should be offered and administred unto all Men without Exception 4. That certain singular Persons should be saved whom God fore-saw would Repent and Believe and Persevere This way is justly opposed by Others who deny God's Acts in Intention to be in the same order as we see them in Production In order of Material Existing it is granted that Christ is Revealed Promised and Exhibited after Sin and that we Repent Believe Persevere before we are Saved But in order of God's Intention Christ is before Sin and Salvation before Repentance Faith Perseverance The Apostle reckoned the Order in which Things exist thus 1. The World 2. You The Elect. 3. Christ 1 Cor. 3.22 23. 4. God 1 Cor. 3.22 23. But he gives us to understand the Order of Intention thus As First God intends His own Glory then Christ then the Elect then the World Certainly it is an hard thing to marshal the Eternal Immanent Acts of the Divine Understanding or Will into First Second Third Fourth All God's Projects are like Himself Tota simul perfecta possessio sui who is a whole and perfect Possession of Himself together and at once so as in Him considered there is no Prius nor Posterius in any of His acts but considered in Effects or in respect of us one thing may be said to be First Second or Third in Nature Time Being before or after another And thus in respect of us we say the End must be in Nature before the Means to the End Now the Permission of the Fall Repentance Faith Perseverance are used by God as Means to bring some to Salvation God therefore doth first project our Salvation and then the Means and both the End and the Means are the Product of God's Election or Predestination Here then is the Project That God will glorify His Grace to this end He will predestinate Christ in Christ He will choose some of the Sons of Men to Salvation whom Eccles 1.4 notwithstanding Sin He will make holy and without blame before Him in love This Project or Plot or Design of God will be further enlarged in the next Passage viz. His Counsels SECT V. The Counsel OF the Counsels of God concerning Man before all Worlds we read in several Texts Christ was delivered by the determinate Counsel of God For of a truth Acts 2.23 against thy Holy Child Jesus whom Thou hast anointed both Herod Pontius Pilate with the Gentiles Acts 4.27 28. the People of Israel were gathered together for to do whatsoever thy Hand thy Counsel determined before to be done Ephes 1.11 And thus the Members of Christ are said to Obtain an Inheritance being Predestinated according to the Purpose of Him who worketh all Things after the Counsel of His own Will Of this Counsel of God's Will we know but little now yet this will be made known when we come to Glory yea it will be a great Part of the Glory of Heaven for the Lord to make known the Counsel of His Will we now know his Will but we shall then know the Counsel of His Will praise Him to all Eternity for it This shall be the Glory of the Saints that they shall see into the Counsel of God's Will in chusing them and calling them and passing by others and letting others go In the mean-while thus far we may know for thus far He hath revealed Himself concerning His Counsels about Man from Everlasting 1. That Man should be a Reasonable Creature and because that very Creature is unavoidably subject to the Creator for He made all things for Himself Prov. 16.4 and all is to return that Glory to Him for which He made them therefore Man should serve Him as all other Creatures must only his Service should be after a reasonable manner out of Judgment Psal 119.30 Heb. 11.25 26. Discretion and Election Hence David is said to have chosen the Way of Truth Moses to have Chosen the Afflictions of God's People the Reproaches of Christ before the Pleasures of Sin or the Treasures of Egypt And hence it is that Holiness in the Phrase of Scripture is called Judgment He shall convince the world of Judgment John 16.11 Mat. 12.20 he shall bring forth Judgment unto Victory and hence it is that our Service is called a Reasonable Service God would not set any such determinating Law over the Operations of Man as over other Creatures that so he might truly work out of Judgment and stand or fall by his own Election 2. That if Man should deviate from this Reasonable Service and break the Law which God would give and which he himself should have an Original Power to perform that then he should incur the Displeasure of God and such a Curse and such a Penalty should be inflicted And here comes in the Fall of Man into God's Consideration He looks upon it as a wilful transgression of his Law and by how much the Law was more just and the obedience more easie by so much he judges the transgression more unreasonable and the punishment more certain and intolerable 3. That Sin should not pass Unrevenged and that for these reasons 1. Because of Gods infinite hatred thereof Hab. 1.13 He is of purer Eyes than to behold Evil He cannot look on Iniquity it provokes a Nauseousness and Abhorrency in him For all these are things which I hate Zach. 8.17 saith in the Lord They are a trouble unto me I am weary to bear them 2. Because of his truth Gen. 2.17 he hath said In the day thou eatest thereof thou sâ—alâ— surely die or thou shalt dying die die Temporally and die Eternally and surely God will in no wise abolish this Law Matth. 5.8 One jot or tittle shall in no wise pass from the â—aw till all be fulfilled 3. Because of his terrour and fearful Majesty for God will have Men alwayes tremble before him and by his terrour to be perswaded from sinning 2 Cor. 5.11 Matth. 10.28 Knowing therefore the terrour of the Lord we perswade men and Fear him who is able to destroy boâ—h Body and Soul in Hell I say unto you Heb. 12.28 29. fâ—ar him Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear for God is a Consuming Fire Upon these Reasons God is resolved Sin shall not pass unrevenged lest thereby His Justice should be securely abused his Hatred against Sin the less declared His Truth questioned and His dreadful Majesty by Men neglected 4. That every Man notwithstanding Sin should not be utterly destroyed and that for theâ—e Reasons 1. Because of that infinite Delight which the Lord hath in Mercy Why this Delight is it that so disposeth Him to pardon abundantly to exercise Loving-kindness on the Sons of Men Psal 103.8 Who is a God like unto Thee that pardonest Iniquity and passest by the Transgression of the Remnant of
counsel of his own will Ephes 1.11 And elsewhere the Apostle speaks of the manifold wisdom of God according to the eternal purpose which he purposed in Christ Jesus our Lord. And again he hath saved us and called us with an holy calling Ephes 3 1 2 Tim. 1.1 not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began All these hold forth this truth That God purposed in himself from all eternity to bring them whom he foreknew to life and to salvation This purpose of God in order of nature comes before predestination Ephes 1.11 in that we are said to be predestinate according to his purpose and yet it must needs follow after his foreknowledg and counsel for first he loves before he will purpose and every purpose is established by counsel yea without counsel purposes saith the wise man are disappointed why then first he counsels I speak after the manner of men and then he foreknows Prov. 20.18 Pâ—ov 15.22 i.e. either he knows whom he will choose for God doth not blindly choose he knows not whom or else he sets his love to life on some he knows them with a knowledg of approbation and then he settles a purpose to bring them to life whom he so foreknows in that especial and unspeakable way This purpose of God speaks our stability and certainty of salvation in Christ when God once purposeth it is past altering Surely as I have thought so shall it come to pass and as I have purposed saith God so shall it stand Isa 14.24 you may write upon it that Gods purposes are immutable Would not Paul lightly alter purposes taken up by him when I therefore was thus minded saith he did I use lightness or the thing that I purpose 1 Cor. 1 1â— do I purpose according to the flesh that with me there should be yea yea and nay nay would not Paul I say alter his purpose and will God think you alter his methinks this word speaks to me as if I heard God say from all eternity it is my purpose to save a remnant of mankind though all are lost by sin yet my wisdom hath found out a way to choose out some and though those some those few I have purposed to save stand in very slippery places yet I will be the same yesterday and to day and for ever Heb. 13 8 I foresee indeed many thousands of failings and exasperations to alter the purpose that I have towards my people I foresee their daily provocations of my justice I foresee their many lusts within and their many enemies without I foresee that grace inherent I will give them to be as mutable to all the progeny as in their father Adam and if I leave them in the hands of their own councel they cannot but depart daily from me even as water though it could be made as hot as fire yet being left unto it self it will quickly reduce work it self to its own original coldness again I foresee them in their best condition at full Sea at their highest tyde of grace to be as changeable and movable several ways as wheels to be as perplexed hindered and distracted in themselves as cross wheels in one another grace swaying one way and flesh another way and what stability can I think in such why yet says God yet I purpose to bring this little flock to heaven my purpose is in and from my self and I am God and not man and therefore I cannot repent nor call in the purpose which now I have have I said and shall not I do it have I spoken Numb 23.15 and shall I not make it good yes yes my purposes must stand and for this purpose I will set my Son betwixt my people and my self so that if they sin I will look on him and by that means I will see no iniquity in Jacob nor transgression in Israel and for this purpose I will joyn to the wheels the living creatures that when the living creatures go the wheels shall go Numb 23.21 and when the living creatures stand they shall stand and when the living creatures are lifted up from the earth the wheels shall be lifted up against them Ezek 1.21 for the spirit of the living creatures shall be in the weels my meaning is that my Saints shall not have their stability from themselves for they are like wheels but they shall have it from me and from my Son unto whom by the same spirit of life they shall be united Thus may I imagine the Lord from all eternity to say and speak and purpose with himself and surely his purposes must stand upon this account Rom 11.29 for the gifts and calling of God are without repentance SECT VIII The Decree THE Decree of God concerning mans salvation before the foundation of the world appears in these texts I will declare the decree saith God what was that why concerning Christ Psa 2.7 8 and concerning the Church thou art my Son this day have I begotten thee ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession It was Gods Decree to give out of Jews and Gentiles a Church to Christ and this Decree was made in that day of eternity when the Son of God was begotten of his Father This Decree in Scripture-phrase hath several titles 1. It is the very same with that which we usually call predestination for what is predestination but a Decree of God concerning the different preparations of Grace whereby some are guided infallibly unto salvation predestination is a Decree both of the means and end a Decree of giving Grace effectual unto some persons here and of bringing the same persons unto glory hereafter This Decree this predestination this golden chain of the means and end Rom. 8 30 is set down by the Apostle Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified As God hath predestinated some to life and glory so he hath predestinated them to be called and justified before they be glorified whomsoever the Lord hath decreed to save them hath he also decreed to sanctifie before they come to injoy that salvation Eccles 1.4 God have chosen us in Christ before the foundation of the world that we should be first holy and then hapy 2 Thes 2 13. See how these are twisted by the Apostle once and again God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth I have heard of some blasphemous reasonings if we are predestinate to be saved we may live as we list for howsoever we live though never so wickedly yet we shall be saved O fearful O devilish reasoning surely this comes from the Devil and not from God or his
Jesus Christ in carrying on our souls Salvation is adding miracle to miracle there is a chain of miracles in the matter of our salvation from first to last As. 1. It was a miracle that God in his Eternity before we had a being should have once thought of us especially that the Blessed Trinity should sit in councel and contrive that most admirable and astonishing plot of the Salvation of our souls Oh what a miracle was this 2. It was a Miracle that God for our sakes should create the world and after our fall in Adam that God should preserve the world especially considering that our sin had unpin'd the whole frame of the Creation and that God even then sitting on his Throne of Judgment ready to pass the doom of death for our first Transgression should unexpectedly give a promise of a Saviour when justly he might have given us to the devil and to Hell according to his own Law Gen. 2.17 In the day that thou eatest thereof thou shalt dye the death 3. It was a Miracle that Gods Son should take upon him our nature and that in our nature he should Transact our peace that he should Preach Salvation to us all if we would believe and to the end that we might believe that he would work so many signs and Miracles in the presence of his Disciples and of a world of men was not Christs Birth a Miracle and Christs Life a Miracle and Christs Death a Miracle and Christs Resurrection a Miracle and Christs Ascension a Miracle was not Christs Ministry a miracle and was it not a miracle that Christs Word should not be credited without a world of miracles to back it and confirm it to the Sons of men 1 Tim. 3.16 Without controversie great is the miracle as well as mystery of godliness God manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into glory 4. It was a Miracle that God should look upon us in our blood what a sight was it for God when thy navel was not cut when thou wast not salted at all Ezek. 16.4.5 6. nor swadled at all when thou wast cast out in the open field to the loathing of thy person yet that then even then the Lord should pass by thee and see thee polluted in thy own blood and should say unto thee when thou wast in thy blood live yea say unto thee when thou wast in thy blood live O miracle of mercies If creation cannot be without a miracle surely the new creature is a miracle indeed So contrary is our perverse natures to all possibilities of Salvation that if Salvation had not marched to us all the way in a miracle we should have perished in the ruines of a sad eternity Election is a miracle and Creation is a miracle and Redemption is a miracle and Vocation is a miracle and indeed every man living in the state of grace is a perpetual miracle in such a one his reason is turned into faith his soul into spirit his body iinto a Temple his earth into heaven his water into wine his Aversations from Christ into intimate Union with Christ and Adhesions to Christ O what a Chain of Miracles is this Why Lord if thou wilt thou canst make me clean say thus you that are yet in your blood why Lord if thou wilt thou canst make me clean O Lord I believe help thou my unbelief After this there was a feast of the Jews and Jesus went up to Jerusalem John 5.39 Some would have this feast to be Pentecost and to speak truly the most of our Commentaries run that way others take this for the feast of the Passover and the rather because the Evangelist John reckons the time of Christs publick Ministry by the several Passovers now if this feast were not a Passover we cannot find in the Gospel so many Passovers as to make up Christs Ministry three years and an half On this ground I joyn with the latter Opinion and so here I end the second year of Christs Ministry and come to the third and to his Actings therein in reference to our souls Salvation CHAP. III. SECT I. Of the third year of Christs Ministry and generally of his Actings in that year HItherto all was quiet neither the Jews nor the Samaritans nor Galileans did as yet malign the Doctrine or Person of Jesus Christ but he preached with much peace on all hands till the beginning of this year I shall not yet speak his sufferings neither shall I speak much of his doings many things were done and spoken this year which I must pass least I be too prolix only such things as refer more principally to the main business of our souls Salvation I shall touch in these particulars As 1. In the Ordination of the Apostles 2. In his Reception of Sinners 3. In the easiness of his yoak and the lightness of his burthen which he imposeth on men SECT II. Of Christs Ordination of his Apostles 1. IN the Ordination of his Apostles are many considerable things the Evangelist Luke layes it down thus Luke 6.12 13. And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God and when it was day he called unto him his Disciples and of them he Chose Twelve whom also he named Apostles Till now Christ taught alone but because after his Ascension he must needs have a Ministry till the end of the world in the first place he choseth out some whom he would have on purpose to wait upon him all the time of his Ministry till he was taken up into Heaven In this Election or Ordination here is first the person by whom they are Chosen Jesus Christ 2. The place were they are chosen viz. in a mountain 3. The time when they were Chosen after his watching and praying all night and when it was day 4. The company out of whom they were Chosen they where his Disciples and out of them he makes this Election 5. The number of them that were Chosen they were Twelve nor more nor less 6. The end to which they were chosen it was to an Apostleship he Chose Twelve whom he also named Apostles 1. The person by whom they are Chosen is Jesus Christ They Chose not themselves but were chosen of Christ this call was immediate and therefore most excellent but now we look not after such calls and therefore I shall not insist on that only by the way Ministers of the Gospel must be Ministers of Christ either immediately or mediately called 2. The place where they were chosen it was on a mountain mountainous places have their situation nearest to Heaven which shews that they were called to high and heavenly things mountains are open and in view which shews their Ministry must be publick they cannot lye hid in a mountain a City that is set upon a hill
in right judgment we should look only to the mind and soul and inside of a man yea to the hidden man of the heart and for our selves we should look to the inward and not to the outward adorning men and women especially have rules for this Your adorning let it not be that outward adorning of platting the hair and of wearing of Gold or of putting on of apparrel but let it be in the hidden man of the heart in that which is not corruptible 1 Pet. 3.3 4. Oh what is it for a man to be cloathed in Gold whiles his soul is wretched and miserable and poor and blind and naked 3. Let us admire at the condescention of Christ who for our sakes came down from Heaven to teach us wisdom and for us who were fools indeed was content to be accounted a fool himself yea and if need had been would have been ready to have said with David I will yet be more vile than thus and will be base in my own sight I know this Doctrine is an offence to many 2 Sam. 6.22 1 Cor. 1.23 Christ Crucified is unto the Jews a stumbling-block and unto the Greeks foolishness To tell natural men such as Herod and his men of war that this same Jesus whom they mock and set at naught is the Son of God and Saviour of the World 1 Cor. 1.26 27. Ver. 25. they cannot believe it is plainly evident that not many Wise men after the flesh not many mighty not many noble are called but God hath called the foolish things of the world to confound the wise why this is the fruit of Christ's condescention called the foolishness of God wisdom it self was content to be counted a fool that those who are accounted the foolish things of the world might be wise to Salvation 4. Let us search whether Herod and his men do not keep a rendezvouz in our hearts do not we set Christ at naught do not we mock him and array him in a gorgeous robe whatsoever we do to one of the least of his Saints he tells us that we do it to himself Matt. 25.40 45. and have we not dealt thus with his Saints have we not dealt thus with his Ministers 2 King 2.23 when Elisha was going up to Bethel there came little Children out of the City and mocked him and said unto him go up thou bald-head go up thou bald-head A reproach of bald-head round-head given to a faithful Elisha or Minister of Christ proclaimes you as bad as those little Children yea as bad as Herod and his men of war such Herod's were a little before the destruction of Jerusalem some there were then that mocked the Messengers of God and despised his words and misused his Prophets 2 Chron. 36. and 16. untill the wrath of the Lord arose against his people till there was no remedy O take heed of this sin banish Herod out of your hearts or Christ will never lodg there ruine without remedy will seize on those souls that Herod like mock the Messengers of God what is it but to mock the Messenger the Angel of the Covenant even Christ himself as Herod sent Christ away so let us send Herod away and give him a dismission out of our doores The hour strikes again and summons Christ and us to another station let us follow him still as Peter did when he went into the high Priest's Palace and sate with the servants to see the end Mat. 26.58 SECT III. Of Christ and Barabbas compared and of the question debated betwixt Pilate and the Jews ABout eight in the morning our Saviour Christ is returned to Pilate who propounded to the Jews whether they would have Jesus or Barabbas let lose unto them Ye have a custome saith he that I should release unto you one at the Passover will ye therefore that I release unto you the King of the Jews John 18.39 40. Then cryed they all again saying not this man but Barabbas now Barabbas was a Robber It is supposed that in this passage Pilate indeavoured Christ's liberty Mat. 27.18 He knew that for envy they had delivered him and he saw that Herod had sent him back again uncondemned and therefore now he propounds this medium to rescue him from their malice Mat. 27.17 Whom will ye that I release unto you Barabbas or Jesus which is called Christ In the prosecution of this passage I shall observe 1. Who this Barabbas was 2. What is the difference betwixt him and Christ 3. How they vote 4. Pilate's quaere upon the vote 5. Their answer to his Quaere 6. His reply unto their answer 7. Their reduplication upon his reply For the first what was this Barabbas but a notable Prisoner Matth. 27.16 One that had made insurrection and who had committed murther in the insurrection Mark 15.7 One that for a certain sedition made in the City and for murther was cast into prison Luke 23.19 one that was a robber or an high-way thief John 18.40 one that was the greatest malefactor of his time and must he be taken and Jesus cast must he be saved and Christ condemned For the second what the difference is betwixt him and Christ let us weigh them in the ballance and we may find 1. Barabbas was a thief and by violence took away the bread of the needy but Christ was a feeder and supplyer of their needs 2. Barabbas was an high-way thief wounding them that travelled by the way but Christ was the good Samaritan that healed such binding up their wounds and pouring into them Wine and Oyl 3. Barabbas was a murtherer and had slain the living but Christ was the Saviour restoring life unto the dead 4. Barabbas was a seditious tumult-raiser he made a certain sedition in Jerusalem but Christ was a loyal tribute-payer and his commands were give unto Cesar the things that are Cesar's 5. Barabbas was a bloody revenger a man of blood that hunted after blood but Christ was a meek and quiet spirit and what with sweating binding buffetting bleeding was now become almost a bloodless Redeemer light and darkness have no less fellowship Christ and Belial no less discord here 's a competition indeed the author of sedition with the Prince of peace a murtherous mutiniere with a merciful mediator a son of Belial with the Son of God 3. For their votes they give them in us Not this man but Barabbas John 18.40 Aug. trac 15. in Johan Leo. Serm. de pass q. d. let us have him crucified who raised the dead and him released who destroyed the living let the Saviour of the world be condemned to death and the slayer of men be released from Prison and have his pardon A strange vote to desire the Wolf before the Lamb the noxious and violent before the righteous and innocent here was the Prophetick parable of Jotham fulfilled The trees of the forrest have chosen the bramble and refused the Vine But there is
sunt quia nomen Jesu non est in illis Aug. Si scribas non sapit mihi nisi legero ibi Jesum Si disputes aut conferas non sapit mihi nisi sonuerit ibi Jesum Ber. 1 Cor. 2.2 commended them for their eloquence but he passed this sentence upon them They are not sweet because the name of Jesus is not in them And Bernards saying is near the same if thou writest it doth not relish with me unless I read Jesus there if thou disputest or conferrest it doth not relish well with me unless Jesus sound there Indeed all we say is but unsavory if it be not seasoned with this salt I determined not to know any thing among you saith Paul save Jesus Christ and him Crucified he resolved with himself before he Preached among the Corinthians that this should be the only point of knowledge that he would profess himself to have skill in and that in the course of his Ministry he would labour to bring them to this he made the bredth length depth height of his knowledge yea doubtless saith he and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord Ephes 3.18 Phil. 3.8 In this knowledge of Christ there is an excellency above all other knowledge in the VVorld there is nothing more pleasing comfortable more animating enlivening more ravishing soul-contenting only Christ is the sum center of all divine revealed truths we can preach nothing else as the object of our faith as the necessary element of our souls salvation which doth not some way or other either meet in Christ or refer to Christ only Christ is the whole of mans happiness the Sun to enlighten him the Physician to heal him the VVall of Fire to defend him the Friend to comfort him the Pearl to enrich him the Ark to support him the Rock to sustain him under the heaviest pressures As an hiding place from the Wind and a covert from the Tempest Isa 32.2 as Rivers of Waters in a dry place and as the shadow of a great Rock in a weary Land Only Christ is that Ladder betwixt Earth and Heaven the Mediator betwixt God and Man a Mystery which the Angels of Heaven desire to pry and peep and look into 1 Pet. 1.12 Here 's a blessed subject indeed who would not be glad to pry into it to be acquainted with it This is life eternal to know God and Jesus Christ whom he hath sent Come then let us look on this Sun of righteousness we cannot receive harm but good by such a look Joh. 17.3 indeed by looking long on the natural Sun we may have our eyes dazled and our faces blackned but by looking unto Jesus Christ we shall have our eyes clearer and our faces fairer Prov 15.30 if the light of the eye rejoyce the heart how much more when we have such a blessed object to look upon As Christ is more excellent than all the world so this sight transcends all other sights it is the Epitome of a Christians happiness the quintessence of evangelical Duties Looking unto Jesus In the Text we have the act and Object the act in the Original is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the English doth not fully express it it signifies an averting or drawing off the eye from one object to another there are two expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifies a turning of the eye from all other objects the other a fast fixing of the eye upon such an object and only upon such So it is both a looking off and a looking on On what That is the object a looking unto Jesus a Title that denotes his mercy and bounty as Christ denotes his office and function I shall not be so curious as to enquire why Jesus and not Christ is nominated I suppose the person is aimed at which implies them both only this may be observed that Jesus is the purest Gospel Name of all other names Jesus was not the dialect of the Old Testament the first place that ever we read of this title as given to Christ it is in Matth. 1.21 Mat. 1.21 Thou shalt call his name Jesus for he shall save his people from their sins Some observe that this Name Jesus was given him twice once till death Matth. 1.21 and afterwards for ever Phil. 2.10 the first was a note of his entering into Covenant with God to fulfill the Law for us to die for our sins the second was a note of so meritorious a person who for his humility was more exalted than any person ever hath been or shall be First Jesus was the humble name of his deserving grace now Jesus is the exalted name of his transcendent glory at first the Jewes did Crucifie Jesus and his name the Apostle did then distrust whether Jesus was the true Jesus but now God hath raised him from the dead Luk. 24.21 Phil. 2.9.10 hath highly exalted him given him a name above every name that at the Name of Jesus every knee should bow of things in heaven and things in earth and things under the earth My meaning is not to insist on this Name in contradistinction to any other names of Christ he is often called Christ and Lord and Mediatour and Son of God and Emmanuel Why Jesus is all these Jesus is Christ as he is the annointed of God and Jesus is Lord as he hath dominion over all the world and Jesus is Mediatour as he is the reconciler of God man and Jesus is the Son of God as he was eternally begotten before all worlds and Jesus is Emmanuel as he was incarnate and so God with us Only because Jesus signifie Saviour and this name was given him upon that very account For he shall save his people from their sins I shall make this my designe to look at Jesus more especially as carrying on the great work of our salvation from first to the last This indeed is the glad-tidings the Gospel the Gospel-priviledge and our Gospel-Duty Looking unto Jesus CHAP. II. SECT I. The Duty of looking off all other things confirmed and cleared Doctrine 1 BUT first we must look off all other things the note is this We must take off our mind from every thing which might divert us in our Christian Race from looking unto Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word or first piece of a word in my Text speaks to us thus hands off or eyes off from any thing that stands in the way of Jesus Christ I remember 't was writ over Plato's door 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's none may come hither that is not a Geometer but on the door of my Text is written clean contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No earthly minded man must enter here not any thing in the world be it never so excellent if it stand in the way of
read thy name in the Book of Life but search into these fruits and effects of thy election As 1. If thou beest within Gods decrees for salvation then sooner or later God will cause the power of his Word to come with authority and conviction upon thy conscience knowing brethren beloved your election of God for our Gospel came not unto you in Word only but also in power The Apostle speaks thus of others 1 Thes 1.4 5 he might know they were the Elected of God either by his judgment of charity or by a spirit of discerning which was vouchsafed to some in the Apostles times but how comes he immediately to know this truth by this glorious effeâ—t our Gospel came not in Word only but also in power Oh 't is good to consider with what power the Word preached falls into thy heart doth it convince thee humble thee mollie thee soften thee this argues thou belongest to God The Word preached will be more than the word of a man more than a meer human Oration or verbal declamation where it comes in power Oh! it will be like fire in thy bowels like a two edged Sword in the secret places of thy heart thou wilt cry out verily God is here Oh the power the conviction the meltings of my soul that I feel within me 2. If God hath ordained thee to Salvation then sooner or later God will effectually call thee Moreover whom he did predestinate them he also called Rom. 8.30 this calling is a calling of the Soul from sin from amongst the rest of the World unto Jesus Christ it is such a call as enables the soul to follow Christ as Matthew being called by Christ he arose and followed Christ These two are linked together in Pauls golden chain predestination and effectual vocation Mat. 9.9 We are bound to give thanks alway unto God for you brethren â— Thes â—â—3 14. beloved of the Lord and why so because God hath from the beginning chosen you to salvation Wherunto he called you by the Gospel to the obtaining of the glory of the Lord Jesus Christ All those that belong to Gods election are sometime or other effectually called by the Word and Spirit of Christ and it must needs be so because as the Lord hath put a difference betwixt his Elect and others before the world was and he will make a final difference betwixt them and others after the end of the World so he will have them differenced and distinguished whilest thy are in this World by this inward effectual operative calling they are men of other minds wills affections dispositions Acts 26 18 Ephes 5.7 8 conversations they are called from darkness to light and from the power of Satan unto God As the Apostle ye were somtimes darkness but now are ye light in the Lord. Be not ye therefore partakers with them 3. If thou art chosen for salvation then sooner or later thou shalt have true soul-saving justifying faith Acts 13.48 As many as were ordained to eternal life believed When God hath a people to call home to himself he either brings them to the means or the means to them and those that belong to the Election of Grace believe O my soul hast thou this saving faith not a fancied faith a dead faith an easie faith but saving faith such a faith as was wrought in thee by the Word and Spirit with power such a faith as was not in any power to give nor in any power to receive untill God enable thee by his Spirit Rom 8 â—0 Rom. 5 1 then here is thy ground that thou art ordained to eternal life for whom he calls he justifies and we are justified by faith Not that the essence of faith justifies but faith justifies instrumentally in that it lays hold upon that which justifies even the righteousness of Christ Jesus 4. If thou art decreed for salvation then sooner or later the Lord will beget and increase in thee grace holiness sanctification Elect according to the foreknowledg of God the Father 1 Pet. 1.2 through sanctification of the Spirit God predestinates his people unto holiness Ephes 1.4 he chose us in Christ before the foundation of the World that we should be holy and without blame before him If God appoint thee to eternal life he doth here in this World appoint thee to an holy gracious life No sanctification no election no grace no glory thou art to be a precious Jewel here ere God will make thee up at that great day Observe the chain Rom. 8.29 If I be sanctified with the Divine Nature in which glory is begun then I am justified if justified then I have been called according to purpose if called then I was predestinated and if predestinated to means then I was foreknown as one whom God would choose to the end even immarcessible and eternal glory 5. If thou art appointed and prepared for glory then God will give thee a thankful heart for so great a mercy thou canst no more keep in the heart from over-flowing when thou art sensible of this everlasting love then thou canst put bounds to the Sea See Paul praising God for the Election of himself and others after I heard of your faith and love Ephes 1.15 1â— Ephes 1.3 4 I cease not to give thnaks and Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the world And what glorious triumphs doth Paul in the person of all the Elect make over all kind of enemies that can be thought of he challengeth every adversary to put forth his sting and why even because God hath Elected Rom. 8.33.39 and nothing can separate them from this unchangeable love this was it that begot his thanksgiving Rom. 7.25 I thank God through Jesus Christ our Lord. O my soul how is thy heart affected with praise and thankfulness in this matter he that bestoweth great things looks for great return of thanks especially this being all thou canst do 6. If the project counsel love purpose decree and Covenant of God with Christ concerned thee and thy souls happiness then God will crown thee with perseverance and a stedfast continuance in the way of grace thou wast first set in final apostasie and total back-sliding from the ways of God can never befal those that are thus chosen they went from us 1 John 2.19 Mat. 24 â—4 Jer. 32.40 because they were not of us said the Apostle and if it were possible they should deceive the very Elect said Christ but it is certainly impossible and why I will put my fear in their hearts that they shall never depart from me Oh what a blessed mercy is this when there are so many hours of temptation in the world so many blustering storms and tempests that are able to raise up the very
That he should pass by so many on the right hand and on the left and that I should be one whom the Lord did Elect what such a vile and sinful Wretch as I am was there ever like Love was there ever like Mercy may not Heaven and Earth stand amazed at this O what shall I do to be thankful enough to this dear God Thus thou that knowest thy interest in Christ study praise and thankfulness Say in thy self who made me to differ from those Cast-away Souls Alas we were all framed of the same Mould hewed out of the same Rock It is storied of one of the late French Kings that in a serious meditation considering his own condition of being King and Ruler of that Nation Oh said he when I was born a Thousand other Souls were born in this Kingdome with me and what have I done to God more than they O my Soul what difference betwixt thee and those many Thousands of Reprobates that live with thee in the world at this day nothing surely nothing but the free mercy goodness and love of God in Jesus Christ O then praise this God yea sound forth the Praise of the Glory of his Grace Remember that was Gods design and that is thy Duty SECT IX On conforming to Jesus in that Respect 2. WE must Conform to Jesus we must fix our Eyes on Jesus for our Imitation that also is the meaning of this looking in the Text. And in respect of our Predestination the Apostle speaks expresly Rom. 8 29. he did Predestinate us to be conformed to the Image of his Son This is one end of Predestination and this is one end of looking unto Jesus nay it is included in it A very look on Jesus hath a Power in it to conform us to the Image of Jesus 2 Cor. 3.18 We are changed by beholding saith the Apostle Oh when I see Gods love in Christ to me even from all Eternity how should this but stir up my Soul to be like Jesus Christ where there is a dependance there is a desire to be like even among men how much more considering my dependance on God in Christ should I desire to be like Christ in disposition all the question is what is this Image of Christ to which we must be conformed I Answer Holiness and Happiness but because the latter is our reward and the former is our duty therefore look to that But wherein consists that I Answer in that resemblance likeness and conformity to Christ in all the passages forementioned And in every of those must we conform to Christ As 1. Christ is the Son of God so must we be Gods Sons As many as received him to them he gave Power to become the Sons of God Joh. 1.12 Mal. 1.6 1 Pet. 1.17 O what duty lies upon us in this respect If I be your Father where is mine Honour and if ye call on the Father pass the time of your sojourning here in fear God looks for more honour fear reverence duty and obedience from a Son than from the Rabble of the World if thou art Gods Son thy sins more offend God then the sins of all the reprobates in the world why alas thy sins are not meer transgressions of the Law but committed against the mercy bounty and goodness of God vouchsafed unto thee thy sins have a world of unthankfulness joyned with them and therefore how should God but visit Amos 3.2 you onely have I known of all the Families of the Earth therefore will I visit you for all your Iniquities O think of this you that are Gods Sons and conform to Christ for he was an Obedient Son 2. Christ the Son of God delights in the Father and his delight is also with the Sons of men so must we delight in the Father and delight in his Children Psa 37.4 Psa 16.3 Delight thy self in the Lord and he shall give thee the desire of thy Heart And the Saints that are on the Earth are they in whom is all my Delight saith David It is storied of Dr. Taylor that being in prison he could delight in God and he rejoyced that ever he came into Prison because of his acquaintance with that Angel of God as he called Mr. Bradford O this is Heaven upon Earth not only God but the very Saints of God are sweet Objects of delight Mark them and if they be Saints indeed they are savory in their Discourse in their Duties in their Carriages their Example is powerful their society profitable how should we but delight in them 3. God and Christ laid this Plot from all Eternity that all he would do should be to the praise of the glory of his Grace So must we purpose this as the end of all our actions whether we eat or drink or whatsoever we do we must do all to the glory of God 1 Cor. 10.31 But especially if from God we receive any spiritual good then give all again to the glory of his grace Dan. 2 20 23 Blessed be the Name of God for ever and ever said Daniel for Wisdom and might are his and I thank thee and praise thee O God of my Fathers who hast given me Wisdome and Might an excellent spirit of Wisdome and Might wrought in Daniel and he acknowledges all to the Giver wisdome and might are his Christians if you feel grace in your hearts I beseech you acknowledge it to Christ He does all he subdues Lusts heals VVounds staies inward Issues sets broken Bones and makes them to rejoyce and therefore let him him the glory of all do you acknowledge grace in it's latitude to the God of all grace 4. God and Christ counselled about our Salvation there was a great conflict in the Attributes of God justice and mercy could not be reconciled till the Wisdom of God found out that glorious and wonderful expedient the Lord Jesus Christ so let us Counsel about our Salvation the flesh and the spirit whereof we are compounded draw several wayes the Flesh draws Hell-ward and the Spirit Heaven-ward come then call we in heavenly and spiritual Wisdome to decide this Controversie you may hear its Language in Job 28.28 Job 28.28 Behold the fear of the Lord that is Wisdome and to depart from evil is Vnderstanding If we would draw heaven-ward and save our souls come then let us hear the conclusion of the whole matter fear God and keep his Commandments Eccles 12.13 for this is the whole duty of Man Keep his Commandments in an Evangelical sense i look at the expedient Jesus Christ who hath kept them for us and in whom and through whom our imperfect Obedience is accepted with God 5. God and Christ loved us with an everlasting Love So must we love him who hath first loved us this is the nature of spiritual Love that it runs into its own Ocean O love the Lord all ye his Saints who hath more cause to love him then you
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
Son Jesus Christ 1 John 1.3 Rev. 3.20 Cant. 1.1 2 Deut. 4.7 and Christ is said to come and sup with us and to kiss us with the kisses of his mouth and to be near to us in all that we call upon him for surely this is the highest happiness of the Saints that God is their God when they can say this they have enough if we could say this House is mine this Town this City this Kingdom this World is mine what is all this O but when a Christian comes at length and sayes this God that made all the world is mine this is enough indeed this is the greatest promise that ever was made or ever can be made to any creature Angels or Men herein if we observe it God gives himself to be wholly ours consider God essentially or personally Consider Jehovah Elohim all is ours God in his essence and glorious attributes communicates himself to us for good and God personally considered as Father Son and Holy Ghost they all enter into Covenant with us 1. The Father enters into Covenant with us he promiseth to be a father to us hence saith the Lord Israel is my Son my first born and again is Ephraim my dear Son Exod. 4.22 Jer. 31.20 Psal 14.11 Psal 103.13 is he a pleasant Child the Lord speaketh as through he were fond of his Children as delighting in them for so it is said the Lord taketh pleasure in them that fear him or as pitying of them for so it is said likewise like as a father pitieth his Children so the Lord pitieth them that fear him 2. The Son is in Covenant with us and speaks to us in this language thou art mine how comes that about why I have redeemed thee I have called thee by thy name Isa 43.1 and therefore thou art mine this is Christ's Covenant with us he brings us back to his Father from whose presence we were banished and sets us before his face for ever he undertakes for us to take up all controversies which may fall out between God and us he promiseth to restore us to the Adoption of Sons and not only to the title but to the inheritance of Sons that we might be where he is Joh. 17.24 Heb. 10.14 15 16. 3. The Holy Ghost makes a Covenant with us By one offering he hath perfected for ever them that are sanctified whereof the Holy Ghost also is a witness and a worker This is the Covenant that I will make with them I will put my Law into their hearts and in their minds will I write them I know the Father is implyed in this yet here is the proper work of the Holy Ghost what the Father hath purposed for us from all Eternity and the Son hath purchased for us in his time that the Holy Ghost effects in us and for us as in our time he applyes the blood of Christ for the remssion of Sins he writes the Law in our hearts he comforts us in our sadness he supports us in our faintings and guides us in our wanderings Now he that effects these things for us and in our behalf he is therefore said to make a Covenant with us Thus Elohim God personally considered Father Son and Holy Ghost are in Covenant with us 4. This is the great promise what can be greater when God said to Abraham I will be thy God Heb. 6.13 what could he give more so when God tells us I am the Lord thy God what could he say more God having no greater to swear by saith the Apostle he swore by himself So God being minded to do great things for his People and having no greater thing to give he gives himself O the goodness of God in Christ I am the Lord thy God 5. Let us see the fruit of this in reference to Israel which brought thee out of the Land of Egypt out of the house of bondage This was God's promise long before to Abraham know of a surety Gen. 15.13 4. that thy seed shall be a stranger in a Land that is not theirs and shall serve them and they shall afflict them four hundred years and also that Nation whom they shall serve will I judg and afterwards they shall come out with great substance See here Israel must be strangers in Egypt and serve the Egyptians four hundred years but then he will bring them out of the land of Egypt and out of their servile bondage why this argues that God is Jehovah now he has performed what he had foretold and this argues that God in Christ is our Redeemer for what was this redemption from Egypt but a type of our freedom from sin death and hell here is the work of redemption joyned with that great name Jehovah Elohim to signifie that such a redemption is a clear testimony of a true and mighty God Whether this were laid down only as a peculiar argument to the Jews to keep the Commandments or it belongs also to us being grafted in and become of the same stock with them I shall not dispute this is without any controversie that their bondage was typical and ours spiritual you see the good things promised in this Covenant 6. What is the condition of this covenant on our part as we may gather it hence The condition of this covenant is faith in Jesus which is implyed in the promise I will be thy God or I am the Lord thy God and commanded in the precept built upon it thou shalt have me to be thy God or thou shalt have no other Gods before me But where is faith in Jesus Christ mentioned either in promise or precept I answer if it be not expressed it is very plainly intended or meant God is not the God of Israel but in and through the Mediator neither can Israel take God to be their God but by faith in the Messiah In the prophets we read frequently these exhortations trust in the Lord commit thy self unto the Lord lean upon the Lord and roul thy burden upon the Lord but what the Prophets exhort unto that is commanded in this expressure of the Covenant and who can trust in the Lord or commit himself to the Lord or lean upon the Lord or roul his burthen on the Lord if he be a sinner unless it be in and through a Mediator Israel must walk before God in all well-pleasing and the Apostle tells us that without faith it is impossible to please God But to go further what is the meaning of this first commandment in the affirmative part but to have one God in Christ to be our God by faith it is true Heb. 11.6 there is no mention made of Christ or faith but that is nothing is there is no mention of Love and yet our Saviour discovers and commands it there when the Lawyer tempted Christ Master which is the great Commandment in the Law you know Christs answer Mat. 22.36 37 38. thou shalt love the Lord
Spirit with a chearful Excitation Fear not q. d. Let those fear who know they are in Displeasure or know not they are gracious Thine happy Estate calls for Confidence and that Confidence calls for Joy What should they fear that are favoured of Him at whom the Devil 's Tremble O Mary How should Joy but enter into thy Heart out of whose Womb shall come Salvation I question not but these very words revived the Virgin What remote Corner of her Soul was there into which these Beams of Consolation did not shiâ—e Luke 1.31 32 33. 4. Here is the Foundation of her Comfort and our Happiness Behold thou shalt Conceive in thy Womb and bring forth a Son and shalt call His Name Jesus Never was Mortal Creature thus honoured that her VVomb should yield that Flesh which was personally united to the Godhead that she should bear Him that upholds the World There 's one VVonder in the Conception another in the Fruit both are marvellous but the latter I take it is more Mysterious and fuller of Admiration the Fruit of the VVomb is Jesus a Saviour the Son of the Highest a King God shall give Him a Throne and He shall Reign for ever for of His Kingdom there shall be no End Here was a Son and such a Son as the World never had before and here was the Ground of Mary's Joy How could she but rejoyce to hear what her Son should be before He was Surely never was any Mother so glad of her Son Born as this Virgin was of her Son before He was Conceived The Ground of this Joy lay more especially in that Name Jesus Here Christians Here is the Object that you are to Look unto The first Title that the Angel gives our Saviour it is Jesus a Saviour O come let us dwell a little here Without Jesus we had never known God our Friend and without Jesus God had never known us for any other than His Enemies This Name Jesus is better to us than all the Titles of God Indeed there is Goodness and Greatness enough in the Name Jehovah but we merited so little Good and demerited so much Evil that in it alone there had bâ—en small Comfort for us but in the Name Jesus there is Comfort and with the Name Jesus there is Comfort in the Name of God In old times God was known by His Names of Power and of Majesty and of His Nature but His Name of Mercy was reserved till now when God did purpose to pour out the whole Treasure of his Mercy by the Mediation of his Son And as this Name is exalted above all Names so are we to exalt his Mercy above all his Works O it is an useful Name In all Depths Distresses Miseries Perplexities we beseech God by the Name of Jesus to make good his own Name not to bear it for nought but as He is a Saviour so to save us And this is our Comfort that God will never so remember our wretched Sins as to forget His own Blessed Name and especially this Name Jesus O it is the Highest the Dearest the Sweetest Name to us of all the Names of God The reason of this Name was given by the Angel to Joseph Matth. 1 21. Thou shalt call his Name Jesus for He shall save His People from their Sins But why from their Sins We seem rather willing to be saved from Poverty Ignominy Plague Prison Death Hell the Devil Sin is a thing that troubles but a few O how few how very few be there that break their sleep for their Sins Alas alas Sin if we understand is the very worst of Evils There is no Poverty but Sin there is no Shame but Sin there is no Plague to that of Sin there is no Prison but that Prison is a Paradise without Sin there is no Death that hath any Sting in it but for Sin The Sting of Death is Sin saith the Apostle take out the Sting 1 Cor. 15.56 and you may put the Serpent in your Bosom Nay I 'le say more there is no Hell but for Sin Sin first kindled the Fire of Hell Sin fuels it take away Sin and that tormenting Flame goes out And for the Devil Sin is his Instrument whereby he works all mischief How comes a Man to be a slave to Satan but by Sin But for Sin the Devil had no Business in the World but for Sin he could never hurt a Soul What abundance of Benefits are here in one word He shall save His People from their Sins There is no Evil incident to Man but it ceaseth to be Evil when Sin is gone If Jesus take away Sin he doth bless our very Blessings and sanctifie our very Afflictions He fetcheth Peace out of Trouble Riches out of Poverty Honour out of Contempt Liberty out of Bondage He pulls out the Sting of Death puts out the Fire of Hell As all Evils are wrapt up in Sin so he that saves us from Sin he saves us from all Evils whatsoever But Is not Christ as precious a Name as Jesus is I answer No For 1. Christ is not the Name of God God as he is God cannot be anointed but Jesus is the Name of God and that wherein He more especially delights 2. Christ is Communicated to others Princes are called Christs but Jesus is proper to Himself There is no Saviour but He. 3. Christ is anointed To what End but to be a Saviour Jesus is therefore the End and the End is alwayes above the Means Why this is that Jesus the Son of God's Love the Author of our Salvation In whom alone God is well pleased and whom the Angel published afore He was Conceived Thou shalt Conceive and bring Forth a Son and shalt call His Name Jesus SECT II. Of the Conception of Christ 2. THe Conception of Christ was the Conclusion of the Angel's Message No sooner had the Virgin said Be it to me according to Thy Word but according to that Word it was immediately the Holy Ghost over-shadowed her and Forms our Saviour in her Womb. Now Christians Now was the Time of Love especially if we relate to His Conception and Birth Well may we say Now was it that the Day brake up that the Sun arose that Darkness vanished that Wrath and Anger gave place to Favour and Salvation Now was it that Free-Grace came down from Heaven Thousands of Angels waiting on her the very Clouds part as it were to give her way the Earth springs to welcom her the Flouds clap their Hands for Joy the Heavenly Hosts sing as she goes along Glory to God in the Highest Peace upon Earth Good Will towards Men Truth and Righteousness go before her Peace and Prosperity follow after her Pity and Mercy waits on either Hand and when she first sets Foot on the Earth she cryes a Jesus a Saviour Hear ye Sons of Men The Lord hath sent me down to bring you News of a Jesus Grace and Peace be unto you
everlasting Kingdom Dan. 7.27 Yet his end shall be and he shall have nothing Dan. 9.26 Thus all along from his Cratch to his Cross sweet Savours but sowr Grapes at last indeed the Grapes grew to a ripeness and then he was pressed and his dearest heart-blood run out in abundant streams this was the sweet juice of our Garden-Vine God planted it the Heavens Water it the Jews prune it what remains now but that we abide in it but of that when we come to the Directions how we are to look SECT VII Of some Consequents after Christ's Birth SOme Consequents after the Birth of Christ may be touched whilest yet he was but a Child of twelve years old As 1. When he was but eight dayes old he was Circumcised and named Jesus As there was shame in his Birth so there was pain in his Circumcision a sharp Razor paseth through his skin presently after he is born not that he needed this Ceremony but that for us he was content to be legally impure In this early humiliation he plainly discovers the Riches of his Grace now he sheds his Blood in drops and thereby gives an earnest of those Rivers which he afterwards poured out for the cleansing of our Nature and extinguishing the wrath of God and for a further discovery of his Grace at this time his Name is given him which was Jesus This is the name which we should engrave in our hearts rest our Faith on and place our help in and love with the overflowings of Charity and Joy and Adoration above all things we had need of a Jesus a Saviour for our Souls and from our sins and from the everlasting destruction which sin will otherwise bring upon our Souls hence this Name Jesus and this Sign Circumcision are joined together for by the effusion of his blood he was to be our Jesus our Saviour Without shedding of Blood is no remission of Sins no Salvation of Souls Heb. 9.22 Rom. 4.11 Circumcision was the Seal and now was it that our Jesus was under God's Great Seal to take his Office We have heard how he carried on the great Work of our Salvation from Eternity this very Name and Office of Jesus a Saviour was resolved on in Gods fore-councel and given forth from the beginning and we have heard of late how it was promised and foretold by an Angel John 6.27 but now it is Signed and Sealed with an absolute Commission and fulness of Power Him hath God the Father fealed John 6.27 It is his Office and his very profession to save that all may repair unto him to that end Mat. 11.28 John 6.37 John 4.42 Come unto me all ye that are weary and him that cometh unto me I will in no wise cast out in which respect he is called the Saviour of the world i.e. of Samaritans Jewes Gentiles Kings Shepherds and of all sorts of men 2. When he was forty daies old he was brought to Jerusalem and presented to the Lord as it is written in the Law of the Lord every Male that openeth the womb shall be called Holy to the Lord. O wonder there was no impurity in the Son of God and yet he is first circumcised and then he is brought and offered to the Lord Luke 2.22 23 he that came to be sin for us would in our Persons be legally unclean that by satisfying the Law he might take away our uncleanness he that was above the Law would come under the Law that he might free us from the Law we are all born sinners but O the unspeakable Mercy of our Jesus that provides a remedy as early as our sin first he is conceived and then he is born to sanctifie our Conceptions and our Births and after his Birth he is first Circumcised and then he is presented to the Lord that by two holy acts that which was naturally unholy might be hallowed unto God Christ hath not left our very Infancy without redress but by himself thus offered he cleanseth us presently from our filthiness Now is Christ brought in his Mothers Arms to his own House the Temple and as Man he is presented to himself as God O how Glorious did that Temple seem now the Owner was within the walls of it Now was the Hour and Guest come in regard whereof the second Temple should surpass the first this was the House built for him and dedicated to him there had he dwelt long in his Typical presence nothing was done there whereby he was not resembled and now the body of these shadows is come and presents himself where he had ever been represented You will say what is this to me or to my Soul O yes Jerusalem is now every where there is no Church-Assembly no Christian heart which is not a Temple of the Living God and there is no Temple of God wherein Christ is not presented to his Father Thus we have the benefit of Christ's fulfilling the Law of Righteousness God sent his Son made of a Woman made under the Law that he might redeem them that were under the Law that we might receive the Adoption of Sons Gal. 3.4 5. It is as if the Father should have said to Christ Come my dear Son here are certain Malefactors under the Law to suffer and to be executed what say you to them Why I will become under the Law saith Christ I will take upon me their Execution and suffer for them and to this purpose he is first circumcised and then he is presented to the Lord. 3. When he was yet under one year old as some or about two as others he fled into Egypt As there was no room for him in Bethlehem so now there is no room for him in all Judea no sooner he came to his own but he must fly from them what a wonder is this Could not Christ have quit himself from Herod a thousand wayes what could an Arm of flesh have done against the God of Spirits had Jesus been of the spirit of some of his Disciples he might have commanded fire from Heaven on those that should have come to have apprehended him but hereby he taught us to bear the yoke even in our youth thus would he suffer that he might sanctifie to us our early afflictions he flies into Egypt the slaughter-house of Gods People the sink of the world the surnace of Israel's ancient afflictions what a change is here Israel the first-born of God â—lie out of Egypt into Judea and Christ the first-born of all Creatures flies out of Judea into Egypt Euseb de demonst l. 6. c. 20. Eusebius reports that the Child Jesus arriving in Egypt and being by design carried into a Temple all the Statutes of the Idol-Gods fell down like Dagon at the presence of the Ark and to this purpose he cites Isaiah's Prophesie Behold the Lord shall come into Egypt and the Idols of Egypt shall be moved at his presence Now is Egypt become the Sanctuary and Judea
be one with him in a spiritual holy and a mystical union if God be not in our persons as truely though not as fully as in our nature we have no particular comfort from this design of his personal hypostatical and wonderful union 6. Christ was born so must we be new-born to this I have spoken when I laid it down as an evidence that unto us a Child is born and unto us a son is given only one word more we must be new born as once born by nature so new born by Grace there must be some resemblances in us of Christ born amongst us As 1. Christ born had a Father in Heaven and a Mother on Earth so in our new Birth we must look on God as our Father in Heaven and on the Church as our Mother on Earth it was usually said out of the Church no salvation and to this the Apostle alludes Jerusalem which is above is free Gal. 4.26 which is the Mother of us all indeed out of the Church there is no means of Salvation no Word to teach no Sacraments to confirm nothing at all to hold forth Christ to a soul and without Christ how should there be the Salvation of souls â—o that we must look on the Church as our Mother and on God as our Father not that we deny some to be as spiritual Fathers unto others Paul tells the Corinthians 1 Cor. 4.15 that he was their Father though yea have ten thousand instructers in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel but alâ—s such Fathers are but ministerial Fathers and therefore Paul seems to correct himself 1 Cor. 3.7 who is â—aul and who is Apollo but Ministers by whom yea believed even as the Lord gave to every man it is God only is our Father principally originally supreamly God only puts Grace and vertue into the womb of the Soul it is not possible that any creature should be a Creator of the new Creature O then let us look up to Heaven and say O Lord nâ—w make me nâ—w Create me O be thou my Father 2. When Christ was born all Jerusalem was troubled so when this new birth is we must look for it that much commotion and much division of heart will be the Deviâ— could not be cast out of the professed person but he would excâ—edingly fear and â—orment and vex the possâ—ssed person the truth is we cannot expect that Christ should expel Satan from those holds and dominions he hath over us but he will be sure to put us to great fear and terror in heart Besides not only the evil Spirit but Gods Spirit is for a while a Spirit of Bondage to make every thing as a mighty burden unto us there are many prâ—tenders to the grace of God in Christ but they cannot abide to hear of any pains or pangs in this new Birth O this is legal but I pray thee tell me dost thou ever know any woman bring forth in her sleep or in a dream without feeling any pain and how then should the heart of man be thus new changed and moulded without several pangs look as it is in the natural birth there are many pangs and troubles in in sorrow shalt thou bring forth Children so it is and must be in our spiritual birth there is usually I will not say alwayes to such or such a degree many pangs and troubles there 's many a throb and many an heart-ach ere Christ can be formed in us 3. When Christ was born there was a discovery of many of the Glorious attributes of God then Mercy and Truth met together and righteousness and peace kissed each other then especially was a discovery of the Goodness and Power and Wisdom and Holiness of God So when this New Birth is we must look upon it as a glorious discovery of those lovely Attributes As 1. Of his Mercy Goodness Love how often is this called his Grace and the riches of his Grace Christians you that know what the New Birth means do you not say The Goodness of God appears in this surely it was Gods Goodness to make a World but this is the riches of his Goodness to create a New Heart in you when Man by his sin was fallen he might have been thrown away as refuse fit fuel only for everlasting flames it might have been with mankind as it was with Devils in their deluge God did not provide an Ark to save so many as eight persons not one Angel that fell was the Object of Gods Grace And that God should pass by all those Angels and many thousands of the Sons Men and yet that he should look upon you in your Blood and bid you Live O the goodness of God! 2. As of the Goodness so in this New Birth there 's a discovery of Gods power and hence it is called a New Creature The very same Power that framed the World Gal. 6.15 is the framer of this New Creature the work of Conversion is set forth by the Work of Creation God only creates Man and God only converts Man in the Creation God said Let there be Light and there was Light in our conversion God saith Let there be Light and presently the same God shines in our hearts Nay this Power of conversion in some sense far passeth the Creation To whom is the Arm of the Loâ—d revealed Isa 53.1 the Lord puts to his Arm his Power his Strength indeed in Conversion of Souls when he made the World he met with nothing to resist him he only spake the word and it was doâ—e but in the conversion of a sinner God meets with the whole frame of all creatures opposing and resisting him the Devil and the World without and sin and corruption within here then must needs be a Power against all Power 3. As of the Goodness and Power of God so in this New Birth there 's a discovery of the Wisdom of God I might instance in many particulars As 1. In that the regenerate are most-what of the meanest and contemptiblest persons not many wise 1 Cor. 1.27 not many noble c. 2. In that many times God takes the worst Weeds and makes them the sweetest Flowers thus Paul Zacheus the Publicans and Harlots 3. In that the regenerate are of the fewest and least number many are called but few are chosen 4. In that God chooseth such a time to be his time of love wherein he usually discovers many concurrences of strange love meeting together read Ezek. 16.4 5 6 8 9. in all these particulars is his Wisdom wonderful 4. As of the Goodness Power and Wisdom of God so in this New Birth there 's a discovery of the holiness of God If a clod of Earth or a piece of Muck should be made a glorious Star in Heaven it is not more wonderful than for a sinner to be made like an Angel doing the Will of God it argues the
his descent from Heaven of his Passion and Ascension and of the Mercy of Redemption which he came to work and effect for all that believe of the Love of the Father the Mission of the Son the Rewards of Faith and Glories of Eternity and this was the Sum of his Sermon to Nichodemus which was the fullest of mystery and speculation that ever he made except that which he made immediately before his death 3. Now was it that the throng of Auditors forcing Christ to leave the shore he makes Peter's ship his Pulpit Luke 5.1 2 3 4 never were there such Nets cast out of that Fisher-boat before whiles he was upon land he healed the Sick bodies by his touch and now he was upon Sea he cured the sick souls by his Doctrine he that made both Sea and Land causeth both to conspire to the opportunities of doing good to the souls and bodies of men Luke 4.18 4. Now it was that he Preached that blessed Sermon on that text The Spirit of the Lord is upon me because he hath anointed me to Preach the Gospel to the Poor no question but he Preached both to poor and rich Christ Preached to all but for the Power and Fruit of his Preaching it was only received and entertained by the poor in spirit In the following particulars his Office is set out still in an higher tenour To heal the broken hearted to Preach deliverance to the Captives and recovering of sight to the blind or as it is in Isa 61.1 the opening of the Prison to them that are bound a sad thing to be in captivity but sadder to be bound in chains or lockt up in a prison there but 't is most sad of all to be imprisoned having ones eyes put out as it was the case of Sampson and Zedekiah Now the Evangelist willing to render the Prophet to the highest comfortable sence that might be he useth an expression that meets with the highest mystery that is when a man is not only shut up in a blinded Prison when he himself also hath his eyes put out and to such Christ should Preach Preach what not only deliverance to the Captives Luke 4.48 but also restoring of Light to Captive Prisoners nay yet more recovering of sight to blinded Prisoners as the Evangelist renders it 5. Now it was that he delivered the admirable sermon called The Sermon upon the Mount It is a breviary of all those Precepts which are truly called Christian it contains in it all the moral Precepts given by Moses and opens a stricter sence and more severe exposition than the Scribes and Pharisees had given it holds forth the Doctrines of meekness poverty of spirit Christian mourning desire of Holy things mercy and purity peace and patience and suffering of injuries he teacheth us how to pray how to fast how to give Alms how to contemn the world and how to seek the Kingdom of God and its appendent righteousness And thus Christ being entred upon his Prophetical Office in these and the rest of his sermons he gives a clear testimony that he was not only an interpreter of the Law but a Law-giver and that this Law of Christ might retain some proportion at least with the Law of Moses Christ in his last sermon went up into a Mountain and from thence gave the Oracle I cannot stand to paraphrase on this or any other of his sermons but seeing now we find Christ in the exercise of his Prophetical Office let us observe first his Titles in this respect 2. The reasons of his being a Prophet 3. The Excellency of Christ above all other Prophets and then we have done SECT III. Of Christ's Prophetical Office 1. THe Titles of Christ in respect of his Prophetical Office were these 1. Sometimes he is called Doctor or Master Be ye not called Masters Mat. 23.10 for one is your Master even Christ The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Doctor Moderator teaching-Master a guide of the way 2. Sometimes he is called a Law-giver James 4.12 There is one Law-giver who is able to save and to destroy the Apostle speaks of the internal Government of the Conscience in which case the Lord is our Judge Isa 33.22 The Lord is our Law-giver the Lord is our King he will save us we must hear no voice in our Consciences but Gods no Doctrine in the Church but Christs No Offices institutions and worship must be allowed but such as he hath appointed and therefore when men brought in Forreign Doctrines it is said that they did not hold the head 3. Col. 2 19. Isa 9.6 Prov. 8.14 Sometimes he is called a Councellor and his name shall be called Wonderful Councellor Counsel is mine and sound Wisdom saith Christ I am understanding and I have strength Christ by his Office counsels men how to fly sin and how to please God and how to escape Hell Heb. 3.1 and how to be saved 4. Sometimes he is called the Apostle of our profession Wherefore holy brethren partakers of the Heavenly calling consider the Apostle and High Priest of our profession Christ Jesus God sent him as an Embassadour to make known his will he came not unsent the very word imports a Mission a sending Rom. 10.15 How shall they preach except they be sent let all those who run before they be sent take notice of this for this would not Christ do he was sent he was the Apostle of our profession 5. Sometimes he is called the Angel of the Covenant Mal. 3.1 even the Angel of the Covenant whom ye delight in Christ was the publisher of the Gospel-Covenant he declared the Gracious purpose of God towards the Elect held forth in the Covenant and in this respect he is called a Prophet Acts 3.22 and the Prophet John 7.40 and that Prophet John 6.14 John 6.14 this is of a truth that Prophet that should come into the World whose Office it was to impart Gods will unto the Sons of Men according unto the name Angel 6. Sometimes he is called the Mediatour of the New-Covenant Heb. 9.15 for this cause he is the Mediatour of the New-Testament saith the Apostle now a Mediatour is such a one as goes betwixt two parties at variance imparting the mind of the one to the other so as to breed a right understanding and thereby to work a complyance betwixt both and thus Christ is a Mediatour betwixt God and us By him it is that the mind and will of God is imparted to man no man hath seen God at any time John 1.18 the only begotten Son which is in the bosome of the Father he hath declared him and by him it is that we impart our mind unto God The smoak of the incense which goes with the prayers of the Saints ascends up before God out of the Angels hand This was typified in Moses Rev. 8.4 I stood between the Lord and you at that time to
free 3. Christian Religion is all composed of peace her wayes are the wayes of pleasantness and all her paths are peace Prov 17.3 Christ framed all his Laws in complyance of this design of peace peace within and peace at home and peace abroad 1. It holds forth a certain Heavenly peace and tranquility within Psal 119.165 Isa 57.20 21. Great peace have they which love thy Law and nothing shall offend them But on the contrary The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt there is no peace saith my God to the wicked Psal 55.9 their passions were never yet mortified and such passions usually range in wicked men as are most contrary and demand contrary thimgs the desire of honour cries spend here but the passion of avarice cries hold thy hands lost cries venture here but pride saith no such thing it may turn to thy dishonor anger cries revenge thy self here but ambition sayes it 's better to dissemble And here is fulfilled that of the Psalmist I have seen violence and strife in the City the vulgar renders it I have seen iniquity and contradiction in the self-same City First Iniquity for all the demands of these passions are unjust And 2. Contradiction for one passion cries out against another But now great peace have they that love thy Law for by the aid of Christ and his Grace their passions are in some sort subdued and they pass on their life most sweetly and calmly without any perturbations much troubling their Spirits they have that Peace which passeth all understanding which the World can neither give nor taste of as Christ affirmeth John 14.27 2. It holds forth peace at home the Laws of Jesus teach us how to bear with the infirmitives of our Relatives and indeed whosoever obeys the Laws of Jesus Christ he seeks with sweetness to remedy all differences he throws water upon a spark he lives sweetly with his Wife affectionately with his Children descreetly with his Servants and they all look upon him as their Guardian Friend and Patron but look upon an angry man not subject to these Christian Laws and when he enters upon his threshold it it gives an alarm to his house every little accident is the matter of a quarrel and every quarrel discomposes the peace of the house and sets it on fire and no man can tell how far it may burn O the sweetness easiness pleasantness of Christian Religion where that is embraced and followed the man is peaceable and charitable and just and loving and forbearing and forgiving and how should there be but content in this blessed Family 3. It holds out peace abroad it commands all Offices of kindness gentleness love meekness humility lowliness of mind towards others and such sweet dispositions are usually received with fondness and all the endearments of the neighbourhood it prescribes an austere and yet a sweet deportment it commands all those labours of love as to relieve the stranger to visit the sick to wash the feet of the poor it sends us upon charitable embassies to unclean prisons nasty dungeons and in the cause of Christ to lay down our lives one for another it teacheth us how to return good for evil kindness for injuries a soft answer for the rough words of an Enemy Oh when I think of this I cannot but think of him who said That either that this was not the Christian Religion or we were not Christians For my part I am easily perswaded that if we would but live according to the discipline of Christian Religion one of those great plagues that vexeth the world I mean the plague of war would be no more certainly this was one of the designs of Christianity that there should be no wars no jars no discontents amongst men and if all men that are called Christians were indeed charitable peaceable just loving forbearing one another and forgiving one another what sweet peace should we have how would this world be an Image of Heaven and of the society of Saints and Angels above in Glory 4. Christian Religion affords to us all assistances both outward and inward In some respects I know the duties of Christianity are hard and heavy but whatsoever Christ hath imposed as heavy and hard he hath made it light in aids I shall shew the helps in these particulars As 1. The holy Scriptures be our helps this was the very scope and aim for which the sacred Volume was sent from Heaven viz. that we might decline from evil and do good that we might die to old Adam and live to Christ that we might crucifie sin and follow Virtue what are the Scriptures but the Registers of God's Will the letters of God's Love to invite us to Grace and to dehort us from vice O the perswasion directions and commands of God that we might become holy and O the disswasions diversions threatnings and terrifying of God that we might fly prophaneness 2. The Ministers of Christ be our helps thou hast the Scriptures but it may be thou canst not read or thou canst not understand the sence and meaning thereof Christ therefore for thy help hath set up a ministry for the edifying of the Body of Christ Eph. 4.12 These are the watchmen over the house of Israel to cry like trumpets and to blazon the sins of the house of Israel these are the suitors of God and Christ to speak out his good will in thine ears 2 Cor. 5.20 they call they cry they wait they woo they Pray you in Christs stead that you will be reconciled unto God 3. The lives of Saints be our helps we have not only Teachers in word but the Saints in all Ages as so many Stars have given us light how to walk in the darkness of this life The examples of the godly are very drawing and much for our imitation and therefore the Psalmist bids us Mark the perfect man and behold the upright Psal 37.37 for the end of that man is peace O it 's a blessed help to a Christan life to read over much more to mark and observe the holy and godly lives of the Saints of God how doth their Zeal condemn our coldness their diligence our negligence their watching and prayer our sluggishness and indevotion And how are they as spurs to quicken us forwards in our spiritual voyage towards Heaven 4. Christs Ordinances be our helpers as the Word and Sacraments and Prayer and Meditation and Conference c. What are they but Fountains of grace conduits and conveyances of the blood of Christ To what end were they instituted but for the watering of our souls to the encrease of grace and to the supplanting of sin and vice and all manner of evil 5. The encouragements of reward be our helps Now in the practise of Christian Religion there is a double reward 1. The reward of duty Psal 19.11 In the keeping of thy Commandments there is
feet and to kiss them another woman breaths out these desires after Christ If I may but touch the hem of his garment I shall be whole Mat. 9.21 Mary Magdalen sought only to have her Arms filled with his dead body Joseph of Arimathea was of the same mind O the bloody winding-sheet together with the dead and torn Body of Christ in his arms are most precious and sweet Christ's Clay is Silver and his Brass Gold John the Baptist thinks it an honour to unloose the Latchets of his shoes David John 1.27 though he was a great Prophet and appointed to be King over Israel yet his soul pants thus O that I might be so near the Lord as to be a door-keeper in the house of my God Yea Psal 84.10 Ver. 3. he puts an happiness on the Sparrow and the Swallow that may build their Nest besides the Lords Altar 2. The more considerable actions of Christ are especially desireable Oh my soul wouldst thou but run through his Life and consider some of his more eminent actions in relation to his Friends or in relation to his Enemies what desires would these kindle in thine heart after Christ 1. To his Friends he was sweet and indulgent where there was any beginnings of Grace he did encourage it so was the Prophesie A bruised reed shall he not break and smoking flax shall he not quench Nay Mat. 12.20 where was but a representation of Grace he seemed to accept of it Thus when the young man came and said What good thing shall I do to inherit eternal life he embraced him Mar. 10.17 21 and made much of him then Jesus beholding him he loved him And so the Scribe which asked him which is the first Commandment of all in the conclusion Christ told him Mar. 12.28 34 Thou art not far from the Kingdom of God He laboured to pull him further in telling him he was not far from Heaven and Glory Mat. 9.36 And so the people that fainted for bread of Life that were scattered abroad as sheep having no shepherd he was moved with compassion on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was bowelled in heart his very bowels were moved within him 2. To his enemies he was kind and merciful many a time he discovers himself most of all unto sinners he was never more familiar with any at first acquaintance than with the woman of Samaria that was an Adultress and Mary that had been a sinner how sweetly did he appear to her at the very first view how ready was he to receive sinners how ready to pardon and forgive sinners how gracious to sinners after the pardon and forgiveness of sin See it in Peter he never cast him in the teeth with his Apostasie he never upbraided him with it he never so much as tells him of it only he looks upon him and afterwards Lovest thou me O Peter lovest thou me why Peter lovest thou me Often he was wronged and injured by men but what then was he all on a heat did he call for fire down from heaven to destroy them Indeed his Disciples being more flesh than spirit would fain have had it so but he sweetly replies O you know not what spirits you are of Luke 9.55 56. the Son of man is not come to destroy mens lives but to save them Sometimes we find him shedding tears for those very persons that shed his precious blood Oh Jerusalem Jerusalem c. if thou hadst known even thou at least in this thy day the things belonging to thy peace c. Why O my soul Isa 26.1 8. if thou wouldst but run through such passages as these how desireable are they well might they sing in that day in the Land of Judah In the way of thy judgments O Lord have we waited for thee the desire of our soul is to thy name and to the remembrance of thee Cant. 5.10 16. 3. The ever blessed and holy person of Christ is desireable above all My Beloved is white and ruddy the chiefest of ten thousands yea he is altogether lovely or desireable so Vatablus renders it Christus est totus desideria Christ is all desirâ—s If the actions of Christ be desirable what must himself be If the parings of his bread be so sweet what must the great Loaf Christ himself be Christ is admirable in action and person but above all his person is most admirable no creature in the world yields the like representation of God as the person of Jesus Christ he is the express Image of the person of his Father Heb. 1.3 as the print of the Seal on the Wax is the express image of the Seal it self so is Christ the highest representation of God he makes similitude to him who otherwise is without all similitude And hence it is that Christ is called the Standard-bearer of ten thousands Cant. 5.10 all excellencies are gathered up in Christ as Beams in the Sun Come poor Soul thy eyes run to and fro in the world to find Comfort and happiness thou desirest after worldly Honour worldly Pleasure worldly Profits cast thy eyes back and see Heaven and Earth in one look if thou wilt at what thy vast thoughts can fancy not only in this world but in the world to come or if thou canst imagine more variety see that and infinitely more shining forth from the person of the Lord Jesus Christ no wonder if the Saints adore him no wonder if the Angels stand amazed at him no wonder if all Cteatures vail all their glory to him Oh what are all things in the world to Jesus Christ Paul compares them together Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things with this one thing And I account all things but loss for the excellency of the knowledge of Christ And I count all things surely all things is the greatest count that can be cast up for it includeth all prices all sums it takes in Earth and Heaven and all therein that are but as created things q. d. Nations and all Nations Gold and all Gold Jewels and all Jewels Angels and all Angels all these and every all besides all these what are they in comparison of Christ but as feathers dung shadows nothing If there be any thing worthy a wish it is eminently transcendently originally in the Lord Jesus Christ there is no honour no felicity like that which Christ hath some are sons Christ is an only Son some are Kings but Christ is King of Kings some are honourable none above Angels Christ is above Angels and Arch-angels To which of the Angels said he at any time thou art my Son this day have I begotten thee Heb. 1.5 Some are wealthy Christ hath all the sheep on a thousand hills the very utmost parts of the earth are his some are beautiful Christ is the fairest of all the children of men he is spiritually fair he is all glorious within if the beauty of the Angels
it O my soul how art thou out of frame in creature-communion I usually feel the warm and vigorous active and very strong but now thy heart is enditing of a good matter thou art speaking of the things which thou hast made concerning the King thy words do almost freeze between thy lips how chill and cold art thou in thy converses with Jesus Christ Oh this puts me in mind of my deserts surely had Christ's love been but like this faint and feeble love of mine I had been a damned wretch without all hope O Christ I am ashamed that I love thee so little I perceive thy loves are great by all those actings in thy life come blow upon my Garden perswade me by thy Spirit that I may love thee much many sins are forgiven me O that I may love thee much SECT VII Of Joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on the great work of our Salvation for us during his Life But what is there in Christ's life or in all the passages of his Life to stir up Joy I answer all his life and all the passages of his life if rightly applied are excellent matter for the stirring up of this Affection indeed the main of the work is in the application of Christ's life if ever we rejoyce spiritually in Christ we must bring together the object and the faculty and this Union of the object and the faculty is usually wrought by contemplation or by confidence or by fruition I shall but a while insist on these that we may come up at last to rejoyce in Christ yea if it were possible to rejoyce and again rejoyce 1. Let us contemplate on this life of Christ let us think of it in our minds there is a kind of delight in knowing some things speculatively which we would abhor to know experimentally and therefore the Devil's first temptation was drawn from the knowledge of evil as well as good he knew that the mind of man would receive content in the understanding of that which in its own nature had no perfection at all now if there be a delight in the contemplation of evil how much more in the contemplation of that which is good And is not the life of Christ the Graces the Virtues the holy Actions the dear Affections of Jesus Christ to us-ward good and very good Come then stir up our memories let us be setled men let us spend our frequent thoughts upon this blessed Object the reason we miss of our joyes is because we are so little in comtemplations of our Christ It is said that he pities us in our sorrows but he delights in us when we delight in him Certainly he would have us to delight in him and to that purpose he way-layes our thoughts that wheresoever we look we shall still think on him O my soul cast thine eyes which way thou wilt and thou shalt hardly look on any thing but Christ Jesus hath taken the name of that very thing upon himself What is it day and dost thou behold the Sun He is called the Sun of righteousness Mal. 4.2 Num. 24.17 19. Or is it night and dost thou behold the Stars He is called a Star There shall come a Star out of Jacob out of Jacob shall he come that shall have dominion Or is it Morning and dost thou behold the morning-star He is called the bright morning-star Rev. 22.16 Or is it Noon and dost thou behold clear light all the world over in thy Hemisphere He is called the Light and that Light and that Light that lighteth every man that cometh into the world John 1.7 8 9. Or to come a little nearer if thou lookest on the earth and takest a view of the Creatures about thee seest thou the silly sheep He is called a sheep Isa 53.7 as a sheep before her shearer is dumb so he openeth not his mouth or seest thou a Lamb bleating after the harmless sheep John 1.29 He is called a Lamb Behold the Lamb of God which taketh away the sins of the world Seest thou a Shepherd watching over his flock by day or night He is called a Shepherd I am the good Shepherd and know my sheep and am known of mine John 10.14 Or seest thou a Fountain Rivers Waters He is called a Fountain In that day there shall be a Fountain opened to the House of David and to the inhabitants of Jerusalem Zach. 13.1 for sin and for uncleanness Or seest thou a Tree good for Food Prov. 3.18 Cant. 2.3 or pleasant to the eye He is called the Tree of Life and as the Apple-tree among the Trees of the Wood so is my Beloved among the Sons Seest thou a Rose a Lilly any fair Flower in a Garden Cant. 2.1 He is called a Rose a Lilly I am the Rose of Sharon and the Lilly of the Valleys or to come a little nearer yet art thou within doors I am the door by me if any man enter in he shall be saved John 10.9 and shall go in and out and shall find pasture Art thou adorning thy self and takest a view of thy Garments He is called a Garment Rom. 13.14 Put ye on the Lord Jesus Christ Art thou eating meat and takest a view on what is on thy Table He is called Bread The bread of God true bread from Heaven the bread of life John 6.32 35 51. the living bread which came down from heaven Why thus Christ way-layes our thoughts that wheresoever we look we should ever think of Christ Now these thoughts or contemplations of Christ are they that bring together the object and the faculty of joy I cannot think of Christ or the life of Christ of Christ preaching or of Christ preached but I must rejoyce in Christ as sometimes the Apostle said Christ is preached whether in pretence or truth I matter not but that he is preached I therein do rejoyce Phil. 1.18 yea and will rejoyce 2. Let us consider in Christ let us upon good grounds hope our share and interest in the Life of Christ O this would strengthen our joy yea fill us with joy unspeakable and glorious where true joy is there is first a thinking of the good in our mind and secondly an expecting of it in our heart hence it is that whatsoever doth encourage our hope the same doth enlarge our delight the Apostle joines both these together Rejoyce in hope Hope and Joy go both together if I have but assured hope that Christ's life is mine I cannot but rejoyce therein on the contrary Rom. 12.12 if my hope fluctuate if I am but uncertain if I look on the influence and benefits of Christ's life as only possibly mine and no further then is my comfort but unstable and weak sometimes we find Christ compared to a rich Store-house In him saith the Apostle are hid all the treasures of wâ—sdom and knowledge but alas what am I
do he had been nibling a great while at his heel no sooner he was born but he would have killed him and after he fell fiercely on him in the Wilderness but now all the Power and all the malice of hell conjoynes If we look on the Devil in respect of his evil nature he is compared to a roaring Lion not only is he a Lion but a roaring Lion his disposition to do mischief is alwayes wound up to the height and if we look on the Devil in respect of his Power there is no part of our souls or bodies that he cannot reach the Apostle discribing his Power he gives him names above the highest comparisons as Principalities Powers Rulers of the darkness of this World Spiritual wickedness above Devils are not only called Princes but Principalities not only mighty but Powers Eph. 6.12 not only Rulers of a part but of all the darkness of all this World not only wicked Spirits but spiritual wickedness not only about us but above us they hang over our heads continually you know what a disadvantage it is to have your enemy get the hill the upper ground and this they have naturally and alwayes Oh then what a combate must this be when all the Power and all the malice of all the Devils in hell should by the permission of God arm themselves against the Son of God Surely this was a bitter Ingredient in Christ's Cup. 6. The wrath of God himself this above all was the most bitter Dreg it lay in the bottom and Christ must drink it also Oh the Lord hath afflicted me in the day of his fierce anger God afflicts some in mercy and some in anger this was in his anger Lam. 1.12 and yet in his anger God is not like to all some he afflicts in his more gentle and mild others in his fierce anger this was in the very fierceness of his anger It is agreed upon by all Divines that now Christ saw himself bearing the sins of all Believers and standing before the judgment-seat of God to this end are those words John 12.31 Now is the judgment of this World and the Prince of this World shall be cast out Now is the judgment of this World q. d. Now I see God sitting in judgment upon the World and as a right Representative of all the World of Believers here I stand before his Tribunal ready to undergo all the punishments due to them for their sins why there is no other way to save their souls and to satisfie justice but that the fire of thy indignation should kindle against me Nahum 1.6 q. d. O I know it is a fearful thing to fall into the hands of the living God Oh I know God is a consuming fire who can stand before his indignation and who can abide in the fierceness of his anger his fury is poured out like fire and the rocks are thrown down by him But for this end came I into the world O my Father I will drink this Cup lo here an open Breast come prepare the Armory of thy wrath and herein shoot all the Arrows of revenge And yet O my Father let me not be oppressed subverted or swallowed up by thy wrath let not thy displeasure continue longer than my patience or obedience can indure there is in me flesh and blood in respect of my humanity and my flesh trembleth for fear of thee I am afraid of thy judgments Oh if it be possible if it be possible let this Cup pass from me SECT V. Of the Dolours and Agonies that Christ there suffered 2. CHrist's Passion in the Garden was either before or at his apprehension his Passion before is declared 1. By his Sorrow 2. By his Sweat Mat. 26.37 Mar. 14.33 Luke 22.44 John 12.27 1. For his sorrow the Evangelists diversly relate it He began to be sorrowful and very heavy saith Matthew He began to be sore amazed and to be very heavy saith Mark And being in an Agony he prayed more earnestly saith Luke Now is my Soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour saith John All avow this sorrow to be great and so it is confessed by Christ himself Mat. 26.38 Then saith he unto them my soul is exceeding sorrowful even unto death Ah Christians who can speak out this sorrow The Spirit of a man will sustain his infirmity Prov. 18.14 but a wounded Spirit who can bear Christ's soul is sorrowful or if that be too flat his soul is sorrowful exceeding sorrowful or if that language be too low his soul is exceeding sorrowful even unto death not only extensively such as must continue for the space of seventeen or eighteen hours even until death it self should finish it but also intensively such and so great as that which is used to be at the very point of death and such as were able to bring death it self had not Christ been reserved to a greater and an heavier punishment Of this sorrow is that especially spoken consider and behold if ever there were sorrow like unto my sorrow Many a sad and sorrowful soul hath no question been in the world but the like sorrow to this was never since the Creation the very terms of the Evangelists speak no less he was sorrowful and heavy saith one amazed and very heavy saith another in an Agony saith a third in a soul trouble saith a fourth Surely the bodily torments of the Cross were inferiour to this agony of his soul the pain of the body is the body of pain Oh but the very soul of sorrow and pain is the soul's sorrow and the Souls's pain It was a sorrow unspeakable and therefore I must leave it as not being able to utter it Luke 22.44 2. For his Sweat Luke only relates it And his sweat was as it were great drops of blood falling down to the ground In the words I observe a Clymax 1. His sweat was as it were blood Ethymius and Theophilact interpret those words as only a similitude or figurative Hyperbole an usual kind of speech to call a vehement sweat a bloody sweat as he that weeps bitterly is said to weep tears of blood Augustine Jerome Epiphanius Athanasius Irenaeus and others from the beginning of the Church understand it in a litteral sense and believe it was truly and properly a bloody sweat nor is the Objection considerable that it was sicut guttae sanguinis as it were drops of blood for if the Holy Ghost had only intended that sicut for a similitude or Hyperbole he would rather have expressed it as it were drops of water than as it were drops of blood We all know sweat is more like to water than to blood Besides a sicut in Scripture-phrase doth not alwayes denote a similitude but sometimes the very thing it self John 1.14 Luke 24.11 according to the verity of it thus we beheld his Glory the Glory
in his graces sufferings death 1. In the graces that most eminently shined in his bitter passion his life indeed was a gracious life John 1.16 he was full of grace And of his fulness have all we received and grace for grace but his graces shined most clearly and brightly at his death as a Lilly amongst the Thorns seems most beautiful so his graces in his sufferings shew most excellent I shall instance in some of them As 1. His humility was profound what that the most high God that the only begotten and eternal Son of God should vouchsafe so far as to be contemned and less esteemed than Barabbas a murtherer that Christ should be crucified upon a cross betwixt two thieves as if he had been the ring-leader of all malefactors O what humility was this 2. His patience was wonderful in respect of this the Apostle Peter sets Christ as a blessed example before our eyes If when ye do well and suffer for it ye take it patiently 1 Pet. 2.20 21 23. this is acceptable with God for even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Who when he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously O the patience of Christ 1 John 4.10 3. His love was fervent Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins This love is an examplar of all love it is the fire that should kindle all our sparks Be ye followers of God saith the Apostle as dear children Eph. 5.1 2. and walk in love as Christ also hath loved us and hath given himself for us an offering and sacrifice to God for a sweet smelling savour Some observe that in the Temple there were two Altars the brazen and the golden the brazen Altar was for bloody Sacrifices the golden Altar was for the offering of Incense now the former was a type of Christ's bloody offering upon the cross the latter of Christ's sweet intercession for us in his glory in regard of both the Apostle tells that Christ gave himself both for an offering and sacrifice of a sweet smelling savour unto God O what love was this 4. His mercy was abundant he took upon him all the miseries and debts of the world and he made satisfaction for them all he acted our redemption immediately in his own person he would not intrust it to Angels but he would come himself and suffer nor would he give a low and base price for our souls he saw the misery was great and his mercy should be more great he would buy us with so great a ransome as that he might over-buy us and none might out-bid him in the market of our souls O we under-bid and under-value the mercy of God who over-valued us we will not sell all to buy him but he sold all he had and himself too to buy us indeed if he had not done it we had been damned and to save our souls he cared not what he did or suffered O the mercy of Christ 5. His meekness was passing great in all the process of his passion he shewed not the least passion of wrath or anger he suffered himself gently and quietly to be carried like a sheep to the Butchery and as a Lamb before shearer is dumb so opened he not his mouth a Lamb is a most meek and innocent creature John 1.29 and therefore is Christ called the Lamb of God which taketh away the sins of the world And he was a brought as a Lamb to the slaughter why a Lamb goes as quietly to the shambles Isa 53.7 as if it were going to the fold or to the pasture-field where its Dam seedeth and so went Christ to his Cross O the meekness of Christ 6. His contempt of the world was to admiration he tells them John 18.36 John 6.15 his Kingdom was not of this world When a Crown was offered him and forced upon him he refused it but above all behold the Bed where the Bridegroom lieth and sleepeth at noon-day here 's but an hard flock and narrow room O blessed head of a dear Redeemer how is it that thou hast not a pillow where to rest thy self He hangs on the Cross all naked few Kings do so he hath no Crown for his head but one of thorns he hath no delicates but Gall and Vinegar he is leaving the world and he hath no other Legacies to give his friends but spiritual things Peace I leave with you John 14.27 my peace I give unto you not as the world giveth give I unto you He had so contemned the world that he had not a Legacy in all the world to give Not as the world giveth give I unto you 7. His obedience was constant He became obedient unto death Phil. 2.8 John 5.30 even the death of the Cross He sought not his own will but the will of him that sent him There was a command that the Father laid on Christ from all eternity O my Son my only begotten Son thou must go down and leave Heaven and empty thy self and die the death even the death of the Cross and go and bring up the fallen sons of Adam out of Hell Mankind like a precious Ring Glory fell off the Finger of Almighty God and was broken all in pieces and thereupon was the command of God that his Son must stoop down though it pain his back he must lift up again the broken Jewel he must restore it and mend it and set it as a Seal on the heart of God all which the Lord Jesus did in time he was obedient till death and obedient to death even to the death of the Cross Son thou must die said God why Father I will do it said Christ and accordingly he freely made his Soul an Offering for sin Now in all these Graces we must conform to Christ Learn of me Mat. 11.29 Eph. 5.2 for I am meek and lowly And walk in love as Christ also hath loved us It is as if Christ had said mark the steps where I have trode and follow me in humility in patience in love in mercy in meekness in contempt of the world in obedience unto death in these and the like Graces you must conform unto Christ 2. We must conform to Christ in his sufferings if he call us to them Phil. 3.10 this was the Apostle's Prayer that I may know him and the power of his Resurrection and the fellowship of his sufferings it was his desire that he might experimentally know what exceeding joy and comfort it was to suffer for Christ and with Christ Concerning this the other Apostle speaks also Christ suffered for us 1 Pet. 2.21 leaving us an example that we should follow his steps But the Text that seems so pertinent and yet so difficult
Heb. 11.19 2. For Jonah from the time that Jonah was cast into the sea and swallowed up of the Fish Jonah was in account as a dead man but the third day the Lord spake unto the Fish and it vomited up Jonah upon the dry land Jonah 2.10 Jonah 2.10 And that this was a figure of Christ Christ himself discovers for as Jonah was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth Mat. 12.40 3. For Hezekiah from the time that Isaiah said unto him set thine house in order for thou shalt die and not live 2 King 20.1 Hezekiah was in account as a dead man his bed was to him as a grave but on the third day he was miraculously raised up again and as the Prophet said on the third day thou shalt go up to the house of the Lord. Ver. 5. Surely this was a figure of Christ And thâ—se Types prefiguring Christ are as one Reason 2. Because the Prophets and himself had so foretold for the Prophets we have cited Psal 16.10 Hosea 6.2 And for himself he told them very expresly that he must suffer many things of the Elders Mat. 16.21 and chief Priests and Scribes and be raised again the third day Mat 17.22 23. Mat 20.18.19 yea said he the Son of man shall be betrayed into the hands of men and they shall kill him and the third day he shall be raised again and after this he tells them again that the Son of man should be betrayed and crucified and the third day he should rise again so often had he prophesied thus that the chief Priests and Pharisees came to Pilate after his death Mat. 27.62 63.64 saying Sir we remember that this deceiver said while he was yet alive after three dayes I will rise again command therefore that the Sepulchre be made sure until the third day And no question his Disciples remembred these sayings for so the two Disciples travelling towards Emmaus after they had said many things concerning him and that they trusted it had been he which should have redeemed Israel they added this as a most special observation above all the rest Luke 24.21 that to day is the third day since these things were done Why all these signifie that his rising on the third day was the accomplishment of Prophesies and a certain evidence that he was the Messiah indeed 3. Because that time was most suable for comforting his friends for confounding his enemies for clearing the truth both of his Humanity and Divinity he would stay no longer lest his Disciples might have been swallowed up with grief and he would come no sooner lest his enemies should have urged that he had not died the watchmen kept the Sepulchre till this very time but then the Angels appearing and the earth trembling they became as dead men and assoon as they could they run away and with their tidings confounded all Christ's enemies And withall as Christ consisted both of a divine and humane nature so in respect of his humanity he must die and to shew his death it was requisite that he should rise no sooner than the third day and in respect of his divinity it was impossible that he should be held of death any longer than three days for as he must not see corruption so God raised him up having loosed the pains of death Acts 2.24 because it was not possible that he should be holden of it SECT II. Of the Reasons of Christ's Resurrection 2. WHy he rose we have these Reasons 1. That he might powerfully convince or confound his adversaries they that crucified him were mightily afraid of his Resurrection they could tell Pilate Sir we remember this deceiver said while he was yet alive after three days I will rise again Mat. 27.63 64. and therefore they desire him of all loves to command the Sepulchre to be made sure until the third day if ever he rise again whom they have killed then they knew they were all shamed then the last errour as they said would be worse than the first All the world would look on them as a cursed generation to kill the Messiah to crucifie such a one as after his death and burial should rise again now then that he might either convince them or confound them notwithstanding their care their watch their Seal their making all sure as possibly they could at the very same time he told them before he broke open the gates of death and made the gates of Brass to flie asunder 2. That he might confirm the faith of all his followers If Christ be not risen 1 Cor. 15.14 your Faith is vain saith the Apostle Christs resurrection both confirms our faith as to his person and to his office for his person Rom. 1.4 this speaks him to be the eternal Son of God by the resurrection from the dead and for his office this speaks him to be the promised Messiah the great Prophet the chief high Priest the King and Saviour of his Church When the Jews saw Christ purging the Temple and Messiah-like reforming what he saw amiss in the House of God What sign say they shewest thou unto us Joh. 2.18 19 22. seeing thou dost these things And he said unto them destroy this Temple and in three days I will raise it up When therefore he was risen from the dead his Disciples remembred that he had said this unto them and they believed the Scripture and the Word which Jesus had said As the resurrection of Christ argues his Mediatorship so it confirms their faith as it is said They believed the Scriptures and they believed Jesus Christ And thus John writing of his resurrection tells us John 20.31 These things are written that ye might believe and that believing c. 3. That it might clearly appear that he had fully satisfied the justice of God for sin So it was that God laid the forfeiture of the bond on Christ he arrested him brought him to the Goal the Grave and there he was till the Debt was paid to the utmost farthing and then that it might clearly appear that the bond was cancelled the Prisoner discharged God's justice satisfied he rose again from the dead Some make a question when his Bond was cancelled and they say as the debt was paid so the Bond was cancelled ere he stirred off the Cross only by the Cross I suppose they mean the utmost degree of Christs humiliation viz. his being held in captivity and bondage under death and so the hand-writing of the Law that was against us was there delivered him and there he blotted it out cancelled it took it out of the way Col. 2.14 nailing it to his Cross Others think that as to the full discharge of a debt and freeing the debtor two things are requisite first the payment of the debt secondly the tearing or
cancelling of the bond so the payment was wrought by Christ's death and the cancelling of the Bond was at his resurrection I shall not disprove either of these I am sure this is without all controversie that Christ rose that it might fully appear that now the Bond was cancelled and Gods Justice satisfied 4. That he might overcome and conquer sin death and devil and hence the Apostle cryes victory upon the occasion of Christ's resurrection 1. Cor. 15.55 O death where is thy sting O grave where is thy victory now was the day that he broke the prison and carryed the keys of death and hell at his own girdle now was the day that he spoiled Principalities and Powers that he troad on the Serpents head and all-to-bruised it that he came upon him took from him his armour wherein he trusted and divided his spoyles now was the day that the Jew lost his rage and death his sting and the grave his corruption and Hell his purchase now was the day of his victory over all his enemies now was the day that the Phaenix sprung up out of its own ashes that Jonas came safe out of the belly of the whale that the Tabernacle of David that was fallen was raised again that the Son of righteousness covered with a cloud appeared and shone with greater lustre than before that Sampson took the gates of the City and carryed them away He arose even upon that account 1 Cor. 15.20 5. That he might become the first-fruits of them that slept Christ is called the first-fruits in a double respect 1. In respect of the day whereon he rose Paul was an excellent critick the very feast carryed him to the word as the day of his passion was the day of the passeover and the Apostle thence could say Christ is our passeover 1 Cor. 15.7 1 Cor. 5.7 1 Cor. 15.20 Lev. 22.10 11. So the day of Christ's rising was the day of the first-fruits and the Apostle thence could say Christ is our first-fruits Concerning this feast of the first fruits we read Lev. 22.10 11. It was their first harvest of their basest grain Barley but the full harvest of their best grain of Wheat was not till pentecost Now upon this day the morrow after the Sabbath the beginning of their first harvest when the sheaf of their first-fruits was brought unto the Priest and waved before the Lord Christ arose from the dead and in this respect Paul calls him the first fruits of them that sleep of all the Saints 1 Cor. 15.20 He arose first as on this day for the full Harvest is not till doomes-day the general Resurrection day 2. he is called the first-fruits in respect of them whom he thereby sanctified for as an handful of the first-fruits sanctified the whole Field of corn that was growing so Jesus Christ the first-fruits of the dead sanctifies all those who are lying in the grave to rise again by his Power even when they are in the dust of death 1 Cor. 15.17 28. If Christ be not risen saith the Apostle ye are yet in your sins But now is Christ risen from the dead and become the first-fruits of them that sleep 6. That being formerly abased as a servant and crucified as a sinner he might thus be declared to be the Son of God and exalted to be a Prince and Saviour of men and so his name might be glorified of all the World He was made of the Seed of David according to the flesh Rom. 1.3 4. and declared to be the Son of God with power according to the Spirit of Holiness by the resurrection from the dead It was of necessary consequence that he that was so humbled must be thus exalted therefore will I divide him a portion with the great Isa 53.12 and he shall divide the spoil with the strong because he hath poured out his soul unto death agreeable to which is that of Christ Thus it is written and thus it behooved Christ to suffer Luke 24.46 and to rise from the dead the third day When Peter was Preaching Christ to the high Priest and councel that condemned him to death he told them that the God of our Fathers hath raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour Act. 5.30 31. Phil. 2.8.9 and suitable to this is that of Paul he humbled himself and became obedient to the death even to the death of the Cross wherefore God also hath highly exalted him and given him a name which is above every name It was for his own glory and his Fathers glory that he should rise again from the dead 1 Pet. 1.21 Phil. 2.11 God raised him up from the dead and gave him glory and he was therefore exalted that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Of all the reasons of Christ's resurrection we must look upon this as the main for as he hath made all things for himself so he hath done all things for his own glory Rom. 6.4 Christ was raised up from the dead saith the Apostle by the glory of the Father By the glory or to the glory or for the glory of himself and of his Father SECT III. Of the manner of Christ's Resurrection 3. HOw he rose for the manner of his resurrection we may consider in it these particulars 1. That Christ rose again as a common Person he stood in our stead and therefore when he rose from death we and all the Church of Christ rose together with him and in him We have formerly observed that Christ took upon him the Person of no man he took only the nature of man into the union of the second Person that so he might dye and rise again not as a Particular but a common Person that he might be as a representative in our room and stead that he might be as a Spiritual head and as the second Adam who could infuse life into all his members In this respect the Apostle makes comparison betwixt Adam and Christ now Adam we know was reckoned before his fall as a common publick Person not standing singly or alone for himself but as representing all mankinde to come of him so Jesus Christ is reckoned to us both before his death and in his death and after his death as a common publick Person not living dying or rising again singly or alone for himself but as representing all the believers in the world and hence it is that Adam is called the first man 1 Cor. 15.47 and Jesus Christ is called the second man as if there never had been nor ever should be any more men in the world save only these two and why but because these two between them had all the rest of the Sons of men hanging at their girdles Adam had all the Sons of men born into this world called
respects as Angels and men are called gods but simply absolutely essentially and without any restriction Sometimes we read in Scripture that Men or Angels Exod. 7.1 good and bad are called Gods And the Lord said to Moses see I have made thee a God to Pharoah And thou shalt be instead of God to Aaron Thus Nebuchadnezzer is called the mighty one Exod. 4.16 Ezek. 31.11 2 Cor. 4.4 Exod. 22.28 Psal 82.6 Psal 138.1 or the God of the Heathens and Satan is called the god of this world Thus Magistrates are called gods thou shalt not revile the gods I have said yee are gods Angels are called gods before the gods will I sing praises unto thee but in all these there is some restriction or improper speech Moses is called Pharoah's God and Aaron's God not absolutely but with restriction to Pharoah and Aaron Nebuchadnezzer is called the god of the heathen and Satan the god of this world not absolutely but with restriction to the heathen and this world Magistrates are called gods and good Angels are called gods Heb. 1.5 not absolutely but in respect of some offices or excellency which they partake of from God Only Jesus Christ is called God without any restriction Ver. 8 Rom. 8.32 and not only in respect of some office or similitude but absolutely essentially properly as being from all eternity God of God as being God of the substance of the Father before all worlds What is Christ only God as an Angel is God Joh. 2.16 1 John 5.20 I challenge here all blasphemers in the world Vnto which of the Angels said he at any time thou art my Son this day have I begotten thee Or unto which of the Angels said he at any time Thy Throne O God is for ever and ever or to which of the Angels said he at any time Thou art my Son my own Son my only begotten Son unto which of the Angels said he at any time this is the true God the great God who is over all God blessed for ever Amen Tit. 2.13 Rom. 9.5 unto which of the Angels are those divine Attributes given as of eternity immutability omnipotency omniscience omnipresence and yet are all these given to Christ for eternity I was set up from everlasting from the beginning or ever the earth was for immutability Prov. 8.23 Heb. 1.15 Mat. 11.27 John 2.25 Mat. 28.20 thou art the same and thy years shall not fail For omnipotency all things are delivered unto me of my Father For omniscience he needed not that any should testifie of man for he knew what was in man For omnipresence lo I am with you alway unto the end of the world Men Brethren and Fathers I am forced to make this defence of the divinity of Christ because of the blasphemy of those Arians Photinians Eunomians now again raked out of hell O who would think that such a generation of men should be amongst us in this Island where the Gospel hath shined so brightly for so many years we maintain Christ is God and Christ is Lord we say with Thomas my Lord and my God Ah say blasphemers Christ is God and Christ is Lord as Magistrates and Angels are called Gods and Lords I hope I have said enough to difference betwixt Christ and them howsoever I conclude with the Apostle Though there be that are called Gods whether in heaven or in earth as there be Gods many and Lords many yet to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 1 Cor. 8.5 6. 3. He acknowledgeth Christ to be his Lord and his God And Thomas answered and said unto him my Lord and my God Now his saith broke out from the things seen and felt he is raised up to believe things neither seen nor felt he sees the prints and skars in the manhood of Chrst and now he believes that Christ is God yea that Christ is his God my Lord and my God Observe here that faith gives the soul a propriety in God and Christ As God loves some with a special and peculiar love so faith answers God and Christ's particular love by a particular application my Lord and my God and my Christ Faith is an apropiating an applying an uniting grace in the actings of faith on God or on Christ as God we may observe these steps 1. It sees God in his Glory and Majesty in his Greatness and Goodness and all other his attributes it sees God as the infinite fountain of all good and it considers what an infinite dreadful thing it were to be separated from this God it sees God and the sight makes a deep impression on that very soul the love of that God is more to the soul than all the world and the least displeasure of that God is more trouble to that soul than all the miseries that all creatures under heaven are able to bring upon it 2. It discovers the reality of this Glory and Majesty of this greatness and goodness of God Before any faith is planted in a soul the very use of reason may come to understand much of God and Christ but in comparison it looks upon God and Christ as notions conceits and imaginary things only faith convinces the soul throughly of the certainty and truth of such things where true faith is the things we believe are more certain to us than things we see or feel or handle faith is so sure in its apprehensions of God and Christ that it will venture soul and body the loss of all upon that account it will bear any hardship yea it will venture the infinite loss of eternity upon them 3. It enables the soul to cast it self upon God in Christ for all the good and happiness it ever expects Alas saith the soul I have formerly rested on worldly things I looked upon them as the only real sure excellences that I had to enjoy but now I find they are vain things deceitful things no better than reeds of Egypt vanity of vanities and nothing is real sure excellent on this side God and Christ Cant. 6.2 and therefore I will rely upon him and none but him it is only God is an all-sufficient good it is only Christ that is the rock that will never fail on him will I role my self unto him will I make an absolute resignation of all I will betrust him with all I have and all I am I will commit all unto him for ever and ever 4. As faith relyes all upon God in Christ so it apropriates all God and all Christ unto it self I am my beloved's and my beloved is mine there is a mutual propriety betwixt Christ and the Church and betwixt Christ and the soul Christ hath a propriety in me Psal 73.35 and I have a peculiar propriety in Christ Christ is mine so as I have none in the world so mine whom have
but they were not able to draw for the multitude of the fishes 2. Hereupon Christ is known Therefore that Disciple whom Jesus loved saith unto Peter ver 7. it is the Lord the alarm given now all the Disciples bestir themselves 1. Peter he casts himself into the sea 2. The other Disciples they come in a little ship to the land and there they dine and commune with Jesus which is the end of the history and so ends this Book of our Evangelist John Thus far we have propounded the object our next work is how to direct you to look unto Jesus in this respect CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our Salvation in his Resurrection THAT in all respects we may look on Jesus 1. Let us know Jesus carrying on the great work of our salvation for us in his resurrection and during the time of his abode upon earth after his Resurrection This is worth the knowing on it depends our justification sanctification salvation For if Christ be not risen we are yet in our sins and our faith is in vain and our hope is in vain little hope have we either of Heaven or of Resurrection if Christ be not risen of all men we are most miserable that believe in Christ if he whom we believe in be not risen again O my soul study this point many take it up in gross they can run over this Article of their Creed The third day he rose again from the dead but for a particular understanding of it in respect of the time or the end or the manner or the certainty how many are to seek I shall appeal to thy self are not many discoveries already made which before thou never tookest notice of and if thou wouldst but study this point how much more might yet appear especially how much more might yet appear as to thine own good it is not enough to know Christ's resurrection unless thou know it for thy self Be sure thou hast this in mind That Christ rose again but what 's that to me saving knowledge is ever joyned with a particular application if Christ be my Head then he could not rise but I rose with him and in him and thus O my soul look on Christ and thus search into every particular of Christ's resurrection come study when he rose study the Arguments that make out Christ's resurrection sure and certain study all the Apparitions of Jesus Christ O what delightful studies are these hadst thou been with them to whom Christ appeared would not thy heart have leaped with joy come study it close for the benefit of these Apparitions extend to thee the fruit of Christ's resurrection is thine Job 5.27 even thine as well as theirs Know this for thy self SECT II. Of considering Jesus in that respect 2. LEt us consider Jesus carrying on this work of our salvation for us in his resurrection It is not enough to know a saving necessary truth but it is required further that we digest truths and that we draw forth their strength for the nourishment and refreshing of our poor souls As a man may in half an hour chew and take into his stomack that meat which he must have seven or eight hours at least to digest so a man may take into his understanding more truths in an hour than he is able well to digest in many what good those men are like to get by Sermon 's or Providences who are unaccustomed to this work of meditation I cannot imagine it is observed by some that this is the reason why so much preaching is lost amongst us why Professors that run from Sermon to Sermon and are never weary of hearing or reading have notwithstanding such languish starved souls because they will not meditate And therefore God commanded Joshua not only to read the Law but to consider of it Josh 1.8 and dwell upon it This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night why this is the duty that I am now pressing to if thou knowest these things consider â—uminate meditate ponder on them again and again And because this work requires enlargedness of heart and spirit therefore take it into parts and consider of each of them apart by it self As 1. Consider of the time when Christ rose again As Christ had his three dayes and no more so must thou have the same three dayes like unto his the first day was called the day of preparation the second was the Sabbath-day and the third was the resurrection day so thy first day is a day of preparation a day of passion wherein thou must strive and struggle against sin and Satan wherein thou must suffer all their bitter darts till thou dyest and give up the Ghost And thy second day is a day of rest wherein thy body must lye in the grave and thy flesh rest in hope wherein thou shalt enter into peace and rest in thy bed until the trumpet sound and bid thee arise Isa 52.7 and come to judgment And thy third day is a day of resurrection unto glory It is the first day of the week or the first beginning of a never ending world Thus consider the time of Christ's resurrection and thence mayst thou draw down some use for thy souls nourishment 2. Consider of the reasons why Christ arose was it not to confound the Jews they could not endure to hear of Christ's resurrection and therefore when Peter and the other Apostles preached that point Acts 9.33 They were cut to the heart and took councel to slay them It is the case of them to say We will not have that man to reign over us they that by their sins crucifie Christ every day cannot without horror think of his exaltation it cuts them to the heart that Christ is risen to be their Judge Again was it not to confirm the faith of Christ's followers till he was risen their faith was but a weak faith weak in knowledge weak in assent weak in confidence weak in assurance much ado had Christ with them many a time had he chid them Why are ye fearful O ye of little faith but after he had shewed uimself alive by many infallible proofs they could then cry it out My Lord and my God Again was it not to evidence that he had fully satisfied all our debts the Apostle tells us that Christ was our Surety Heb. 7.22 at his death he was arrested and cast into Prison whence he could not come till all was payed and therefore to hear that Christ is risen and that he hath brokens the bolts and fetters of the grave it is a clear evidence that God is satisfied and that Christ is discharged by God himself Oh what breasts of consolation are here Again was it not to conquer sin death and devil now he took from death his sting and from hell his standard now he seized upon the hand-writing
Christ was not David's Lord meerly as man but as God And 2. He sits at God's right hand as man too hereby his Humanity was exalted and a Power is give to Christ as man He hath given hiw power to execute judgment John 5.27 in as much as he is the Son of man In the administration of his Kingdom the man-hood of Christ doth concur as an Instrument working with his God-head Hence this Session at God's right hand is truly and properly attributed to Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only to the one nature of Christ whether Divine or Humane Or it is attributed to Christ as Mediator in which respect he is called an high Priest Heb. 8.1 We have such an high Priest who is set on the right hand of the Throne of the Majesty in the heavens And in which respect he is called a Prince Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour Now Christ is not a Priest and a Prince meerly according to one Nature whether Divine or Humane I deny not but Christ had a natural Kingdom with his Father as God before the foundation of the world but this Kingdom as God-man Christ had not before his Asension into heaven So then Christ sitteth at the right hand of God by a mediatory action which he executeth according to both natures the word working what pertaineth to the word and the flesh what appertaineth to the flesh Christ is Mediator as God and man and glory hath redounded unto him as God and man and living in this glory he ruleth and governeth his Church as God and man he ascended indeed into heaven in his humanity only but he sitteth at the right hand of God as Mediator in respect of both natures The Lutherans attribute this Session at God's right hand only to the humane nature of Christ they say this Session is nothing else but the elevating of his humane nature to the full and free use of some of the divine properties as of omnipotency omniscience omnipresence the ground of this error is that they suppose upon the union of the two Natures in Christ a real communication of the divine properties to follow so that the humane nature is made truly omnipotent omniscient omnipresent not by any confusion of properties nor yet by any bare communion and concourse of it to the same effect each nature working that which belongeth to it with commuion of the other for this we grant but by a real donation by which the divine properties so become the properties of the humane nature that the humane nature may work with them no less than the Divine nature it self for the perfecting of it self Against this opinion we have these Reasons 1. The union cannot cause the humane nature to partake more in the properties of the Divine than it causeth the Divine to partake in the properties of the humane 2. If a true and real communication did follow of the Divine Attributes it must needs be of all the Attributes as of eternity and infiniteness seeing these are the Divine Essence which can no way be divided 3. Infinite perfections cannot perfect finate natures no more than reasonable perfections can make perfect unreasonable creatures 4. To what end should created gifts serve which Christ hath received above measure if now more noble properties should enter and be conferred on Jesus Christ other reasons are given in but I willingly decline all controversal points SECT VI. Of the Reasons why Christ doth sit on God's right hand 4. WHy doth Christ sit at the right hand of God his Father in glory I answer 1. On Christ's part that He might receive power and dominion over all the creatures Math. 28.18 All power is given unto me in heaven and in earth he speaks of it as done because it was immediatly to be performed Christ at his Session received a power imperial over every Creature that he hath Power over the Angels is plain both by the reverence they do him and by their obedience towards him at the name of Jesus every knee must bow good Angels and evil Angels must yield signs of subjection to Jesus Christ if the Saints shall judge the Angels how much more shall Christ Oh what Power hath Christ himself this way and as for the excellencies on earth they all receive their power from Christ and are at his dispose it is Jesus Christ that is Crowned with Glory and Honour and all things are put under his feet Heb. 27.8 And hence it is that when the Apostle speaks of Christs session at the right hand of God he tells us he is far above all Principalities and Powers on earth Eph. 1.21 and Mights and Dominions in Heaven yea that Angels and Authorities 1 Pet. 3.22 and Powers are made subject unto him 2. On our part many reasons may be given As 1. That he might be the Head of his Church I mean not head in a large sense for one who is in any kind before another for so Christ is the head of Angels and God is the head of Christ and to this we have spoken before But in a strict sense for one that is in a near and communicative sort conjoyned with another as the Head is conjoyned with the Body and Members and so is Christ the head of his Church Look as the King hath a more intimate and amiable Superiority over the Queen then over any other of his Subjects so is it here in Christ our King he is more amiably tempered and more nearly affected to his Spouse and Queen the Church of God then to any other whomsoever And to this purpose he sits at Gods right hand that having now fulness of Grace and Glory in himself he might be ready to communicate the same to his Church who are as the members of his body that he might give them Grace here and Glory hereafter when he shall deliver up his Kingdom to his Father and be all in all 2. That he might be the object of divine adoration then especially it was said and accomplished Let all the Angels of God Worship him Heb. 1.6 and let all men Honour the Son as they Honour the Father After Christ's Session John 5 23. Stephen looken up into Heaven and saw the Glory of God and Jesus standing on the right hand of God and then he Worshipped and called upon God saying Lord Jesus receive my Spirit It is true Acts 7.59 that the ground of this divine adoration is the Union of the two natures of Christ and therefore the Magi worshipped him at his Birth and as soon as ever he came into the World the Angels of God Worshipped him but because by his Session at God's right hand the Divine Nature was manifested Heb. 1.6 and the Humane Nature was exalted to that dignity and glory which it never had before therefore now especially and from this time was the honour and
is this had not Christ said it how could I have believed it admire O my soul at this aim of Christ the meaning of his exalting himself it was to exalt thee and the meaning of his exalting thee on this manner it is to mâ—nifest to all the World what the Son of God is able to do in raising so poor a creature to so rich a glory O the end of Christ's sitting at God's right hand hereby thâ— Saints are Christ's ass ssors Lord's of the higher house the Kings Peers to judge the World with him Christ divides as it were the throne with them I appoint unto you a Kingdom as my Father hath appointed unto me Luk. 22.29 30. that you may eat and drink at my table in my Kingdom and sit on thrones judging the twelve Tribes of Israel 3. Christ sent down the Holy Ghost that he might dwell in our souls endow us with gifts and graces that he might comfort us seal us unto the day of redemption fit us for glorâ— amongst the many ends for which Christ sent down his holy spirit I shall insist only on these two 1. That he might help us to cry Abba Father and make us to come boldly to the Throne of grace as Chilâ—ren to a Father It is the spirit that takâ—s us by the hand and leads us to the Father when others stand at a distance and cannot come near As a Princes Son is admitted at all times though others are kept our by Oâ—ficers and Guards so though there be never so much darkness and fire and terrour about God yet the adopted child who hath received the spirit of adoption can say make way there and let me come to my Father guards are appointed to keep out strangers but not Sons And no wonder for the spirit makes intercession for us Rom. 8.26 with groanings which cannot be uttered the spirit teacheth us what to pray and how to pray as â—e ought the spirit puts a courage and boldness into the hearts of his Sâ—ints even to admiration this appears in that sometimes they have beset God with his promises that he could no way get off Quicken me according to thy word Psal 119.25.28.29.116.169 And strengthen me acâ—ording to thy word And be mercifull unto me according to thy word And uphold me according to thy word And give me understanding according to thy word And sometimes they have beset God with their challenges of his Justice Faithfulness and Righteousness so David Deliver me in thy righteousness Psal 31.1.35.24.119.40.143.1 And judge me according to thy righteoâ—sness An quicken me according to thy righteousness And in thy faithfulness answer me and in thy righteousness Why this is the â—pirits work he helps our infirmities he imboldens our spirits in their approaches to God surely it is one end of the spirits mission Beâ—ause ye are sons Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts crying Abba Father I will not deny but that bastards strangers without the Covenant having no right to God as their Father may yet petition God as a subdued people do their Conqueror or as Ravens cry to God for food or as some howl upon their beds for Corn and Wine but they cannot pray Hos 7.14 in right Prayer there is not only required gracious ingredients in the action but also a new state of adoption and filiation many speaks words to God who do not pray many tell over their sins who confess not their sins to God many speak good of God who do not praise God thousands claim Fathership in God where there is no Sonship nor ground in the thing it self A new nature is only that best bottom of Prayer that takes it off from being a taking of God's Name in vain Now this is the fruit of the spirit and one of those ends of the spirits mission 2. That he might guide us into all Truth I mean into all necessary Fundamental saving Truths in this respect we have need of the spirit in these dayes He it is that Dictates to us which is the true Religion he it is that transcribes upon our hearts that which was before onely written in our books he it is that not onely reveals truth from without but imprints it also on the soul as a man doth a seal by impressing it on the wax 1 John 5.10 to this purpose saith the Apostle He that believeth on the Son of God hath the witness in himself how in himself I answer 1. In that the Spirit gives him a habit of faith 2. In that the Spirit causeth him to bring it forth into act 3. In that the Spirit stamps on the soul all those other impressions of desire hope love joy or whatever else we call the new nature so that now there is a new nature within him he hath new thoughts new designs new desires new hopes new loves new delights he drives a new trade as it were in this world for another world he is become in Christ a new Creature 2 Cor. 5.17 Old things are passed away and all things are become new And from hence we may soundly argue the truth of our religion Mark this as the Written word is the testimony without us so are these impressions of the spirit the testimony within us by which we may know every necessary truth as it is in Jesus this is the meaning of the Apostle He that believeth hath the witness in himself unbelievers have indeed a testimony without them but believers have a double testimony one with out and one within and this witness within us will go with us which way soever we go it will accompany us through all straits and difficulties The external testimony may be taken from us men may take from us our Bibles our Teachers our Friends or they may imprison us where we cannot enjoy them but they cannot take from us the Spirit of Christ this witness within is a permanent setled habituate standing witness O what an excellent help is here that a poor Christian beyond all the furniture of the most Learned Men that want this testimony of the spirit of Christ surely this advantage will exceedingly furnish us against all temptations to any errour that is plainly contrary to the essentials of religion One of our late Divines puts a case Mr. Baxters Spirits witness to the truth of Christianity If the Devill or any seducer would draw us to doubt whither there be indeed a Christ or whither he did rise again ascend sate down at God's right hand and thence sent down the holy Ghost what an excellent advantage is it against this temptation when we can repair to our own hearts and there find a Christ or a Spirit of Christ within us O saith the sanctified soul have I felt Christ relieving me in my lost condition delivering me from my captivity reconciling me to God and bringing me with boldness into his glorious presence and now
thine eternal election I have not lost a Saint in their several ages I produced them and gave them a being and in their times I remembred them and presented their conditions and necessities before thee and now I have not a Saint more in the Book of life there is not another name written to be born on earth and to what purpose should I now continue the world the Saints are they for whom I made the world the Saints are they that hold forth the light of my glory in the world the Saints are they for whom my eternal counsels before the world did work the Saints are they for whom I was content to shed my precious blood when I was in that world below and now their number is compleated I am resolved to unpin the fabrick of the world and take it down it stands but for their sakes and therefore now let the seventh Angel blow his trumpet that the mystery of God may be finished I swear by him that lives for ever Rev. 10.7 ver 6. that time shall be no longer Rev. 11.15 2. No sooner this said but the seventh Angel sounds This seventh Angel saith Pareus is the Arch-angel that proclaims Christ's coming with a great and mighty shout 1 Thes 4.16 For the Lord himself shall descend from heaven with a shout with the voice of the Arch-angel and with the trump of God The Lord shall descend with a shout but before he descend and I believe upon the very discovery of his coming down there will be a shout in Heaven for so it follows And the seventh Angel sounded and there were great voices in Heaven Pareus in loc if we may believe Commentaries these are the voices of blessed souls and blessed souls and blessed Angels in heaven no sooner Christ bids the Angel sound q. d. summon those blessed souls that were slain for the Word of God Rev. 6.10 Rev. 22.20 and therefore cried How long Lord holy and true summon those blessed souls that have cryed so long Come Lord Jesus come quickly summon all souls and summon all Angels and bid them wait on me now I resolve to go down and to judge the world no sooner I say Christ bids the Angel sound but presently at the joy of this command all the voices in Heaven give up a shout why this is the long-look'd for day the day of perfecting the number of the Saints the day of joyning the souls and bodies of the Saints together the day of convening all the families both of Saints and Angels under one roof the day of bringing up the Bride unto the Lamb and of compleating the Marriage in its highest solemnity and therefore no wonder if at this news great voices and cryes such as are used by Mariners or gatherers of the vintage were made in Heaven O what an addition of joy is this to Heavens joy it self the spirits of the just and the blessed Angels that have lived together in heavens bliss had never such an adventitious joy as this before now they shout and sing a new and blessed Song Rev. 11.15 The kingdoms of this world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever We may call this Heavens triumph for the finishing of God's mystery Now is it that Christ will vindicate his Kingdom and overthrow the power of his enemies they had long set themselves against the Lord and against his anointed the Kings of the earth and the Rulers confederated they ruled all and as much as in them lay excluded Christ but now the Kingdoms of the world will return to Christ and he alone shall rule and thence the winged Choristers of Heaven chant forth this Anthem The Kingdoms of the world are become the Kingdoms of Christ Rev. 11.16 17 18. 3. After this shout The four and twenty Elders which sit before God on their seats fall upon their faces and worship God saying we give thee thanks O Lord God Almighty wâ—â—â—h art and wast and are to come because thou hast taken to thee thy great power and h◠〈◊〉 â—â—ned and the nations were angry c. By these four and twenty Elders we unâ—◠〈◊〉 â—ll Gods Saints of the Old and New Testament comprehended under the tweâ—â—◠〈◊〉 â—riarchs and twelve Apostles others would have them to be only those Saints 〈◊〉 Old Testament and therefore called Elders whosoever they are we find they are so glad at this news that Christ will now judge the world that presently they rise off their seats and fall on their faces and first they praise and then they pray 1. They praise God for taking to himself his own power Christ connived as it were till now at the power of his enemies Antichrist and not Christ seemed to rule and to sit in the Temple of God but now Christ is resolved to rule himself and to make all his enemies his footstool and therfore now We give thee thinks O Lord God Almighty Rev. 11.18 2. They pray Christ to go on to judgment 1. Because the nations were angry q. d. they have been angry long enough they have set themselves against Christ and against his Church and therefore now it is time to bridle their wrath and to break them with a rod of Iron O let thy wrath come 2. Because the time of judgment is now accomplished which God had decreed in his eternal counsel and which the Father had put in his own power This time was not for mortals to know Mortalibus ignotum caelestibus vero nunc revelatum a Christo Paraeus in loc Psalm 110.1 but now 't was revealed to these celestial spirits by Christ and therefore they beg Go on Lord Jesus reward now thy Servants Prophets Saints and destroy them which destroyed the earth 4. God the Father is well pleased with Christ's purpose of judging the world The Lord said unto my Lord sit thou at my right hand until I make thine enemies thy footstool I know these words were spoke to Christ at his ascension into Heaven yet that hinders not but that now God speaks them again to Christ Heb. 2.8 for as yet saith the Apostle we see not all things put under him and God's purpose was that Christ should rule until he had put all things in subjection under his feet Nay why not these words spoken now rather than before Christ indeed reigned as King ever since his Ascension but now more especially he is to manifest his Kingdom for now is he to judge among the heathen Psal 110.6 now is he to wound the heads of many countries now is he to overthrow Pope Turk and all his enemies and he alone with the Father and the Spirit is to reign in his Elect Saints and Angels Thus all agree that Christ in the latter dayes shall be fully honoured in his Kingly power hitherto Christ hath been much honoured in his Prophetical and Priestly office but not so much
made is a curious question and sets many wits on work in this Scripture it is set out by the sound of a Trumpet * Anselmus in elucidario Suarez tuba ex aere Doctor Slater who faith I see not but we may take it properly c. Cornelius a lapide Mat. 24.31 1 Cor. 15.52 1 Thes 4.16 Now some would have it to be a material Trumpet because the Scriptures frequently call it a Trumpet He shall send his Angels with the sound of a Trumpet saith Christ and in a moment in the twinkling of an eye at the last trump we shall be changed saith Paul for the Trumpet shall sound and the dead shall be raised And the Lord himself shall descend from Heaven with a shout and with the voice of the Archangel and with the Trumpet of God But whether this Trumpet shall be of Silver or of Brass or of the Air or of the Cloud and Meteors whereon Christ rides they cannot agree †Piscator Estius Aretius alii fere omnes others more probably look upon this Trumpet as nothing else but a metaphor or a sound formed in the Air like the sound of a Trumpet A voice it is without all controversie and metaphorically it may be called a trumpet both from the clearness and greatness of the sound so loud shall it be that 't will pierce into the ears of the dead in their graves It will shake the world rend the rocks break the mountains dissolve the bonds of Death Cui omnia obediunt elementa petras scindit inferos aperit c. Chrysost in 1 Cor. 15. burst down the gates of Hell and unite all spirits to their own Bodies An horrible terrible voice shall it be But how should Angels who are spirits make a voice by a collision of the Air which the Angels can move at their pleasure and who can tell say some but there may be some new-created instrument trumpet-like adapted for the Angels at the sides of which by a force and collision of the air this great shout may be to convene all the World or who knows say others but that the Lord Jesus may fill the Angels even as trumpets are filled with a loud blast and that through them this loud blast shall come rushing like a mighty wind upon the dead Saints and so awaken their bodies out of the dust we all know this was usual in all the Jews solemnities to convene the people by the found of a trumpet And the Lord spake unto Moses saying Make thee two trumpets of silver Numb 10 1 2 3 9. That thou mayest use them for the calling of the Assembly And when thou shalt blow them all the Assembly shall assemble themselves and if ye go to war then ye shall blow an alarme with the Trumpets and in the same way say they Christ now will convene all the World with the sound of a trumpet or with the sound of some such instrument of divine power and vertue whereby the dead shall be raised and their bodies and souls re-united Amidst all those Authors if I may deliver my opinion I suppose the Text that will clear all to us above all that is written is that of 1 Thessalonians 4.16 For the Lord himself shall descend from heaven with a shout 1 Thes 4.16 with the voice of the Archangel and with the trumpet of God Give me leave to insist on it that we may come up yet to a more full and perfect knowledg of this passage In these words is shewed or held forth the coming of Christ in three particulars with a shout with a voice and with a trumpet some think this to be one and the same set out in variety of expressions but I am of another mind It is agreed by most that the transactions at the giving of the Law on Mount Sinai were a representation of the proceedings which shall be at the great day of Judgment now in that transaction we read of a three-fold voice The voice of God the voice of Thunder and the voice of a Trumpet Exod. 19.16 compared with Exod. 20.1 and accordingly we find the Apostle speaking of a three-fold voice Of the voice of Christ of the voice of Thunder and of the voice of a Trumpet 1. The Lord himself shall descend with a shout Arius Montanus and the vulgar translate it with a command Lyra and others think this to be the voice of Christ himself saying John 11.48 with a loud voice Arise ye dead and come to Judgment Thus Jesus cryed with a loud voice Lazarus come forth and with such a voice will he call on the dead at the last day Jâ—hn 5.25 So much Christ himself hath taught us The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live The hour is because by his voice he raised some at his first coming and the hour is coming because in the like manner he will raise up all men at the last day Marvel not at this saith Christ for the hour is coming John 5.28 in the which all that are in the graves shall hear his voice and they shall come forth As at the creation of the World he said Let there be light and there was light so at the dissolution of the World he will say Let the dead arise let the Sea give up the dead that are in it and Death and Hell deliver up the dead which are in them and it will be so 2. The Lord shall descend with the voice of the Archangel Two questions here 1. Who is this Archangel 2. What is this voice For the first some argue this Archangel to be Gabriel others Raphael others Michael The Jews have an antient tradition that there are seven principal Angels that minister before the throne of God and therefore called Archangels The Scriptures seem to speak much that way Revel 4.5 Rev. 5.6 Zach 4.10 Rev. 8.2 calling them seven Lamps of fire burning before the throne and seven hornes and seven eyes of the Lamb and the seven spirits of God sent forâ—h into all the earth and seven eyes of the Lord which run to and fro through the whole earth and yet more plainly seven Angels that stand before God Now which of these Seven is the Archangel here spoken of is hard to determine only probable it is that all the Archangels and all the angels are hereby understood as comprehended under that one to which agrees Matth. 24.31 Mr. Aynsworth observes that when things are done by a multitude where one is chief that the action is frequently ascribed either to the multitude or to him that is chief indifferently as Jehoiadah brought forth the Kings Son and he put the Crown upon him 2 Kings 11.12 or they brought forth the Kings son and they put upon him the Crown 2 Chron. 23.11 so David offered burnt-offerings 2 Sam. 6.17 or they offered burnt offerings 1 Chron. 16.1 and
so he shall descend with the voice of the Archangel or he shall scend his Angels with a great sound Matth 24.3 That there are seven principal Angels Master Mede affirms and that there is one which yet eminently is called the Archangel some others affirm as among Devils there is one chief Devil Mat. 25.41 called the Prince of Devils and therefore the fire is said to be prepared for the Devil and his Angels so from this Text of 1 Thess 4.16 and of Dan. 10.13 and of Jude v. 9. Some probably conclude that the good Angels have a Prince even Michael whom Jude calls the Archangel But of this no more the Lord keep me from intruding into those things which I have not seen Collos 2.18 The day it self will discover it and so I leave it as having said enough to satisfie the sober minded For the second what is this voice of the Archangel I conceive that thereby we are to understand thunder here is as we have said a manifest allusion to the proceedings at the giving of the Law now the voice there mentioned besides the voice of God Exod. 19.16 20.18 Heb. 2.2 and the voice of a trumpet is the voice of Thunder And it came to pass on the third day in the morning there were thunders In this sense some expound these words of the Apostle where the Law is said to be spoken by Angels because the Angels did raise up those extraordinary thunders which happily were the matters of the articulate voice in which the Lord spake to Israel or if the Law was spoken by Christ as I have delivered my opinion elsewhere he being the Angel of the Covenant Book 3. ch 1. Sect. 4. Mal. 3 1 And the Angel of his presence Isa 63.9 Yet this hinders not but that created Angels might speak the Law too if not in respect of the articulate voyce yet in respect of the voyce of thunders which attended on it thus thunder is often called the voyce of God and the voyce of his excellency Job 37.4 5. Psalm 29.3 4 5 6 7 8 9. 3. The Lord shall descend with the trumpet of God Such a voyce was used also at the giving of the Law Exod. 19.16 and Exod. 20.18 and so it will be now when men are called to account for the keeping or breaking of it For the understanding of this our last translation tells us Mat. 24.31 that Christ shall send his Angels with the great sound of a trumpet but in four Greek copies as Beza confesseth as also in the Hebrew Gospel of Matthew and in the Vulgar and in the margent of our last translation it is read that Christ shall send his Angels with a trumpet and a great voyce And so the latter words are exegetical q. d. with a trumpet that is with a great voyce like the voice of a trumpet so that this reading very provably proves that the last trumpet is to be taken metaphorically For the more full confirmation whereof I argue thus when any thing is ascribed to the Angels which is not suitable to their spiritual nature and which they have no need of for the work they are about is it to be taken metaphorically unless the context or some other Scripture force us to a proper acceptation but a material trumpet of Silver Brass or the like metal is not suitable to the spiritual nature of the Angels neither have they need of such a trumpet for producing a great sound in the Air it is evident that without a trumpet they can make a great sound like the noise of a trumpet and there is nothing at all in the Scriptures that will force us or probably lead us to a proper acceptation of the word add yet to what hath been said that sometimes a great voice is set out by the similitude of a Trumpet I heard behind me a great voice as of a trumpet Rev. 1.10 and the first voyce which I heard was as it were of a trumpet Rev. 4.1 But why is this sound as of a trumpet called the trumpet of God I answer for the greatness of it for its usual in the Hebrew Language for the setting forth of greatness excellency or superlativeness of a thing to add the Name of God to the word whereby the thing is signified as Gen. 23.6 A Prince of God i.e. a Mighty Prince Gen. 30.8 With the wrestlings of God i.e. with great wrestlings Psal 36.6 Mountains of God i.e. Great mountains Psal 80.10 Cedars of God i.e. very high Cedars So here the trump of God i.e. A very great sound like the sound of a trumpet It is said in the Law there were thunders and lightnings Exod. 19.16 and a thick cloud upon the mount and the voyce of the trumpet exceeding loud so that all the people that was in the camp trembled and if there was trembling at the giving of the Law oh what trembling will be at the general Assize when sinners shall be condemned for breaking of it 3. No sooner the shout made but the Saints arise it is true the Saints that are alive need no resurrection but upon them will this trumpet have its effect Somthing like death shall ceaze upon them and they shall be changed The order of this is given in by the Apostle from the Lord This we say unto you by the Word of our Lord 1 Thes 4.15.16 17. that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep for the Lord himself shall descend from Heaven with a shout with the voyce of the Archangel and with the Trump of God and the dead in Christ shall rise first then we which are alive and remain shall be caught up together with them into the clouds The first that shall be called are the Saints that sleep and then the Saints that are alive shall be immediatly changed Oh what a day will this be what a strange sight to see all the dead ever since the beginning of the World rise out of their graves for the wicked I believe they shall rise like Toads from their holes in a black swarthy ugly colour A question is amongst the Schools whether Reprobates shall rise again with all their deformities which they had in this life as some of them being blind halt lame maimed deaf dum c. Whether now they shall rise in the self-same condition for my part I conceive that whereas God the author of nature will at that day restore humane nature that therefore there shall be no defects of natural parts certainly nothing shall be wanting in the damned which may impede the sense of torment in any part now a defect of any member would hinder these universal torments that must ceaze on every part of the bodies of the damned in Hell their bodies therefore shall be whole onely the bodies of such shall be foul ugly heavy lumpish bodies as opposed to the glorious qualities of the bodies of
in a peculiar and eminent manner the day of redemption And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Eph. 4.30 1 John 3.2 3. They must be adopted It is true they are adopted in this life We are now the Sons of God saith the Apostle yet it doth not appear what we shall be the glory which Christ will put upon us at the last day is so far transcendent and superlative to what now we are that we know not what we shall be sons and more than sons and therefore the Apostle calls the last day Rom. 8.23 the day of adoption 4. They must be justified I know they were justified by Faith before and this justification was evidenced to some of their consciences but now shall they be justified fully by the lively voice of the Judge himself now shall their justification be solemnly and publickly declared to all the world The Syriack word to justifie is also to conquer because when a man is justified he overcomes all those bills and indictments which were brought in against him now this is manifestly done in the day of judgment when Christ shall before Men and Angels acquit and absolve his people oh what a glorious conquest will that be over Sin Death and Hell when the judge of the whole World shall pronounce them free from all Sin and from all those miserable effects of Sin Death Hell and Dominion 5. They must inherit the Kingdom prepared for them so is the sentence at that day Come ye Blessed Mat. 25.34 inherit the Kingdom Not only are they freed from Hell but they must inherit Heaven Now herein is an high step of salvation and a great part of the design of Christ's coming to bring his Saints into Heaven he went thither before to prepare it for them and now he comes again to give them the possession of it come enter into heaven Heaven what is Heaven surely it is not one single Palace but a City a Metropolis a Mother-City the first City of God's creation When the Angel carried John in the spirit to a great and high Mountain Rev. 21.10 11. he shewed him the great City the holy Jerusalem descending out of heaven from God having the glory of God But a City is too little Luke 12.32 therefore it s more it s a Kingdom Fear not little Flock it s your Fathers good pleasure to give you the Kingdom and at this last day he bids his Saints to inherit the Kingdom Luke 20.34 35 36. Or if a Kingdom be too little it is called a World the Children of this world marry and are given in marriage but they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they dye any more There 's another world besides this and for eminency it is called the world to come O the bredth and largeness of that world as the greater circle must contain the less Heb. 6.5 so doth that world contain this alas all our dwellings here are but as caves under the earth and holes of poor clay in comparison In the bosome of that Heaven is many a dwelling place John 14.2 In my Fathers house are many mansions there lodges many thousand of glorious Kings O what fair fields and mountains of roses and spices are there surely gardens of length and bredth above millions of miles are nothing in comparison O the Vines the Lillies the Roses the precious Trees that grow in Immanuel's land an hundred harvests in one year are nothing there The lowest stones in every mansion there are precious stones Rev. 21.18 the very building of the wall about it is Jasper and the City is pure gold like unto clear glass O glorious inheritance Tell me Christians in what City on Earth do men walk upon gold or dwell within the walls of Gold though none such here yet under the feet of the inhabitants of Heaven there is Gold All the streets and fields of that City Kingdom World Rev. 21.21 are pure gold as it were transparent glass But alas what speak I of Gold or Glass all these are but shadows indeed and in truth there is nothing so low as Gold or precious Stones there is nothing so base in this high and glorious Kingdom as Gardens Trees or Roses comparisons are but created shadows that come not up to express the glory of the thing I shall therefore leave to speak this because unspeakable 6. They must live with Christ in heaven they must see and enjoy Christ there to all eternity This is a main end of Christs coming I will come again John 14.3 John 17.24 and receive you unto my self that where I am there ye may be also And Father I will that those whom thou hast given me be with me where I am that they may behold the glory which thou hast given me O let faith eye this above all the former what will my Saviour come again and shall I see his face Oh what a pleasant sight will this same be if Heaven if the inheritance be such a wonder to the beholders what a beauty is that which is in the samplar oh what an happiness to stand besides that dainty precious Prince in Heaven to see the King on his Throne to see the Lamb the fair Tree of life the flowre of Angels the spotless Rose that Crown the Garland the joy of Heaven the wonder of wonders for eternity oh what a life to see the precious Tree of life to see a multitude without quantity of the Apples of glory to see love it self and to be warmed with the heat of immediate love that comes out from the precious heart and bowels of Jesus Christ Oh what a dearness to see all relations meet in one to see the Saviour the good Shepheard the Redeemer the great Bishop of our souls the Angel of the Covenant the Head of the body of the Church the King of ages the Prince of peace the Creator of the ends of the Earth the Song of Angels and glorified Saints Not only must they see Christ but they shall enjoy him whom they see they fly with doves-wings of beauty after the Lamb and in flying after him they lay hold upon him and they will not leave him they can never have enough of the chaste fruition of the glorious Prince Immanuel and they never want his in-most presence to the full they suck the honey and the hony-comb they drink of the floods of eternal consolations and fill all empty desires and as if the souls of Saints were without bottom a fresh they suck again to all eternity Now 〈◊〉 is salvation indeed the soul that attains this full enjoyment is saved to the uttermost 3. In respect of Christ himself that he may be glorified Now in two things more especially will he be glorified at that day 1. In his justice 2.
souls must Judge our souls if he that hath a great interest and increase of joy in our salvation must pass our sentence will not this work us into a rejoycing frame 3. Christ's sentence is the Christian's acquittance I may call it his general acquittance from the beginning of the World to the end thereof Hence some call this the day of the believers full justification they were before made just and esteemed just but now by a lively sentence they shall be pronounced just by Christ himself now is the compleat acquittance or the full absolution from all sin now will Christ pardon and speak out his pardon once for all now will he take his book wherein all our sins as so many debts or trespasses are written and he will cancel all Acts 3.19 Your sins shall be blotted out saith Peter when the time of refreshing shall come from the presence of the Lord. And is not this enough to cause our joy when the spirit witnessing with our spirits doth but in part assure us of sins pardon is it not exceeding sweet Oh but how sweet will be that sentence which will fully resolve the question and leave no room of doubting any more for ever consider O my soul the day is a coming when the Judge of Heaven and Earth will acquit thee of all thy sins before all the World it is a part of his business at that day to glorifie his Justice and free grace in thy absolution O Christians how may we comfort one another with these words 4. Christ in the issue will lead us into glory As the Bridegroom after nuptials leads his Bride to his own home that there they may live together and dwell together so Christ our royal Bridegroom will lead us into the Palace of his glory And is not this joy of our Lord enough to cause our Joy Oh what embraces of love what shaking of hands what welcomes shall we have into this City there shall we see Christ in his garden there shall we be set as a seal on Christ's arme and as a seal upon his heart there shall we be filled with his love enlightned with his light encircled in his arms following his steps and praising his Name and admiring his glory there shall we joy indeed For in thy presence there is fulness of joy Psal 16.11 and at thy right hand there are pleasures evermore There is joy and full joy and fulness of joy there are pleasures and pleasures evermore and pleasures evermore at God's right hand O the musick of the sanctuary O the sinless and well-tuned Psalms O the Songs of the high Temple without either Temple or Ordinances as we have them here can we choose to joy at the thought of this joy above if God would so dispense that even now we might stand at the utmost door of Heaven and that God would strike up a window and give us a spiritual eye and an heavenly heart so that we could look in and behold the Throne and the Lamb and the troops of glorified ones cloathed in white would not this chear up our hearts and fill them with joy unspeakable and full of glory certainly this day will come when Christ will bring us not only to the dore but through the gates into the City and then we shall see all these sights and hear all the musick made in heaven how then should we but joy in the hope of the glory of God O methinks raised thoughts of our mansion in glory should make us swim through the deepest Sea of troubles and afflictions and never fear Come then O my drowzy soul and harken to these motives if yet thou seest not the Son it self appear methinks the twilight of a promise should revive thee it is but a little while And he that shall come will come and he will not tarry It may be thou art reviled and persecuted here on Earth and what then hath not Christ bid thee to rejoyce in afflictions is it not his word that in this very case thou shouldst rejoyce Matth. 5.12 1 Pet. 4.12 and be exceeding glad is it not his command Think it not strange concerning the fiery tryals but rather rejoyce in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy We must rejoyce now that we may rejoyce then indeed our present joy is a taste of our future joy and God would have us to begin our Heaven here on Earth Come then come forth O my dull conjealed heart thou that spendest thy days in sorrow and thy breath in sighing that minglest thy bread with tears and drinkest the tears which thou weepest thou that prayest for joy and waitest for joy and longest for joy and complainest for want of joy O the times a coming when thou shalt have fulness of joy the times a coming when the Angels shall bring thee to Christ and when Christ shall take thee by the hand and lead thee into his purchased joy and present thee unspotted before his Father and give thee thy place about his Throne and dost thou not rejoyce in this art thou not exceedingly raised in such a Meditation as this surely if one drop of lively faith were but mixed with these motives thou mightest carry an Heaven within thee and go on ever singing to thy grave say then dost thou believe or dost thou not believe if thy faith be firm how should'st thou but rejoyce if thou rollest thy self on Christ and on that promise I will see you again and your heart shall rejoyce and your joy no man taketh from you how shouldst thou but rejoyce and be exceeding glad if thou lookest upon the holy Ghost as designed by the Father and the Son to bring joy and delight into thy soul how shouldst thou but be filled with the water of life with the oyl of gladness and with the new wine of the Kingdom of God O the blessed workings of faith on such a subject as this if once we are but justified by faith and that we can act our faith on Christ's glorious coming then it will follow Rom. 5.1 2 3. that we shall have peace with God and rejoyce in the hope of the glory of God and not only so but we shall glory in tribulation also SECT VIII Of calling on Jesus in that respect 8. LEt us call on Jesus as carrying on our souls salvation at his second coming this contains prayer and praise 1. Let us pray for the coming of Christ this was the constant prayer of the Church Come Lord Jesu come quickly The spirit and the Bride say come Well knows the Bride that the day of Christ's coming is her wedding day Rev. 22.17 her coronation day the day of presenting her unto his Father and therefore no wonder if she pray for the hastening of it Make hast my beloved and be thou like to a Roe or to a young Hart thy Kingdom come