christ avail if he had not come under the Law if he had not been our Surety and undertook for us Our Faith therefore must go to Christ as made under the Law not only taking our nature upon him but our debt also 2 Cor. 5.21 our nature as men and our debt as sinful men He hath made himself to become sin for us who knew no sin i.e. he made him to be handled as a sinner for us under the Law though he knew no sin on his part but continued in all things written in the Book of the Law to do them If Faith be inquisitive when was Christ made under the Law I answer Gal. 5.3 even then when he was circumcised Thus Paul protests I testifie to every man that he that is circumcised is a debtor to do the whole Law Christ at his Circumcision entred into bond with us and undertook for us and therefore then and not till then Luke 2.21 he had his Name given him Jesus a Saviour and from that time he was a debtor to do the whole Law Not only to
brought unto Pilate's house John 18.28 Mat. 27.1 2 3 4 5. then led they Jesus from Caiphas unto the Judgment-Hall and it was early When the Morning was come all the chief Priests and Elders of the People took council against Jesus to put him to death and when they had bound him and led him away and delivered him to Pontius Pilate the Governour Then Judas which had betrayed him hanged himself O the readiness of our nature to evil When the Israelites would sacrifice to the Golden-Calf they rose up early in the Morning if God leave us to our selves Exod. 32.6 we are as ready to practise mischief as the fire is to burn without delay But on this Circumstance I shall not long stay the transactions of this hour I shall consider in these two passages Christ's Indictment and Judas's fearful end In Christ's Indictment we may observe 1. His Accusation 2. His Examination In his Accusation we may observe 1. Who are his Accusers 2. Where he was accused 3. What was the matter of which they do accuse him 1. His Accusers were the chief Priests and Elders of the People Mat. 27.12 the very same that before had judged him guilty of Death are now his Accusers before the temporal Judge but why must our Saviour be twice Judged was not the Sanhedrim or Ecclesiastical Court sufficient to condemn him I answer He is twice judged 1. That his Innocency might more appear true Gold often tried in the fire is not consumed but rather perfected so Christ's Integrity though examined again and again by divers Judges wholly corrupt yet thereby it was not hurt but made rather more illustrious 2. Because his firster judgment was in the night and a sentence pronounced then was not reputed valid it is said of Moses that he judged the People from the morning unto the evening Exod. 18.13 John 18.31 for until night no judgment was protracted 3. Because said the Jews it is not lawful for us to put any man to death These words had need of exposition we know Moses's Law prescribed death to the Adulterers Idolaters Blasphemers Man-slayers Sabbath-breakers but now the Romans say some had come and restrained the Jews from the execution of their Laws others are of another mind and therefore the meaning of these words It is not lawful for us to put any man to death may be understood say they in a double sense 1. That it was not Lawful for them to put any man to such a death as the Death of the Cross Moses's Law was Ignorant of such a death and the words following seem to favour this interpretation John 18 32. that the saying of Jesus might be fulfilled which he spake signifying what death he should die We read only of four sorts of death that were used among the Jews as strangling stoning burning and killing with the sword crucifying was the invention of Romans and not of Jews 2. That it was not Lawful for them to put any man to death at such a time on this day was celebrated the Jews Passover which was in memory of their deliverance out of Egypt so that now they had a custome to deliver some from death the case of Barabbas but they could not now condemn any one to death hence it was that after Herod the Jew had killed James he proceeded further to take Peter also yet during the dayes of unleavened Bread he delivers him to be kept in Prison Acts. 12.14 intending saith the Text after Easter to bring him forth to the People Pilate a Gentile was not tied to these Laws and therefore they led Jesus from Caiaphas unto the Hall of judgment or unto Pilate's House 2. The place of the Accusation was at the door of the House they would not go into the Judgment-Hall lest they should be defiled John 18.28 but that they might eat the Passover See what a piece of Superstition and grose Hypocrisie is here they are curious of a Ceremony but make no strain to shed innocent blood they are precise about small matters but for the weightier matters of the Law as Mercy Judgment Fidelity and the Love of God they let them pass they honour the figurative Passover but the true Passover they seize upon with bloody and sacrilegious hands 3. The matter of which they accuse him 1. That he seduced the People 2. That he forbade to pay Tribute to Cesar 3. That he said he was a King How great but withal how false were these their accusations For the first Christ was so far from stirring up Seditions that he strove and endeavoured to gather the People into one O Jerusalem Mat. 23.37 Jerusalem how often would I have gathered thy Children together even as a Hen gathereth her Chickens under her wings and ye would not For the second instead of denying to pay tribute to Cesar Mat. 17.27 Luke 20.25 he paid it in his own particular take twenty-pence out of the fishes mouth said he to Peter and give unto them for me and thee and give unto Cesar the things that are Cesar's said he to the People and to God the things that are God's For the third instead of making himself a King he professeth that his Kingdom is not of this World and when they would have made him a King instead of flattering them John 18.36 John 6.15 he flieth from them and that into the Wilderness or into a mountain himself alone Thus much of the Accusation 2. For his Examination Pilate was nothing moved with any of the Accusations save only the third and therefore letting all the rest pass he asked him only Art thou the King of the Jews Joh. 18.33.36 To whom Jesus answered My Kingdom is not of this World c. He saith not my Kingdom is not in this World but my Kingdom is not of this World by which Pilate knew well that Christ was no enemy unto Cesar Christs Kingdom is spiritual his government is in the very hearts and Consciences of men and what is this to Cesar Hence Pilate useth a policy to save Jesus Christ they tell him that Christ was of Galilee and therefore he takes occasion to send him to Herod who was Governour of Galilee But of that anon Vse How many Lessons may we learn from hence 1. Christ was accused who can be free The chief Priests and Elders of the Jews accused Christ no wonder if those that are chief and great amongst us accuse poor Christians O there 's a perpetual enmity between the seed of the woman and the seed of the serpent there is an everlasting irreconcileable implacable enmity and antipathy between Grace and Prophaneness light and darkness Christ and Belial As it is reported of Tigers that they rage when they smell the fragrancy of Spices so it is with the wicked who rage at the spiritual Graces of them that are sincere for God 2. Christ's Accusers would not go into the Judment-Hall lest they
alledge that this priviledge was granted to Peter as an Apostle but we say that if it was granted to Peter as an Apostle then it was common to Peter and Judas in that both were Apostles They alledge further that Christ prayes not for the absolute perseverance of Believers but after a sort and upon condition But we say the Prayer of Christ is certain and not suspended in this Prayer his desire is not for Peter that would presevere but his desire is for Peter that he should persevere the object of the thing for which Christ prayes is distinct from the thing it self prayed for 9. That we might have the salvation of our souls in the day of Jesus John 17.24 Father I will that they also whom thou hast given me be with me where I am that they might behold my glory Why this is the main end in respect of us our glory and indeed herein is the main piece of our glory to behold this glory Oh to see the Lord Jesus Christ glorified as he shall be glorified must be a glorious thing What is it to see his glory but to behold the lustre of his Divinity through his humanity In this respect our very eyes shall come to see God as much as is possible for any creature to see him we may be sure God shall appear through the humanity of Christ as much as is possible for the Divinity to appear in a creature and therefore Men and Angels will be continually viewing of Christ I know there is another glory of Christ which the Father will put upon him Because he humbled himself therefore God will exalt him Rev. 14.4 and give him a name above every name and we shall see him in this glory O the ravishing sight of Saints Christ is so lovely that the Saints cannot leave but they must and will follow the Lamb wheresoever he goes there shall be no moment to all eternity wherein Christ shall be out of sight to so many thousand thousands of Saints now this is the glory of the Saints above as a Queen that sees the Prince in his glory she delights in it because it is her glory so the Church when she shall see Christ her Husband in his glory she shall rejoyce in it because she looks upon it as her own Is not this a blessed end of Christ's intercession why hither tend all the rest all the other ends end in this and for this above all Christ intercedes to his Father Father Cant. 3.11 I would have my Saints with me O that all the daughters of Zion may behold King Solomon with the Crown wherewith thou hast crowned him in the day of his Espousals and in the day of the gladness of his heart Only one Question and I have done how should I set my faith on work to act on Christ's intercession for these ends I answer 1. Faith must perswade it self that here is a vertue in Christ's intercession Certainly every passage and acting of Christ hath its efficacy and therefore there is vertue in this it is full of juyce it hath a strong influence in it 2. Faith must consider that it is the design of God and the intendment of Christ that this intercession should be for the good of those that are given to Christ O there 's enough in Christ enough in Christ's intercession to convey communion the Spirit protection free access to the Throne of Grace a Spirit of prayer pardon of sins continuance in grace salvation of souls to the Saints and people of God through all the world and this is the design of God that Christ's intercession should be as the fountain whence all these streams must run and be conveyed unto us 3. Faith must act dependantly upon the intercession of Christ for these very ends this is the very nature of Faith it relyes upon God in Christ and upon all the actings of Christ and upon all the promises of Christ so then Is there a desirable end in Christ's intercession which we aim at O let us act our Faith dependantly let us rely stay or lean upon Christ to that same end let us roul our selves or cast our selves upon the very intercession of Jesus Christ Saying O my Christ there is enough in thee and in this glorious intercession of thine and therefore there will I stick and abide for ever 4. Faith must ever and anon be trying improving wrestling with God that vertue may go out of Christ's intercession into our hearts I have heard Lord that there is an Office erected in heaven that Christ as Priest should be ever praying and interceding for his people O that I may feel the efficacy of Christ's intercession am I now in prayer O that I could feel in this prayer the warmth and heat and spiritual fire which usually falls down from Christ's intercession into the hearts of his Lord warm my spirit in this duty give me the kisses of thy mouth O that I may now have communion with thee thy Spirit upon me thy protection over me O that my pardon may be sealed my grace confirmed my soul saved in the day of Jesus In this method O my soul follow on and who knows but God may appear e're thou art aware howsoever be thou in the use of the means and leave the issue with God SECT VI. Of loving Jesus in that Respect 6. LEt us love Jesus as carrying on this great work of our salvation in his intercession Now two things more especially will excite our love 1. Christ's love to us 2. Our propriety in Christ For the first many acts of Christ's love have appeared before and every one is sufficient to draw our loves to him again As 1. He had an eternal love to man he feasted himself on the thoughts of love delight and free-grace to man from all eternity since God was God O boundless duration the Lord Jesus in a manner was loving and longing for the dawning of the day of the Creation he was as it were with child of infinite love to man before he made the world Some observe that the first words which ever Christ wrote were Love to Believers and these were written with glory for it was before gold was and they were written upon his bosom for then other books were not 2. In the beginning of time he loved man above all creatures for after he had made them all he then speaks as he never did before Let us make man in our image after our likeness Gen. 1.26 and let him have dominion over the fish of the sea and over the fowl of the air and over the cattel and over all the earth and though man at that very instant unmade himself by sins Christ's love yet was not broken off but held forth in a promise till the day of performance The seed of the woman shall bruise the Serpents head and in thy seed shall all the Nations of the earth be blessed 3. In the fulness of time his
and loyal to Jesus Christ what adultery is this Ye cannot serve God and Mammon Matth. 6.24 that woman that is not contented with one husband must needs be an harlot 3. The preferring of the world before Christ himself This is the height of covetousness and the height of this adultery what to make the members of Christ the members of an harlot Why worldlings those admiring thoughts are Christs those pains are Christs that love is Christs that time that care that earnestness is Christs they are all Christs and will you give that which is Christs unto the world and prefer the world before Christ with his own What live as professed prostitutes that prefer every one before their husbands how will this expose you to the scorn of men and Angels at the last day thy will come pointing and say This is the man that made not God his strength but trusted in the abundance of his riches Psal 52.7 this is the Gadaren that loved his swine more than Christ Jesus Love not the world said John 1 John 2.15 Christ is never precious in mans apprehension so long as the world seems glorious to him As we begin to relish sweetness in Christ so the world begins to be bitter to us Cui Christus incipit dulcâ—ssâ—â—e necess esto marescere mundum Bern. the more sweetness we taste in the one the more bitterness we taste in the other 3. We must look off the world in respect of its sinful honours what is this honour but a certain inordinate desire to be well thought of or well spoken of to be praised or glorified of men as if a man should run up and down streets after a feather flying in the aire and tossed hither and thither with the gusts and blasts of infinite mens mouths it is a question whether ever he get it but if he do it is but a feather such is this pride of life honour vain-glory it is hard to obtaine it but if obtained it is but the breath of a few mens mouths that alter upon every light occasion but that which is worst of all it hinders our sight of Jesus Christ not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 Heb 11.24 26. wordly honour keeps many back from Christ and therefore Moses when he was come to years refused to be called the son of Pharaohs daughter esteeming the reproaches of Christ greater riches than all the Treasures of Egypt If the blind Man in the way to Jerico had depended on the breath or liking or approbation of the multitude he had never received the benefit of his sight Luke 18.39 for they saith the text which went before rebuked him that he should hold his peace they disswaded him from running crying so vehemently after Christ experience tells us how these things pull and draw us off from Jesus Christ the lusts of the eyes the lusts of the flesh and pride of life Question 2 But why must we look off every thing that diverts our looking unto Jesus 1. Because we cannot look fixedly on Christ and such things together and at once the eye cannot look upwards downwards at once in a direct line we cannot seriously mind heaven earth in one thought no man can serve two masters saith Christ especially such as jar Mat. 6.24 and who have contrary imployments as Christ and Mammon have 2. Because whiles we look on these things we cannot see the beauty that is in Christ suppose a squint look on Christ whilst we have a direct look on other things alas Christ will be of no esteem that while this was the voice of sinners concerning Christ he hath no form Isa 53.2 nor comeliness and when we see him there is no beauty that we should desire him Indeed beauty is the attractive of the soul the soul must see a beauty in that which it lets out it self to in desiring but our wishing looks on other things makes Christ but mean and contemptible in our eyes 3. Because all other things in comparison of Christ are not worthy a look they are but as vile things as under-things as poor low and mean and base things in comparison of Christ I count all things but loss saith Paul for the excellency of the knowledge of Christ Jesus my Lord. Phil 3.8 I count them but dung that I may win Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some translate it chaffe others dogs-meat others excrements dung all agree it is such a thing as men usually cast away from them with some indignation 4. Because it is according to the very law of marriage therefore shall a man forsake father Gen. 2.24 and mother and cleave to his wife the Lord Christ marries himself to the souls of his Saints Hos 2.19 I will betroth thee unto me for ever I will betroth thee unto me in righteousness and in judgement and in loving kindness and in mercies and for this cause the soul must forsake all and cleave unto Christ as married wives use to do we must leave all for our husband the Lord Jesus Harken O daughter and consider and encline thine ear forget also thy own people Pâ—al 45.10 and thy fathers House 5. Because Christ is a jealous Christ now jealousie is a passion in the soul that will not endure any sharing in the object beloved the woman that hath a jealous husband must leave all her old companions if she cast any amorous looks or glances after them the husband will be jealous and Jealousie is cruel as the Grave Christians Cant. 8.6 Exod. 20.5 our God is a jealous God our Christ is a jealous Christ He cannot endure that we should look on any other things so as to lust after them 6. Because all other things can never satisfie the eye Eccles 1.8 all things are full of labour saith Solomon man cannot utter it the eye is not satisfied with seeing it is but wearied with looking on divers objects yet still desires new ones but once admit it to behold that glorious sight of Christ and then it rests fully satisfied Hence it is that the Daughters of Zion are called to come forth Go forth O ye daughters of Zion Cant. 3.11 and behold King Solomon with the Crown wherewith his Mother hath crowned him in the day of his espousals and in the day of the gladness of his heart Go forth O ye daughters of Zion lay aside all private and earthly affections and look upon this glory of Christ As the daughters of Jerusalem sitting or remaining in their chambers closets houses could not behold the glory of King Solomon passing by therefore they were willed to come forth of their doors even so if we will behold the great King Jesus Christ in his most excellent glory a sight able to satisfie the Eye to ravish the Heart we must come out of our Doors we must come
be perswaded to set our hearts on Jesus Christ Christians do you not perceive that the heart of Christ is set upon you and that he is still minding you with tender love even when you forget both your selves and him Do you not find him following you with daily mercies moving on your souls providing for your bodies and preserving both doth he not bear you continually in the armes of love and promise that all shall work together for your good doth he not give his Angels charge over you and suit all his dealings to your greatest advantage and can you find in your hearts to cast him by can you forget your Lord who forgets not you Fie upon this unkind Ingratitude When the Lord speaks of his thoughts and respects to us he gives this language Can a woman forget her sucking-child Isa 49.15 16. that she should not have compassion on the Son of her Womb yea they may forget yet will not I forget Behold I have graven thee upon the palms of my hands thy walls are continually before me But when he speaks of our thoughts to him the case is otherwise Jer. 2 32. can a Maid forget her Ornaments or a Bride her Attire yet my People have forgotten me days without number q. d. you would not forget the cloaths on your backs you would not forget your braveries your Ornaments your Attires and are these of more worth than Christ yet you can forget me day after day 8. Consider it 's a command of Christ that we should look to Jesus Behold me behold me lo I lo I A command not only backt with Authority but accompanied with special Ordinances appointed to this end what is Baptism and what is the Lords Supper 1 Cor. 11.24 25. but the representation of Jesus Christ Is it not Christs command in his last Supper Do this in remembrance of me and this do ye as oft as ye drink in remembrance of me In this Ordinance we have Christ crucified before our Eyes and can we forget him Or can we hold our eyes off him can we see the Bread broken the Wine distinctly severed from the bread and not call to mind according to the Scripture Christs Agony in the Garden and on the Cross can we take and eat the bread and take and drink the cup and not apprehend Christ stooping down from Heaven to feed our souls At such a time if we forget the Lord Jesus Christ it will argue our disaffection our ingratitude our disobedience every way Psa 73.28 Psal 104.34 9. Consider it 's both work and wages to look up unto Jesus Hence David professed it is good for me to draw near to thee and my meditation of him shall be sweet the word imports a sweetness with mixture like compound spices or many flowers Every thought of Jesus is sweet and pleasant nay it 's better than wine Cant. 1.4 we will remember thy love more than Wine there is more content in contemplating on Christ more refreshing to the spirit than wine gives to the body How precious are thy thoughts unto me O God Psa 139.17 look in what kind soever you account a thing precious so precious are the thoughts of God and Christ to a man whose heart is in a right frame Such a one loves every glance of Christ and the more it sees the more it loves It is said of one Eudoxius that he wished he might be admitted to come near the body of the Sun to have a full view of it though it devoured him he was somthing rash in his wish but there is somthing proportionable in a godly spirit he so loves Christ that he could be content to be swallowed up in the beholding of him Certainly there is a blessing in this work when we are bid to look unto Jesus it is but to receive from Jesus is it any thing else but to call and invite us to look on the most pleasing and delightful object That in the beholding of it it may convey it self unto us and we be delighted and filled with it it is all one as if he should bid us sit down by a well of Life and drink or if he should bid us be as the Angels are who are blessed in the beholding of this Jesus why come then if this be a blessed work why will we unbless our selves If the work will exalt us why will we debase our selves in not closing with it If we might live above heaven why will we live below certainly when thoughts of Christ are moving in us Christ himself is not far off he will come and enter too and how sweet is it for Christ to come and take up his habitation in our souls 10. Consider how the Angels exceedingly desire to look on Jesus they stoop down and pry into the Nature Offices and graces of Jesus Christ which things saith the Apostle the Angels desire to look into He alludes to the manner of the Cherubims looking down into the Mercy-Seat this is the study 1 Pet. 1.12 yea this is the delight and recreation of the Elect Angels to look on Jesus and to look into the several scopes of our salvation by Jesus Christ to behold the whole frame and fabrick of it to observe all the parts of it from the beginning to the end to consider all the glorious Attributes of God his Wisdome Power Justice Mercy all shining and glittering in it like bright Stars in the Firmament this I say is their work yea this is their Festivity and Pastime And shall not we imitate the Angels shall not we think it our honour to be admitted to the same priviledge with the Angels 11. Consider that looking unto Jesus is the work of Heaven Vâ—ta contemplativa incipit in hoc seculo proficitur in futuâ—o Bern. it is begun in this life saith Bernard but it is perfected in that life to come not only Angels but the Saints in glory do ever behold the face of God and Christ if then we like not this work how will we live in Heaven the dislike of this Duty is a bar against our entrance for the life of a blessedness is a life of Vision surely if we take no delight in this heaven is no place for us 12. Consider that nothing else is in comparison worth the minding or looking after If Christ have not your hearts who or what should have them O that any Christian should rather delight to have his heart among Thornes and Briers than in the Bosom of his dearest Jesus Why should you follow after drops and neglect the Fountain why should you fly after shadowes and neglect him who is the true substance if the mind have its currant from Christ toward other things these things are not only of less concernment but destructive they are gone far from me and have walked after Vanity Jer. 2.5 and are become vain How unworthy the world is of the look of Christians especially when it
unless we are Abrahams seed and heirs according to promise Gal. 3.29 4. Vnto thy seed I will give this Land saith God as an everlasting possession Gen. 17.8 Gen. 17.8 but how should that which the Israelites possessed only for a time be called an everlasting possession The answer is that the word translated everlasting doth not ever signifie that which shall have no end but an age a term or continuance as it was said of Samuel he should appear before the Lord and there abide for ever 1 Sam. 1.22 Ps 145.1 2 Ps 146.2 Jer. 25.9 i. as long as he lived and I will praise the Lord said David for ever and ever i. whiles I live will I praise the Lord as long as I shall have any being I will sing praises unto my God And the desolations of the captivity were called perpetual desolations i. long desolations even for seventy years Touching these blessings or priviledges I have no more to say but this that God gave more of the temporal less of the spiritual to the natural seed in the first ages but in the latter ages more of the spiritual priviledges and less of the temporal yea and thus it is this day for the most-what among the Christian seed of the Gentiles 1 Cor. 1.26 for ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called 2. Of things spiritual thus we read fear not Abraham I am thy shield and thy exceeding great reward I am God all-sufficient or omnipotent the almighty God Gen. 15.1 Gen. 17 1-17.7 I will be a God unto thee and to thy seed after thee O what precious promises are these 1. I am thy shield to keep thee from all evil such a shield that no creature can pry through such a shield as shall cover thee over nay such a shield as shall cover thee about as sometimes God spoke of Jerusalem I saith the Lord will be unto her a wall of fire round about So here Zach. 2.3 I will be a shield a wall of fire round about not only a wall to keep thee safe but a wall of fire to consume all them that are against thee as a fire which stands about like a wall doth not only defend those that are within but it burns those without that come near unto it so is God to his people 2. I am thy exceeding great reward I am the almighty God I will be a God unto thee This is the very soul of the covenant and of all the promises of God q. d. quantus quantus sim vester ero all I am is thine my self my goods my grace my glory whatsoever is in me all that I have and all my attributes are thine my power my wisdom my counsel my goodness my riches whatsoever is mine in the whole world I will give it thee for thy portion I and all that I have are thine for thy use Christians was not this an exceeding great reward who can understand the height and depth and length and bredth of this reward surely happy is the people that is in such a case yea happy is that people whose God is the Lord Psal 144.15 but more of this hereafter 6. What is the condition of this covenant I answer the condition of the covenant of grace is faith and only faith to this purpose it is said of Abraham he believed in the Lord and he counted it to him for righteousness This text is often alledged by the Apostles Gen. 15.6 Rom. 4.3 Gal. 3.6 Jam. 2.23 Gen 45.25 26 the word believed imports that he thought the Word of God to be sure certain stable and constant it is such a belief as is opposed to fainting as it is said of Jacob when he heard the report of his sons that Joseph was alive his heart fainted because he believed not but when he believed his heart revived and David saith of himself I had fainted unless I had believed So that it is a lively motion of the heart assenting unto and trusting in God psal 27 13 and in the word of God as firm and constant This was the very condition of the covenant which God required of Abraham q. d. Abraham dost thou believe that such a Messiah shall be sent into the world art thou able to believe yes I believe Lord said Abraham well saith God I will put thee to the trial I will give thee a Son though thou art as a dead man and Sarah as a dead woman yet I will promise thee a son art thou able to believe again thou seest the land of Canaan thou hast not one foot in it yet I will give thee this land in the length and bredth of it for thy possession art thou able to believe this you will say what are these to the condition of the covenant which is only to believe in God and to believe in Jesus Christ O yes 1. These were shaddows of the great promise Christ and therefore that act of faith whereby Abraham believed that he should have a son and that his Children should possess the land of Canaan was likewise a branch a shaddow a pledge of that main act of faith whereby he believed the promised seed in whom himself all the Nations of the earth should be blessed But 2. Let this be remembred that Abraham did not only believe the temporal promises but every promise as I will be thy shield and thy exceeding great reward now who is our shield but Christ and who is our reward but Christ but especially he believed the promise of the seed and who is the head of the seed but Christ yea he believed in that promised seed in whom all the nations of the earth should be blessed and who was that but Christ your father Abraham saith Christ rejoyced to see my day Jâ—hn 8.56 and he saw it and was glad He saw it how could he see it thou art not yet fifty years old said the Jews and hast thou seen Abraham or could Abraham see thee or thy day yes even then he saw it when he believed in Christ he could see it no other ways but by an eye of faith therefore no question he believed in Christ and that was counted to him for righteousness But may some say if faith alone be the condition of the covenant then what need is there of any obedience or works of holiness this was the old plea of loose libertines in the Apostles times Jam. 8.20 to whom James gave answer But wilt thou know O vain man that faith without works is dead a good tree saith Christ is known by its fruits and so is right and sound faith let a man believe in truth and he cannot but love and if he love he cannot but be full of good works thus Abraham was justified by faith Abraham believed God saith the Apostle and it was imputed to him for righteousness but was not
commands it but when I have made a promise to it then I command it and bind it upon my self 2. That our obedience might be more willing and free an absolute Law might seem to extort obedience but a Covenant and agreement makes it clearly to appear more free and willing This is of the nature of the Covenant of grace first God promiseth mercy to be our exceeding great reward and then we promise obedience to be his free and willing people thus we become gods not only by a property founded in his soveraign power love but by a property growing out of our own voâ—untary consents we are not only his people but his willing people we give him our hand when we become his and enter into Covenant with him See the expression Ezek. 17.18 â—k 17.18 He dispised the oath by breaking the Covenant when loe he had given his hand We are his as the wife is her husbands â—k 16.8 I entred into Covenant with thee saith the Lord God and thou becamest mine now in marriages free and mutual consent you know is ever given and so it is here 3. That our consolations might be stronger that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God 1. To the faithfulness of God â—on 17.27 This was David's stay and this may be ours though friends be unfaithful and may deceive yet the Lord is faithful and cannot fail his people his promises are Yea and Amen â—r 1.20 we may build upon it 2. That we might have recourse to the love of God this indeed was the prim end why God delivered his Law in way of a Covenent that he might sweeten and indear hinself to us and so draw us to him with cords of love had God so pleased he might have required all obedience from us and when we had done all he might have reduced us into nothing or at least not have given us heaven for â—n inheritance or himself for a portion but his love is such that he will not only command but he will Covenant that he might further express and communicate his love how then should this but incourage us to go to God in all distresses O what thankful loving thoughts should we have of God that would thus infinitely condescend to Covenant with us 5. What are the good things Promised in this expressure of the Covenant not to reckon up the temporal Promises of riches honour victory peace and protection in a land of Oyle Olive and Honey the great mercies of God are expressed in these terms I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage This is the great Promise of the Covenant it is as great as God himself That we may better see it and know it I shall take it in pieces the gold is so pure that it is pity the least filing should be lost Here God describes himself by these notes 1. By his only eternal and Perfect Essence I am the Lord. 2. By the Plurality of persons in that one essence I am the Lord God Jehovah Elohim 3. By the propriety his people have in Jehovah Elohim I am the Lord thy God 4. By the fruit of that Propriety in reference to Israel which brought thee out of the land of Eygpt out of the house of bondage â—d 6.3 1. I am Jehovah we read that he appeared to Abraham Isaac and Jacob by the name of God Almighty but now he was known to the Israelites by his name Jehovah I am the Lord. Why was it not by that name that he appeared to Abraham Isaac and Jacob no no saith God by my name Jehovah was I not known to them This hath occasioned a question how can this be do we not read expresly that God said to Abraham I am the Lord that brought thee out of Ur of the Chaldees and again I am the Lord God of Abraham thy Father and the God of Isaac Gen. 15.7 Gen. 28.13 how then is it said that by his name Jehovah he was not known unto them This place hath perplexed many of the learned but the meaning seems to be this that though he was known to the Patriarchs by his name Jehovah as it consists of letters syllables and sounds yet he was not experimentally known unto them in his constancy to perform his promise in bringing them out of the land of Egypt until now This name Jehovah denotes both his being in himself and his giving of being or performance to his word and promise thus indeed he was not known or manifested to the Patriarchs they only were sustained by faith in Gods almighty power without receiving the thing promised it is said of Abraham that while he was yet alive Acts. 7.5 God gave him no inheritance in Canaan no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him and now when his seed came to receive the Promise and to have full knowledg and experience of his Power and goodness then they knew the efficacy of his name Jehovah So upon performance of further promises he saith they shall know him to be Jehovah Isa 49.2 3. Isa 52.6 and thou shalt know that I am the Lord. therefore my people shall know my name they shall know in that day that I am he that doth sepak behold it is I. 2. I am Jehovah Elohim this denotes the plurallity of Persons God in delivering of the law doth not only shew his being but the manner of his being that is the three manners of subsisting in that one simple and eternal being or the Trinity of persons in that Unity of Essence the word signifies strong potent mighty or if we express it plurally it signifies the Almighties or Almighty powers hence the Scriptures apply the general name God to the Persons severally the Father is God Heb. 1.1 2. the Son is God Act. 20.28 and the holy Ghost is God Act 5.3 4. Now God is said to be Author of these Laws delivered in a Covenant-way by Moses that so the greater authority may be procured to them and hence all Law-givers have endeavoured to perswade the people that they had their Laws from God 3. I am the Lord thy God herein is the propriety and indeed here is the mercy that God speaks thus to every faithful Soul I am thy God by this appropriation God gives us a right in him yea a possession of him 1. A right in him as the woman may say of him to whom she is Married this man is my husband so may every faithful soul say of the Lord he is my God 2. A possession of him God doth not only shew himself unto us but he doth communicate himself unto us in his holiness mercy truth grace and goodness hence it is said we have fellowship with the Father and with the
Covenant before his coming in the flesh It is not enough to know and consider but we must desire Thus is the order of Gods work no sooner hath his Spirit clearly revealed the goodness of the Promise that we come to know but the soul considers of it turns it upside down views it in all its Excellencies weighs it in the Ballance of its best and deepest meditation This done the Affections begins to stir and the soul begins thus to reason O happy I that I see the goodness of this gracious Promise but miserable I if I come to see this and never have a share in it O why not I Lord Why not my Sins Pardoned VVhy not my Corruptions Subdued VVhy not the Law Written in my Heart and put into my inward parts Why may not I say my Lord and my God or I am my Beloveds and my Beloved is mine VVhy not this Covenant established between God and me Now my Soul thirsts after this as a thirsty Land my affections hunger after Jesus in a Covenant of Grace Oh I would fain be in Covenant with God for this is all my Salvation and all my desire 2 Sam. 23.5 But here is an Objection The Object Object of this desire is apprehended as absent and distant we do not covet those things that we do enjoy if they are present we rather rest in them than move towards them or desire after them how then should David or any soul already in a Covenant of grace desire after the Covenant What is this He hath made with me an everlasting Covenant 2 Sam. 23.5 ordered in all things and sure for this is all my Salvation and all my Desire Answ It is true the Object of desire qua tale is something absent yet not alwayes absent in the whole but in the parts and degrees of it the very presence of a good thing doth in some sort quicken the desires towards the same thing so far forth as it is capable of improvements or augmentation As we see in external Riches of the Body none desire them more eagerly than those that possess them and the more gracious the Soul is the more is the heart enlarged in the appetition of a greater measure of Grace as the putting in of some water into a Pump doth draw forth more no man is so importunate in praying Lord help my unbelief as he that can say Lord I believe things may be desired in order to improvement and further degrees of them Again things present may be the Object of our desires unto continuance as he that delighteth in a good thing that he hath he desireth the continuance of that delight so the soul of a man having a reach as far as immortality it may justly desire as well the perpetuity as the presence of those good things it enjoyeth Come then O my soul and whet on thy desires in every of these respects as 1. Desire after thy interest in the Covenant 2. Desire after thy improvement of the Covenant 3. Desire after the continuance of thy Covenant-state 4. Desire after Jesus the great business or the all in all in a Covenant of Grace 1. Desire after thy interest in the Covenant O say in thy self is it thus prov 1.22 23 is the Lord willing to receive me to his Grace was that his voice in the streets how long ye simple ones will ye love simplicity turn ye at my reproof Isa 55.1 3. behold I will pour out my Spirit unto you was that his Proclamation Ho every one that thirsteth come ye to the waters encline your ear and come unto me and I will make an everlasting Covenant with you even the sure mercies of David and are these the promises offered in the Covenant I will put my Law into their inward parts Jer. 31.33 and I will write it in your hearts and I will be your God and ye shall be my People Deut. 33.29 psal 144.15 Oh the Blessed condition of those People that are in Covenant with God! Blessed art thou O Israel who is like unto thee a People saved by the Lord Oh happy is the People that be in such a case yea happy is that People whose God is the Lord. But ah what can I say no sin like unto my sin no misery like unto my misery alas I am an alien to God I am separated from his People I am out of the Covenant like a poor Prodigal I dye for hunger whilst those that are in my Fathers house have bread enough Oh that I were in their condition never did David long more for the waters of the well of Bethlehem than my Soul now touched with the sense of Sin doth desire to be at peace with God and in Covenant with God O I thirst I pant I gasp after him I long for Communion and Peace with him Jsa 26 9 with my soul do I desire thee in the night yea with my Spirit within me do I seek thee early 2. Desire after the Improvement of the Covenant it may be God hath given thee an interest in it but alas thy hold is so weak that thou scarce knowest the meaning of it the Lord may answer but yet he speaks darkly as sometimes he spake to the woman go thy way and Sin no more it is a middle kind of expression John 8.11 neither assuring that her Sin was pardoned nor yet putting her out of hope but it might be pardoned so it may be God hath given thee some little ease but he hath not spoken full peace go on then and desire more and more after confirmation say in thine heart O Lord thou hast begun to shew grace unto thy Servant but oh manifest to me all thy goodness thou hast given me a drop and I feel it so sweet that now I thirst and long to enjoy the Fountain thou hast given me a kiss of thy mouth and now I pant to be united to thee in a more perfect and consummate marriage thou hast given me a taste Rom. 8.23 but my appetite and desire is not thereby diminished but enlarged and good reason for what are these drops and tastes but only the first fruits of the spirit and earnests of the spirit Ephes 1.14 oh then what are those harvests of Joy what are those treasures of wisdom and free grace hid in God I have indeed beheld a feast of fat things of fat things full of marrow of wines on the lees of wines on the lees well refined but O what a Famine is yet in my spirit O Lord I have longed for thy Salvation I am ready to swoon for further union and clearer manifestation of my share and interest in this Covenant of grace come Lord Jesus come quickly 3. Desire after continuance of the Covenant-state many a sweet soul cannot deny but that the Lord hath shewed mercy on him but he fears that he shall not hold out he feels within such a Power of corruption such
marrying of Christ Oh happy if I could but Joyn Christ and thy Soul together this day Oh happy thou if thou wouldst this day be perswaded by a poor Ambassadour of Christ Blame me not if I am an importunate Messenger if ever I hear from thee let me hear some good News that I may return it to Heaven and give God the Glory Come say on art thou willing to have Christ wouldst thou have thy name enrolled in the Covenant of Grace shall God be thy God and Christ thy Christ wilt thou have the Person of Christ and all those priviledges flowing from the Blood of Christ sure thou art willing art thou not stay then thou must take Christ on these terms thou must believe on him i e. Thou must take him as thy Saviour and Lord thou must take him and forsake all others for him This is the true Faith the condition of the Covenant O believe in Jesus and the Match is made the hands are struck the Covenant established and all doubts removed SECT VI. Of loving Jesus in that respect 6 WE must love Jesus as carrying on this great work of our Salvation in a way of Covenant I know Love is reckoned as the first and fundamental Passion of all the rest some call it the first springing and out-going affection of the Soul and therefore I might have put it in the first place before Hope or Desire but I chuse rather to place it in this Method as me thinks most agreeing if not to the order of Nature yet to the Spiritual workings as they appear in my Soul When a Good is propounded ' first I desire and then I hope and then I believe and then I love And some describing this spiritual love they tell me it is an holy disposition of the heart Dr. Preston of Love arising from Faith But to let these niceties pass for a Spiders web curious but thin certain it is that I cannot believe all these transactions of God by Christ in a Covenant-way for me but I must needs love that God love that Christ who hath thus firstly freely loved my soul go on then O my Soul put fire to the harth blow on thy little spark set before thee God's Love and thou canst not but love and therein Consider 1. The Time 2. The Properties 3. The Effects of Gods love 1. For The Time He Loved thee before the World was made hast thou not heard and wilt thou ever forget it were not those ancient Loves from all eternity admirable astonishing ravishing Loves 2 He Loved thee in the very beginning of the world was not the promise expressed to Adam intended for thee as thou sinnedst in his loins so didst thou in his loins receive the Promise It shall bruise thy head And not long after when God established his Covenant with Abraham and his Seed wast not thou one of that Seed of Abraham If ye are Christs Gal. 3.29 then are ye Abrahams Seed and heirs according to the Promise 3. He loves thee now more especially not only with a Love of benevolence as before but with a love of complacency not only hath he struck Covenant with Christ with Adam with Abraham in thy behalf but particularly and personally with thy self and O what Love is this If a woman lately conceiving love her future fruit how much more doth she love it when it is born and embraced in her Arms So if God loved thee before thou hadst a being yea before the world or any Creature in it had a being how much more now O the height and depth and length and breadth of this immeasurable Love O my Soul I cannot express the Loves of God in Christ to thee I do but draw the Picture of the Son with a coal when I endeavour to express Gods love in Christ 2. For the properties of this Love 1. Gods Love to thee is an eternal Love He was thinking in his eternity of thee in this manner At such a time there shall be such Man and such a Woman living on the earth in the last times such a one I mean thou that readest if thou believest and to that Soul I will reveal my self and communicate my loves to that soul I will offer Christ and give it the hand of Christ to lay hold on Christ and to that purpose now I write down the Name in the Book of Life and none shall be able to blot it out again Oh eternal Love Oh the blessed transactions between the Father and the Son from all eternity to manifest his Love to thy very Soul 2. Gods love to thee is a choice Love it is an elective separating Love when he passed by and left many thousands Mal. 1.2 3. then even then he sets his heart on thee Was not Esau Jacobs brother saith God yet I loved Jacob and hated Esau So wert not thou such an ones Brother or such an ones Sister that remained wicked and ungodly wert not thou of such a Family whereas many or some are passed by yet God hath loved thee and pitched his Love on thee Surely this is choice Love Hos 14.4 Deut. 7.7 8. 3. Gods Love to thee is a free Love I will love them freely saith God And the Lord did not set his Love upon you and chuse you because ye were more in number than any people but because the Lord loved you there can be no other reason why the Lord loved thee but because he loved thee We use to say this is a womans reason I will do it because I will do it but here we find it is Gods reason though it may seem strange arguing yet Moses can go no higher he loved thee why because he loved thee Gods love to thee is the Love of all relations look what a friends Love is to a friend or what a Fathers Love is towards a Child or what an Husbands Love is towards a Wife such is Gods Love to thee thou art his Friend his Son his Daughter his Spouse and God is thy All in All. 3. For the Effects of his Love 1. God so Loves thee as that he hath entered into a Covenant with thee O what a Love is this tell me O my soul is there not an infinite disparity betwixt God and thee He is God above and thou art a Worm below He is the High and lofty one that inhabiteth eternity whose Name is Holy and thou art less than the least of all the Mercies of God O wonder at such a condescention that such a Potter and such a Former of things should come on terms of bargaining with such clay as is guilty before him Had we the tongues of Men and Angels we could never express it God so loves thee as that in the Covenant he gives thee all his Promises Indeed what is the Covenant but an accumulation or heap of Promises As a cluster of stars makes a Constellation so as a mass of promises concurreth in the Covenant of Grace
to obey their Commands and to imitate their Godly Example we cannot honour God more than when we are Humbled at his Feet to receive his Word than when we renounce the Manners of the world Deut. 31.3 Ephes 5.1 to become his Followers as dear Children O think of this for when we conform indeed then are we Holy as he is Holy and Pure as he is Pure and then How should this but tend to the Honour and Glory of our Good God Thus far we have Looked on Jesus as our Jesus in that dark Time before His Coming in the Flesh Our next Work is to Look on Jesus carrying on the Great VVork of Man's Salvation in His First Coming or Incarnation LOOKING UNTO JESUS In His Birth The Fourth Book CHAP. I. Luke 2.15 Let us now go even to Bethlehem and see this Thing SECT I. Of the Tidings of Christ IN this Period as in the former we shall first lay down the Object and secondly direct you how to Look unto it The Object is Jesus carrying on the Work of Man's Salvation in His first Coming in the Flesh until His Coming again But because in this long Period we have many Transactions which we cannot with Conveniency dispatch together we shall therefore break it into smaller pieces and present this Object Jesus Christ 1. In his Birth 2. In his Life 3. In his Death 4. In his Resurrection 5. In his Ascension Session at God's Right Hand and Mission of his Holy Spirit 6. In his Intercession for his Saints in which Business he now is and will be employed till his Second Coming to Judgment 1. First For the Transactions of Jesus in His Birth Some things we must propound before and some things after his Birth so that we shall continue this Period till the Time of John's Baptism or the Exercise of his Ministry upon Earth Now in all the Transactions of this Time we shall especially handle these 1. The Tidings of Christ 2. The Conception of Christ 3. The Duplicity of Natures in Christ 4. The real Distinction in that Duty 5. The wonderful Union notwithstanding that Distinction 6. The Birth of Christ 7. Some Consequents after his Birth whil'st yet a Child of Twelve Years old The First Passage in Relation to his Birth is The Tidings of Christ This appears Luk. 1.26 27 28 c. And in the Sixth Month the Angel Gabriel wat sent from God c. Luk. 1.26 31. I shall a little insâ—st on some of these Words 1. The Messenger is an Angel Man was too mean to carry the News of the Conception of God Never any Business was Conceived in Heaven that did so much concern the Earth as the Conception of the God of Heaven in a Womb of Earth no less therefore than an Angel was worthy to bear these Tidings and never Angel received a greater Honour than of this Embassage Angels have been sent to divers as to Gideon Manoah David Daniel Eliah Zechariah c. And then the Angel honoured the Message but here 's a Message that doth honour the Angel he was highly glorious before but this added to his glory Indeed the Incarnation of God could have no less a Reporter than the Angel of God When God intended to begin his Gospel he would first visit the World wirh his Angel before he would visit the World with his Son His Angel must come in the Form of Man before his Son must come in the Nature of Man This Angel salutes the Virgin Hail thou that art highly favoured the Lord is with thee blessed art thou among Women Luke 1.28 Many Men and Women have been and are the Spiritual Temples of God but never was any the material Temple of God but only Mary and therefore Blessed art thou amongst Women and yet we cannot say that she was so Blessed in Bearing Christ as she was in Believing in Christ her Bearing indeed was more Miraculous but her Believing was more Beneficial to her Soul that was her Priviledge but this was her Happiness Christians If we believe in Christ and if we obey the Word of Christ we are the Mothers of Christ Whosoever doth the Will of My Father which is in Hâ—aven Mat. 12.50 Luke 11.27 he is my Brother and Sister and Mother Every renewed Heart is another Mary a spiritual Sanctuary of the Lord Jesus It was the Woman's Acclamation Blessed is the Womb that bare thee and the Paps that gave thee suck True said Christ but that Blessing extends only to one I will tell you how many are Blessed and rather Blessed yea Vers 28. rather Blessed are they that hear God's Word and keep it Blessed are they that so incarnate the written Word by doing it as the Blessed Virgin gave Flesh to the Eternal Word by bearing it those that hear and keep God's Word are they that Travel in Birth again until Christ be formed in them Gal. 41.9 Hearing they Receive the Immortal Seed of the Word by a firm Purpose of doing they conceive by a longing Desire they quicken by an earnest Endeavourr they travel and when the Work is wrought then have they incarnate the Word and Christ is formed in them In this Respect was Mary â—lessed and I make no question but in this Respect also the Angel calls her Blessed and Elizabeth calls her Blessed and Simeon calls her Blessed and She calls her self Blessed and all Generations call her Blessed and God Himself calls and makes her Blessed yea as Paul said Cometh this Blessedness on the Circumcision only so cometh this Blessedness on the Virgin only No Rom. 4.9 Mat. 5.3 4 5. Psal 32.2 even Blessed are the Poor in Spirit Blessed are they that mourn Blessed are the Meek and Blessed are they whose Sins are not imputed Even these hath God blessed with Spiritual Blessings in Heavenly Places and these shall Christ entertain with a Come ye Blessed of My Father Luke 1.29 3. This Virgin is Troubled at this Salute She might well be troubled For 1. If it had been but a Man that had come in so suddenly when she expected none or so secretly when she had no other Company or so strangely the Doors being probably shut she had cause to be troubled How much more when the shining Glory of the Angel so heightned the Astonishment 2. Her Sex was more subject to fear If Zachary were amazed with the sight of this Angel How much more the Virgin We flatter our selves how well we could endure such Visions but there is a difference betwixt our Faith and our Senses to apprehend here the Presence of God by Faith this goes down sweetly But should a Glorious Angel appear among us it would amaze us all But for this the Angel comforts her Vers 30. Fear not Mary for thou hast found Favour with God The Troubles of Holy Minds ever end in Peace or Comfort Joy was the Errand of the Angel and not Terrour and therefore suddenly he revives her
table or behind a solid partition it stirreth the needle as effectually as if it were within view Shall not he contradict his sences that will say It cannot work because I see it not Oh my Saviour thou art more mine than my Body is mine my sense feels that present but so as that I must lose it but my faith so feels and sees thee present with me as that I shall never be parted from thee 2. It is a very near union You will say how near If an Angel were to speak to you he cannot satisfie you in this only as far as our understanding can reach it and the Creatures can serve to illustrate these things take it thus Whatsoever by way of comparison can be alledged concerning the combination of any one thing with another that and much more may be said of our union with Jesus Christ To give instance out of the Scripture see what one stick is to another being glewed together see what one friend is to another as Jonathan and David who were said to be woven and knit each one to other see how near the father and the child are how near the husband and the wife are 1 Cor. 6 17. 1 Sam. 18.1 Isa 62.5 see what union is between the Branches and the Vine the members and the head nay one thing more see what the the soul is to the body such is Christ and so near is Christ and nearer to the person of every true believer I live yet not I saith Paul but Christ liveth in me John 15.5 1 Cor. 12 12. Gal. 2.20 q. d. as the soul is to the body of a natural man that acts and enlivens it naturally so is Jesus Christ to my soul and body O there is a marvellous nearness in this mystical union 3. It is a total union i.e. whole Christ is united to the whole believer soul and body If thou art united to Christ thou hast all Christ thou art one with him in his nature in his name thou hast the same Image Grace and Spirit in thee as he hath the same precious Promises the same access to God by prayer as he thou hast the same love of the Father all that he did or suffered thou hast a share in it thou hast his life and death all is thine so on thy part he hath thee wholly thy nature thy sins the punishment of thy sins thy wrath thy curse thy shame yea thy wit and wealth and strength all that thou art or hast or canst do possibly for him It is a total union My beloved is mine and I am his whole Christ from top to toe is mine and all that I am have or can do for evermore is his 4. It is an inseparable union it can never be broken I will make saith God an everlasting Covenant with them Jer. 32.40 and I will not turn away from them to do them good I will put my fear in their hearts that they shall not depart from me This is a glorious promise some poor souls may say True Lord thou wilt not turn away from me I know thou wilt not Oh but I fear I shall turn away from thee Oh alass I turn every day towards sin and Satan Nay saith God I will put my fear in their heart that thou shalt not turn away from me q. d. We shall be kept together for evermore and never be separated Hence Paul triumphantly challenges all enemies on earth or rather in hell to do their worst to break this knot Rom. 8.5 Who shall separate us from the love of God in Christ shall tribulation Distress Famine Nakedness Peril or Sword Come all that can come and see if that blessed union betwixt me and Christ shall ever be broken by all that you can do Thus for this union 2. There is a spiritual communion with God in Christ Both these are the effects of Christs personal or hypostatical union first union to his person and then communion with his benefits union in proper speaking is not unto any of the benefits flowing to us from Christ we are not united to forgiveness of Sin Holiness Peace of Conscience but unto the person of the Son of God himself and then secondly comes this communication of all the benefits arising immediately from this union to the Lord Jesus that as Christ was Priest Prophet and King so we also by him are after a sort Priests Prophets and Kings for being made one with him we are thereby possessed of all things that are his as the Wife is of the wealth of her Husband now all things are yours saith the Apostle whether Paul or Apollo or Cephas or the World c. Hitherto have we took a view of Christ in his Mothers Womb 1 Cor. 3 21.23 and O what marvails there Did ever womb carry such a fruit Well might the Angel say Blessed art thou amongst Women and well might Elizabeth say Blessed is the Fruit of thy Womb but the blessing is not only in conceiving but in bearing and therefore we proceed SECT VI. Of the Birth of Christ 6. THe birth of Christ now follows Now was it that the Son of Righteousness should break forth from his bed where nine months he had hid himself as behind a fruitful cloud this was the worlds wonder a thing so wonderful that it was given for a sign unto believers seven hundred and forty years before it was accomplished Isa 7.14 therefore the Lord himself shall give you a sign behold a Virgin shall conceive and bear a Son A wonder indeed and great beyond all comparison that the Son of God should be born of a Woman that he who is the true Melchizedech without Father and without Mother must yet have a mother-Virgin that he that is before Abraham was should yet be born after Abraham a matter of two thousand years that he who was Davids Son therefore born in Bethlehem should yet be Davids Lord wonderful things are spoken of thee Heb. 7.3 O thou Son of God before he was born the Prophets sing the Sybils prophesie the Patriarchs typisie the Types foretel God promiseth and the Son of God performeth when he was born Angels run errands Gabriel brings tidings the glory of Heaven shines a Star displaies and wise men are the Heralds that proclaim his Birth But come yet a little nearer Let us go to Bethlehem as the Shepherds said and see this thing which is come to pass if we step but one step into his loding Heavens wonder is before our eyes now Look upon Jesus Luke 2.15 look on him as in fulness of time he carried on the great work of our Salvation here now you may read the meaning of Adams Covenant Abrahams promise Moses revelation Davids succession these were but vailes but now shall we draw aside the Curtains come take a view of the truth it self O wonder of wonders whom find we in this lodging a Babe in a Cratch a Mother-maid a
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
our hearts are as it were Seas of corruptions yet we must daily cleanse our selves of them by little and little Christ could not have been a fit Saviour for us unless first he had been sanctified neither can we be fit Members unto him unless we be in some measure purged from our sins and sanctified by his Spirit To this purpose is that of the Apostle I beseech you Brethren by the Mercies of God that ye present your Bodyes a living Sacrifice Holy acceptable unto God Rom. 12.1 In the Old Testament they did after a corporal manner slay and kill Beasts presenting them and offering them unto the Lord but now we are in a spiritual manner to crucify and mortifie the flesh with the affections and lusts all our inordinate passions all our evil affections of anger love joy hatred are to be crucified and all that is ours must be given up to God there must be no love in us but of God and in reference to God no Joy in us but in God and in reference to God no fear in us but of God and in reference to God and thus of all other the like passions O that we would look to Jesus and be like unto Jesus in this thing if there be any Honour any Happiness any Excellency it is in this even in this we are not fit for any holy duty or any religious approach unto God without sanctification 1 Thes 4.5 this is the Will of God saith the Apostle even your Sanctification All the commands of God tend to this and for the comfort of us Christians we have under the Gospel promises of sanctification to be in a larger measure made out unto us Zech. 14.20 21. In that day there shall be upon the Bells of the Horses Holiness unto the Lord yea every pot in Jerusalem and Judah shall be Holiness unto the Lord every Vessel under Christ and the Gospel must have written upon it Holiness to the Lord thus our spiritual services figured by the Ancient Ceremonial services are set out by a larger measure of holiness than was in old time it is a sweet resemblance of Christ to be holy Acts 4.27 for so he is stiled the holy Child Jesus he was sanctified from the womb and sanctified in the womb for our imitation for their sakes I sanctifie my self saith Christ that they also might be sanctified John 17.19 3. Christ the son of man is by nature the son of God so we poor sons of men must by Grace become the sons of God even of the same God and Father of our Lord Jesus Christ Gal. 4.4 5 7. for this very end God sent his own Son made of a woman that we might receive the Adoption of Sons wherefore thou art no more a servant but a son and if a Son then an heir of God through Christ This intimates that what relation Christ hath unto the Father by nature we should have the same by Grace by nature he is the only begotten Son of the Father and as many as received him saith John John 1.14 V. 12. to them he gave power to become the Sons of God even to them that believe on his Name It is true Christ reserves to himself the preheminence Rom. 8.29 he is in a peculiar manner the first born among many Brethren yet in him and for him all the rest of the brethren are accounted as first borns Exod. 4.22 23. So God bids Moses say unto Pharoah Israel is my son even my first born And I say unto thee let my Son go that he may serve me and if thou refuse to let him go behold I will slay thy Son even thy first-born And the whole Church of God consisting of Jew and Gentile is in the same sort described by the Apostle to be the General Assembly and Church of the first-born enrolled in Heaven Heb. 12.23 Rom. 8.17 by the same reason that we are sons we are first-borns if we are Children then are we heirs heirs of God and joynt-heirs with Christ O who would not endeavour after this priviledg who would not conform to Christ in this respect 4. Christ the Son of God was yet the Son of Man there was yet in him a duplicity of Natures really distinguished and in this respect the greatest Majesty and the greatest humility that ever was are found in Christ so we though sons of God must remember our selves to be but sons of men our priviledges are not so high but our poor conditions frailties infirmities sins may make us low who was higher than the Son of God and who was lower than the son of man as he is God he is in the bosom of his Father as he is man he is in the Womb of his Mother as he is God his Throne is in Heaven and he fills all things by his emmensity as he is man he is circumscribed in a cradle I mean a Manger a most uneasy Cradle sure as he is God he is cloathed in a robe of Glory as he is man he is wrapped in a few course swadling bands as he is God he is encircled with millions of bright Angels as he man he is in company of Joseph and Mary and the Beasts as he is God he is the eternal Word of the Father all-sufficient and without need as he is man he submits himself to a condition imperfect inglorious indigent and necessitous well let this mind be in you which was also in Christ Jesus Phil. 2.5 6 7 8. who being in the form of God thought it not robbery to be equal with God but he made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of men and being founded in fashion as a man he humble himself he that thought it no robbery to be equal with God humbled himself to become man we should have found it no robbery to be equal with Devils and are we too proud to learn of God what an intolerable disproportion is this to behold an humble God and a proud man who can endure to see a Prince on foot and his Vassal mounted shall the Son of God be thus humble for us and shall not we be humble for our selves I say for our selves that deserve to be cast down amongst the lowest Worms the damnedst Creatures What are we in our best condition here on earth had we the best natures purest conversations happiest indowments that accompany the Saints pride overthrows all it thrust proud Nebuchadnezzer out of Babel proud Haman out of the Court proud Saul out of his Kingdom proud Lucifer out of Heaven poor man how ill it becomes thee to be proud when God himself is become thus humble O learn of me saith Christ for I am meek and humble and lowly in spirit Math. 11.29 and you shall find rest unto your souls 5. The two natures of Christ though really distinguished yet were they inseparably joyned and made not
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
Mat. 26.69 Ver. 71. Ver. 73. this fellow was also with Jesus of Nazareth and after a while they that stood by spake themselves surely thou art one of them for thy speech bewrayeth thee q. d. thy very Idiom declares thee to be a Galilean thou art as Christ is of the same Countrey and Sect and therefore thou art one of his Disciples Peter thus surprized without any time to deliberate he shamefully denies his Lord and 1. He doth it with a kind of subterfuge Ver. 70. I know not what thou sayest he seems to elude the Accusation with this Evasion Ver. 72. I know not thy meaning I understand not thy words I skill not what thou sayest 2. At the next turn he goes on to a licentious boldness denying Christ with an Oath I know not the man and lastly he aggravates his sin so far that he grows to impudence and so denies his Lord with cursing and swearing I know not the man here 's a Lie an Oath and a Curse the sin is begun at the voice of a Woman a silly Damosel not any of the greatest Ladies she was only a poor serving-maid that kept the doors but it grew to ripeness when the Men-Servants sell upon him now he swears and vows and curses himself if he knew the Man O Peter is the man so vile Ver. 74. that thou wilt not own him Hadst thou not before confest him to be the Christ the Son of the living God and dost thou not know him to be Man as well as God say is not this the Man-God God-Man that called thee and thy brother Andrew at the sea of Galilee saying follow me and I will make you fishers of men Is not this he whom thou sawest on Mount Tabor shining more gloriously than the Sun Is not this he whom thou sawest walking on the water and to whom thou said'st Lord if it be thou Mat. 14.28 bid me come unto thee on the water How is it then that thou saist I know not the man Surely here 's a sad example of humane infirmity iâ— Peter fell so foully how much more may lesser stars And yet withal here 's a blessed example of serious through repentance no sooner the Cock crew and Christ gave a look on Peter but he goes out Ver. 75. and weeps bitterly The Cock was the Preacher and the look of Jesus was the Grace that made the Sermon effectual O the Mercy of Christ he looked back on him that had forgot himself he revives his servant's memory to think on his Master's words he sends him out to weep bitterly that so he might restore him mercifuly to his favour again Let us learn hence to think modestly and soberly of our selves yea Vse 1 Cor. 10.12 Rom. 11.20 let him that thinketh he standeth take heed lest he fall If Peter could first dissemble and then lie and then forswear and then blaspheme and curse O let not us be high-minded but fear And in case we fall indeed as Peter did yet let us not despair as Judas did but still upon our repentance let us trust in God When Christ looked on Peter he wept bitterly notwithstanding our sins are great yet one look of Christ is full of virtue and enough to melt us into tears O let us not sink in despair but look up to him that he may look down on us Pliny tells us of some Rocks in Phrygia Plin. hist that when the Sun doth but shine upon them they send out drops of water as if they wept tears Peter signifies a Rock and whilst Peter persisted in his sin of denying Christ his heart was hard as the Rock but when Christ the Sun of Righteousness looked uqon him his heart was softned and he dropped tears continually Such is the vertue of Christ's look it turns the Rock into a standing Water and the Flint into a Fountain of Waters Psal 114.8 Lastly let us not decry repentance but rather be in the use and practise and exercise of it Is not here a Gospel precedent †Flevit quidem tanta lachrymarum inundatione ut in maxillis profundos sulcos haberet per quos quasi per quosdam canales aut aquae ductus lachrymae ejus defluebant Clem Quoties galli cantum audiebat in lachrymas prorumpebat per totum vitae tempus negationis culpam frequenter adeo plauxit Idem Mat. 26.67 68 Luke 22.65 Hier. ut citat Guliel statione tertia Christi patientis Mallon de flagellatione Christi c. 6. Clement an ancient Writer of whom Paul makes mention Phil. 4.3 expresseth Peter's repentance to have been so great that in his Checks he made as it were furrows in which as in certain Channels his tears run down the Text tells us he wept bitterly and Clement adds that while he lived as often as he heard a Cock crow he could not but weep and bewail his denial David is another like example All the Night said he I make my Bed to swim I water my Couch with my tears Psal 6.6 David makes mention of his Bed and Couch because there most especially he had offended God It was on his Bed that he committed Adultery and it was in his Couch that he designed and subscribed with his own hand that Vriah must die and hence is it that he waters his Bed and Couch with his tears the very sight of his Bed and Couch brings his sin into his remembrance as the very hearing of the crowing of the Cock ever after awakened Peter to his task of tears that Repentance is a Gospel-Duty we have spoke elsewhere O take heed of decrying it as we are often sinning so let us often repent it concerns us near to be frequent in this duty of bewailing sin and turning to God 6. For the abuses and delusions of the base Attendants offered to Christ the Evangelist tells us then did they spit in his face and buffetted him and others smote him with the palms of their hands saying Prophesie unto us thou Christ who is he that smote thee and as Lude adds many other things blasphâ—mously spake they against him what those many other things were it is not discovered only some ancient writers say that Christ in that night suffered so many and such hideous things that the whole knowledge of them is reserved only for the last day of Judgment Mallonius writes thus after Caiaphas and the Priests had sentenced Christ worthy of death they committed him to their Ministers warily to be kept till day and they immediately threw him into the dungeon in Caiaphas 's House there they bound him to a stony pillar with his hands bound on his back and then they fell upon him with their palms and fists Others add that the Souldiers not yet content they threw him into a filthy dirty puddle where he abode for the remainder of that night of which the Psalmist Psal 86.6 Psal 69 2. Cant. 3.7 Thou hast laid me in the
Solomon answers that white is the colour of joy Let thy garments be alwayes white and let thy head lack no ointment Eccles 9.8 Mark 9.3 Rev. 7.9 When Christ was transfigured his Rayment was all white no Fuller in the earth could come near it and the Saints in Heaven are said to walk in white Robes And here the Angels are in white to signifie the joy they had in Christ's resurrection from the dead But 4. Why are they one at the head and the other at the feet where the body of Jesus had layen Some answer that as Mary Magdalen had anointed his head and feet so at those two places the two Angels sit as it were to acknowledg so much for her sake Others think it speaks comfort to every one of us if we are but in Christ we shall go to our graves in white and lye between two Angels who are said to guard our Bodies even dead and to present them alive again at the day of the resurrection But in this apparition we see further a question and answer 1. The Angels question Mary Woman why weepest thou May I paraphrase upon these words it is as if they had said O Mary what cause is there for these tears where Angels rejoyce it agrees not that a woman should weep thou couldst before with a manly courage arm thy feet to run among swords when thou camest to the grave and art thou now so much a woman that thou canst not command thine eyes to forbear tears O woman why weepest thou If thy Christ were here in his grave under this Tomb-stone we might think thy sorrow for the dead enforced thy tears but now that thou findest it a place of the living why dost thou stand here weeping dead for if thy tears be tears of love as thy love is acknowledged so let these tears be suppressed if thy tears be tears of anger they should not here have been shed where all anger was buried if thy tears be tears of sorrow and duties to the dead they are bestowed in vain where the dead is now revived and therefore O woman why weepest thou would our eyes be dry if such eye-streames were behoveful for us did not Angels alwayes in their visible resemblances represent their Lords invisible pleasure shadowing their shapes in the drifts of his intentions As for instance when God was incensed they brandished swords when he was appeased they sheathed them in scabbards when he would defend they resembled Souldiers when he would terrifie they took terrible forms and when he would comfort they carried mirth in their eyes sweetness in their countenance mildness in their words savour and grace and comeliness in their presence why then dost thou weep seeing us to rejoyce dost thou imagine us to degenerate from our nature or to forget any duty whose state is neither subject to change nor capable of the least offence art thou more fervent in thy love or more privy to the counsel of our eternal God than we that are daily attendants at his Throne of glory O woman why weepest thou Thus for Paraphrase Iohn 20.13 2. For her answer She saith unto them because they have taken away my Lord and I know not where they have laid him Here was the cause of Mary's tears 1. They have taken away my Lord. 2. I know not where they have laid him q. d. He is gone without all hope of recovery for they but I know not who have taken him away but I know not whither and they have laid him but I know not where there to do him but I know not what O what a lamentable case is this she knows not whither to go to find any comfort her Lord is gone his life is gone his soul is gone his body is gone yea gone and carryed she knows not whither and do they ask her Woman why weepest thou why here 's the cause They have taken away my Lord i.e. the dead body of my Lord and I know not where they have laid him Where a little of Christ is left and that is lost it is a lamentable loss Mary had sometimes a possession of whole Christ she had his presence she heard his words she saw his divinity in his miracles and in casting seven devils out of her own Body but now she had lost all Christ his presence lost his preaching lost his divinity lost his humanity lost his soul lost and last of all his body lost O what lamentable loss was this Mary would now haven been glad of a little of Christ O ye Angels fill but her arms with the dead body of her Jesus and she will weep no more one beam of that Sun of righteousness would scatter all the clouds of Mary's grief Quest But doth Christ ever leave his totally Answ I answer not indeed but only in apprehension In desertions a Christian may to his own apprehension find nothing of Christ and this was the Case of Mary Magdalen or if Christ desert a soul indeed and truth for desertions are sometimes in appearance and sometimes real yet never doth he forsake his own both really and totally The Lord will not wholly forsake his people 1 Sam. 12.22 for his great Name sake the acts of his love may be withdrawn but his love is still the same it is an everlasting love those acts which are for well-being may be withdrawn Jer. 31.3 but his acts of love that are for being shall never be removed No such good things will God withhold from them that walk uprightly Or Christ may go away for a season Psal 84.11 Isa 54.7 8. John 14.18 but not for ever For a moment have I forsaken thee but with great mercies will I gather thee in a little wrath have I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer It was Christ's promise to his Disciples I will not leave you comfortless or as Orphans but I will come again Though his compassions may be restrained yet they cannot be extinguished as the Sun sets to rise again and as the tender Mother layes down her Child to take it up again so deals Christ with his only for the present it is a sad thing O it is a lamentable thing to lose all Christ though but in our own apprehensions To hear Maries pitiful complaints They have taken away my Lord and I know not where they have laid my Lord it would make a flint to weep methinks I hear her cryes O my Lord What 's become of Thee Time was that my Soul was an enclosed Garden and the chiefest of Ten Thousands did walk in the shadow of the Trees but now the Fence is down my Love is gone and Sharon is become a desart Time was that I sate at the Feet of my Lord and I received daily Oracles from his Mouth but now he hides himself and will not come at me I pray and he hears
life In some sence then and in a Mystery Christ was a Gardiner but Maries mistake was in supposing him the Gardiner of that only place and not the Gardiner of our souls Souls in desertion are full of mistakes though in their mistakes are sometimes many mysteries 2. Her speech upon her mistake If thou hast born him hence c. we may observe 1. That her words to Christ are not much unlike the answer she gave the Angels only she seems to speak more harsh to Christ than she did to the Angels to them she complains of others They have taken away my Lord but to Christ she speaks as if she would charge him with the fact as if he looked like one that had been a breaker up of graves a carrier away of Corpses out of their place of rest Sir if thou hast born him hence But pardon love as it fears where it needs not so it suspects very often where it hath no cause When love is at a loss he or any that comes but in our way hath done it hath taken him away 2. That something she spoke now to Christ which she had not mentioned to the Angels She said not unto them tell me where he is but reserved that question for himself to answer Come tell me where thou hast laid him q. d. thou art privy to the place and with the action of removing Christ my Lord Oh how she errs and yet how she hits the truth Jesus must tell her what he had done with himself sure it was fittest for his own speech to utter what was only possible for his own power to do 3. That the conclusion of her speech was a meer vant or flourish And I will take him away Alas poor woman she was not able to lift him up there are more than one or two allowed to the carrying of a corps and as for his it had more than an hundred pound weight of myrrhe and other odours upon it sure she had forgotten that women are weak and that she her self was but a woman how was it possible that she should take him away she could not do it well but she would do it though there is no essay too hard for love she exempts no place she esteems no person she speaks without fear she promises without condition she makes no exception as if nothing were impossible that love suggesteth the darkness could not fright her from setting out before day the watch could not fear her from coming to the Tomb where Christ was laid she resolved to break open the seals and to remove the stone far above her strength and now her love being more incensed with the fresh wound of her loss she speaks resolutely I will take him away never considering whether she could or no love is not ruled with reason but with love it neither regards what can be nor what should be but only what it self desireth to do 4. That through all this speech she omits the principal verb she enquires for Jesus but she never names him whom she enquires after She could say to the Angels they have taken away my Lord but now she talks of one under the term of him if thou hast born him hence tell me where thou hast layd him and I will take him away him him him but she never names him or tells who he is this is solaecismus amoris an irregular speech but loves one dialect q.d. who knows not him why all the world is bound to take notice of him he is worthy to be the owner of all thoughts no thought in my conceit can be well bestowed upon any other than him And therefore Sir Gardiner whosoever thou art if thou hast born him hence thou knowest who I mean thou canst not be ignorant of whom I love there is not such another among the sons of men as the psalmist Psal 45.2 he is the fairest among the Children of men or as the Spouse he is the chiefest of ten thousands and therefore tell me some news of him of none but him of him and only of him O tell me where thou hast laid him and I will take him away A soul sick of love thinks all the world knows her beloved and is therefore bound to tell her where he is the daughters of Jerusalem were very ignorant of Christ Can. 5.9 and yet I charge you O daughters of Jerusalem said the Spouse if ye find my beloved that ye tell him I am sick of love Can. 5.8 Iohn 20.16 2. Christ appears as unknown Jesus saith unto her Mary she turned her self and saith unto him Rabboni which is to say Master Sorrow may endure for a night but joy comes in the morning she that hitherto had sought without finding and wept without comfort and called without answer even to her Christ now appears and at his apparition these passages are betwixt them first he speaks unto her Mary and then she replies unto him Rabboni which is to say Master 1. He speaks unto her Mary it was but a word but O what life what Spirit what quickening and reviving was in the word the voice of Christ is powerful if the Spirit of Christ come alone with the Word it will rouse hearts raise spirits work wonders Ah poor Mary what a case was she in before Christ speak unto her she ran up and down the Garden with O my Lord where have they layd my Lord but no sooner Christ comes and speaks to her by his Spirit and with power but her mind is enlightened her heart is quickened and her soul is revived Observe here the difference betwixt the Word of the Lord and the Lord speaking that word with power and Spirit we find sometimes the hearts of Saints are quickened fed cherished healed comforted in the use of the means and sometimes again they are dead sensless heavy and hardened nay which is more the very same truth which they hear at one time it may be affects them and at another time it doth not the reason is they hear but the Word of the Lord at one time and they hear the Lord himself speaking that word at another time Mary heard the Word of the Lord by an Angel woman why weepest thou but her tears dropped still she heard again the word of the Lord by Christ himself woman why weepest thou and yet she weeps and will not be comforted but now Christ speaks and he speaks with power Mary and at this word her tears are dried up no more tears now unless they be tears for joy and yet again observe the way how you may know and discern the effectual voice of Jesus Christ if it be effectual it usually singles a man out yea though it be generally spoken by a Minister yet the voice of Christ will speak particularly to the very heart of a man with a marvelous kind of Majesty and Glory stampt upon it and shining in it take an humble broken drooping Spirit he hears of the free offer of
grace and mercy in Jesus Christ but he refuseth the offers he hears of the precious promises of God in Christ but he casts by all promises as things that are generally spoken and applyed by man but when the Lord comes in he speaks particularly to his very heart he meets with all his objections that he thinks this is the Lord and this is to me Thus Mary before heard the voice of an Angel and the voice of Christ woman why weepest thou it was a general voice no better title was then afforded but woman thou weepest like a woman O woman and too much a woman why weepest thou but now Christ comes nearer and he singles her out by her very name Mary Oh this voice came home he shewed now that he was no stranger to her he knew her by name as somtimes God spake to Moses thou hast found Grace in my sight I know thee by name so Christ speaks to Mary thou hast found grace in my sight I know thee by name Exod. 33..17 Why how should this voice be ineffectual Oh now it works now she knows Christ which before she did not and indeed this is the right way to know Christ to be first known of Christ But now saith the Apostle after that ye have known God and then he corrects himself Gal. 4.9 or rather are known of God for till he know us we shall never know him aright Now her dead spirits are raiâ—ed which before were benummed and no marvel that wi h a word he revive her spirits who with a word made the Wâ—rld and even in this very word shewed an omnipotent power The Gardiner had â—one his part â—aith one to making her all gâ—â—en on a sudden But even now her body seemed the hearse of her dead heart and her heart the coffin of her dead soul and see how quickly all is turned out and in a new world now Christ's resurrection is Mary Magâ—alens resurrection too on a sudden shâ— revives raised as it were from a dead and drooping to a lively and cheerful state â— She laid uâ—to him Rabboni which is to say Master As she was ravished with his voice so impatient of delay she takes his talk out of his mouth and to his first and only word she answered but one other Rabboni which is to say Master A wonder that in this verse but two words should pass betwixt them two but some give this reason that a sudden joy rouzing all her passions she could neither proceed in her own nor give him leave to go forward in his speech Love would have spoken but fear enforâ—ed silâ—â—ce hope framed words but doubt melts them in the passage her inward conceiâ—s served them to come out but then her voice trembled her tongue faultered her breath â—â—iled why such is the estate of them that are sick with a surfeit of sudden joyâ— her joy was so sudden that not a word more could be spoken but Rabboni which is to say Master Sudden joyes are not without some doubts or tremblings when Jacob heard that his son Joseph was alive Gen â—â— 26. Psâ—l 1.26.1 Acts 12.9 his heart fainted he was even astonished at so good a news when God restored the Jews out of captivity they could think of it no otherwise then as a dream when Peter was by an Angel delivered out of prison he took it only for a vision or apparition and not for truth when Christ manifested his resurrection to his Disciples Luke 24.41 it is said that for very joy they believed not their fears as it were kept back and questioned the truth of their joyes As in the Sea when a storm is over there remains still an inward working and volutation even so in the mind of man when its fears are blown over and there is a calm upon it there is still a motus trepidationis a motion of trembling or a kind of solicitous jealousie o what it enjoyes And this might be Mary Magdalens case though she suddenly answered Christ upon the first notice of his voice yet because the novelty was so strange his Person so changed his presence so unexpected and so many miracles were laid at once before her amazed eyes she found as it were a sedition in her thoughts her hope presumed best but her fear suspected it to be too good to be true and while these enterchange objections and answers she views him better but for the present cannot speak a word more save this Rabbony which is to say Master 5. For the consequents after this apparition Jesus saith unto her touch me not for I am not yet ascended to my Father John 20.17 but go to my brethren and say unto them I ascend unto my Father and to your Father and to my God and your God In these words we may observe a prohibition and a command the prohibition touch me not the command but go to my brethren and say unto them c. 1. Touch me not It seems Mary was now fallen at his sacred feet she was now ready to kiss with her lips his sometimes grievous but now most glorious wounds Such is the nature of love that it covets not only to be united but if it were possible to be transformed out of it self into the thing it loveth Mary is not satisfied to see her Lord nor is she satisfied to hear her Lord but she must touch him embrace his feet and kiss them with a thousand kisses Oh how she hangs and clings about his feet or at least how she offers to make towards him and to fall upon him but on a sudden he checks her forwardness touch me not What a mystery is this Mary a sinner touched him and she being now a Saint may she not do so much she was once admitted to anoint â—is head and is she now unworthy to touch his feet what meant Christ to debar her of so desired a duty she had the fiâ—st sight of Christ and heard the first words of Christ after his resurrection and must she not have the priviledg of his first embracing there is something of wonder in these words and it puts many to a stand and many an interpretation is given to take off the wonder I shall tell you of some of them though for my pâ—rt I shall cleave only to the last 1. Some think that Mary not only essayed to kiss his feet but to desire the fulfilling of the promise of the Spirit of Christ this promise Christ made to his Disciples at his last supper John 6.7 I will send you the Comforter and she expected it to be now performed after his resurrection to which Christ answered Quia nondum sanctum spiritum miserat ideo a tactu suo Mariam prohibebat dicens nondum ascendi in calem unde ipse per me spiritum sanctum ad vos mittet Cyril l. 12. in Joha c. 50. that he would not then give the Spirit unto her for that as yet he was
soul-ravishing Subject to think upon and the rather if we consider that Conformity which we believe Phil. 3.20 21. We look for a Saviour saith the Apostle the Lord Jesus Christ who shall change our vile Bodies that they may be fashioned unto His Glorious Body O my Soul that this Clay of thine should be a Partaker of such Glory That this Body of Dust and Earth should shine in Heaven like those Glorious Spangles of the Firmament that this Body that shall rot in Dust and fall more vile than a Carrion should rise and shine like the Glorious Body of our Saviour on Mount Tabor Surely thou owest much to Christ's Resurrection O consider of it till thou feellest the Influence and comest to the Assurance of this Blessed Change 4. Consider of the several Apparitions of Jesus Christ especially of those written by the Evangelist John As 1. Muse on His Apparition to Mary Magdalen Oh the Grief before He appeared And Oh the Joyes when He appeared 1. Before she apprehended nothing but that some or other had took away her Lord these were all the words she uttered before he appeared They have taken away my Lord and I know not where they have laid Him so she told Peter and John And when Two Angels appeared in White asking her Woman Why weepest thou she gives the same Answer to them They have taken away my Lord and I know not where they have laid Him A Soul in desertion knows not what to do but to weep and cry Oh my Lord is gone I have lost my Lord my God my Jesus my King In this Meditation consider O my Soul as if thou hadst been in Maries Case Was it not a sad Case when the Angels of Heaven knew not how to comfort her Suppose any Son of Consolation had stood by and had such a one perswaded O Mary suppress thy Sadness refresh thy Heart with this Blessed Vision thou didst seek but One and thou hast found Two a dead Body was thy Errand and thou hast light on Two alive Thy Weeping was for a Man and thy Tears have obtained Angels Observe them narrowly the Angels invite thee to a Parley it may be they had some happy News to tell thee of thy Lord Remember what they are and where they sit and whence they come and to whom they speak they are Angels of Peace neither sent without Cause nor seen but of Favour they sit on the Tomb to shew they are no Strangers to thy Loss They come from Heaven from whence all happy News descendeth they speak to thy self as if they had some special Embassage to deliver unto thee No no these Cordials are in vain neither Man nor Angel can do her good or comfort her drooping Soul Either Christ Himself must come in Presence or she cryes Miserable Comforters are ye all Alas small is the Light that a Star can yield when the Sun is down A sorry Exchange it is to go gather Crumbs after the Loss of the Bread of Life Oh What can these Angels do They cannot perswade me that my Master is not lost for my own Eyes will disprove them They can less tell me where He may be found for they themselves would wait upon Him if they knew but where I am apt to think they know not where He is and therefore they are come to the Place where He last was making the Tomb their Heaven and the Remembrance of His Presence the Fewel of their Joy Alas What do Angels here I neither came to see them nor desire to hear them I came not to see Angels but the Creator of Angels to whom I owe more than both to Men and Angels 2. After He appeared she was filled with Joy for so it was that when nothing else would satisfie or comfort this poor Creature Jesus Himself appears At first He is unknown she takes him for the Gardiner of the place but within a while he utters a voice that opens both her ears and eyes And Jesus saith unto her Mary It was the sweetest sound that ever she heard many a time had she been called by that name but never heard she a voice so effectual powerful inward feeling as at this time hereby the cloud is scattered and the Sun of Righteousness appears this one word Mary lightens her eyes dryes up her tears chears her heart revives her spirits that were as good as dead One word of Christ wrought so strange an alteration in her as if she had been wholly made new when she was only named And hence it is that being ravished with his voice and impatient of delayes she takes his talk out of his mouth and to his first and only word Mary she answers Rabboni which is to say Master q. d. Master is it thou with many a salt tear have I sought thee and art thou unexpectedly so near at hand thy absence was hell and thy presence is no less than heaven to me Oh how is my heart ravished at thy sound if the babe leaped in the womb of Elizabeth when she but heard the salutation of Mary how should my heart but leap at thy salutation I feel I am exceedingly transported beyond my self Instead of my heavy heart and troubled spirit I feel now a sweet and delightful Tranquility of mind thou art my solace and souls delight whom have I in heaven but thee and whom desire I upon earth in comparison of thee and yet I am not satisfied not only fruition of thee but union with thee is that which my soul longs after not only thy presence but thy embraces or my embraces of thee can give content come then and give me leave my Lord my God to run to the haunt of my chief delights to fall at thy sacred feet and to bathe them with my tears of joy O my Jesus I must needs deal with thee as the Spouse dealt with thee Now I have found thee whom my soul loves dearly I will hold thee Cant. 3.4 and I will not let thee go I know not in all the Book of God a soul more depressed with sorrow and lifted up with joy O meditate on this if Christ be absent all is night but if Christ appear he turns all again into a lightsome day there is no sorrow like that which apprehends Christ's loss and therefore in hell it is looked upon as the greatest pain of the two say Divines it is a greater torment to lose God and to lose Jesus Christ than to endure all those flaming whips unquenchable fires intollerable cold abominable stench and on the other side there is no joy in heaven like to that which apprehends Christ's presence In thy presence there is fulness of joy Psal 16.11 and at thy right hand there are pleasures evermore I had rather be in hell with Christ said one than in heaven without Christ This is the very top of heavens joy the quintessence of glory the highest happiness of the Saints O my soul seek with
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
he did this alone and it constituted the difference betwixt him as he was high Priest and other Priests for they killed and offered the Sacrifices without as well as he but only the high Priest was to approach the holy of hollies with blood and that but once a year 2. This was Typified by Melchizedech's Priest-hood which the Apostle argues to have been much more excellent then that of Aaron's in as much as Levi Aarons Father payed Tythes to this Melchizedech in Abrahams loyns now Melchizedech was his Type not so much in respect of his Oblation or offering Sacrifice as in respect of his continual presentation and intercession in heaven and therefore the same clause for ever still comes in when Melchizedech is named thou art a Priest for ever after the order of Melchizedech Heb. 5.6 7.17 Here then is the agreement betwixt Christ and the high-Priests of old in respect of name both were Priests and in respect of Office both had their oblations and presentations or intercessions with God in Glory 3. In the point of Intercession they agreed in these particulars 1. The high-Priest of old usually once a year went into the most Holy place within the vail and so is Christ our great high-Priest passed into the Heavens within the Vail even into the holy of holies Christ by his own blood entred in once into the holy place Not into the holy places made with hands Heb. 9.12 24. which are the Figures of the true but into heaven it self now to appear in the presence of God for us 2. The high-Priests of old had a plate of pure Gold upon their Fore-heads which was to bear the iniquity of the holy things that they might be accepted before the Lord Exod. 28.38 and so doth Christ bear the iniquity of our holy things Spiritual Christians here is your comfort you are not able to perform any duty to God but there is a great deal of sin in the same you cannot hear nor pray nor confer nor meditate without much sin but Christ bears all these sins even the iniquity of your holy things and he presents your persons and prayers without the least spot to his Father he is the Angel of the Covenant that stands at the Altar Rev. 8.3 having a golden Censer with much incense to offer it with the prayers of his Saints and so they are acceptable before the Lord. 3. The Jewish high-Priests bore the names of the Children of Israel on a breast-plate of judgment upon their hearts for a memorial before the Lord continually Exod. 28.29 and so doth Christ our great high-Priest bear the names of his people upon his heart before the Lord continually But how is Christ said to bear the names of the Saints upon his heart I answer 1. Continually in presenting of them to his Father as they are in him how is that why he represents them without spot as righteous in his own righteousness Ephes 5.27 Christ loved the Church that he might present it to his Father and in him to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 2. In this continual remembring of them Psal 112.6 the righteous shall be had in continual remembrance this is the souls comfort in a time of desertion or in an evil day Psal 13.1 if any cry out as sometimes David did how long wilt thou forget me Lord for ever how long wilt thou hide thy face from me Isa 40.14 15 16. Let such a one remember that Christ's redeemed ones are upon his heart and he can not forget them But Zion said the Lord hath forsaken me and my Lord hath forgotten me Oh no! can a woman forget her suckling child that she should not have compassion on the son of her womb yea they may forget yet I will not forget thee behold I have graven thee upon the palms of my hands thy walls are continually before me the Sons of Zion are upon Christ's heart and hands and they are ever in his sight 3. In his perpetual loving of them they are near and dear unto him he hath set them as a Seal upon his heart so was the prayer of the Spouse set me as a Seal upon thine heart Cant. 8.6 as a Seal upon thine arme and then it follows for love is as strong as death Christ hath an entire love to his Saints he dyed for them and now he intercedes for them he keeps them close to his heart and there is none shall pluck them out of his hands John 13.1 for whom he loves he loves unto the end Thus far of the agreement betwixt Christ's intercessions and the intercessions of the high Priests of old SECT VI. What the difference is betwixt Christ's intercessions and the intercessions of the high Priests of old 6. VVHat is the difference betwixt Christ's Intercessions and the intercessions of the high Priests of old There is no question but howsoever they might agree in some respects yet Christ officiates in a more transcendent and eminent way then ever any high Priest did before him now the difference betwixt Christ and them and betwixt Christ's Intercessions and their Intercessions may appear in these particulars Heb. 4.14 1. They were called high Priests but Christ is called the great high Priest such a Title was never given to any but Christ whence the Apostle argues for the steadfastness of our profession seeing then that we have a great high Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession 2. The high-Priests then were Aaron and his Sons but Christ our great high-Priest is the Son of God for so he is styled in the same verse the great high-Priest that is passed into the heavens Heb. 4.14 Jesus the Son of God 3. The high-Priests then were but for a time but Christ is a Priest for ever after the order of Melchizedech Heb. 5.6 Heb. 7.3 Melchizedech saith the Apostle was without Father without Mother without descent having neither beginning of days nor end of life That is as far as it is known and so is Christ without a Father on earth and without a Mother in Heaven without beginning and without end he abides a Priest perpetually even to the end of the World yea and the vertue of his Priesthood is infinitely beyond all time even for ever and ever 4. The high-Priests then entred only into that place that was Typically holy but Christ is entred into that place that is properly holy he is entred into the Heavens or if you will as into the holy of holies so into the heaven of heavens 5. The high Priests then did not always intercede for the people only once a year the high Priest entred into the holy of holies and after he had sprinkled the mercy-seat with blood and caused a cloud to rise upon the mercy-seat with his