life neither in thought word or deed that being endowed with the Power of Miracles he lovingly employed it in curing the lame and blind and deaf and dumb in casting out devils in healing the sick in restoring the dead to life that as he lived so he dyed for being unjustly condemned mocked stripped whipped crucified he took all patiently praying for his persecutors and leaving to them when he had no temporal thing to give them a legacy of love of life of mercy of pardon of Salvation When the Sermon is done and the Burial is finished let every Mourner go home and begin a new life in imitation of Jesus Christ O my soul that thou wouldst thus meditate and thus imitate that so thy meditation might be fruitful and thy imitation real I mean that thy life and death might be conformable to the life and death of Jesus Christ But of that hereafter SECT III. Of desiring Jesus in that Respect 3. LEt us desire after Jesus carrying on the work of our salvation in his death Jesus Christ to a fallen sinner is the chief object of desire but Jesus Christ as crucified is the chief piece of that object Humbled souls look after the remedy and they find chiefly in Christ crucified and hence are so many cryes after bathings in Christ's blood and hiding in Christ's righteousness active and passive Indeed nothing doth so cool and refresh a parched dry and thirsty soul as the blood of Jesus which made the poor woman cry out so earnestly I have an husband and Children and many other comforts but I would give them all and all the good that ever I shall see in this world or in the world to come to have my poor thirsty soul refreshed with that precious blood of the Lord Jesus Christ But what is there in Christ's blood or death that is so desirable I answer 1. There is in it the person of Christ he that is God-man man-God Heb. 1.3 The brightness of his father's Glory and the express Image of his Person it is he that dyed every drop of his blood was not only the blood of an innocent man but of one that was God as well as man God with his own blood purchased the Church Acts 20.28 now surely every thing of God is most desirable 2. There is in it a worth or price Christ considered under the notion of a sacrifice is of infinite worth now this sacrifice saith the Apostle he offered up Heb. 9.28 Heb. 9.28 He offered up not in Heaven as the Socinians would have it in presenting himself before God his Father but upon earth viz. in his Passion upon the Cross No wealth in heaven or earth besides this could redeem one soul and therefore the Apostle sets this against all corruptible things as silver and gold the things so much set by amongst the men of this world Ye were not redeemed with corruptible things as silver 1 Pet. 1.18 and gold but with the precious blood of Christ as of a Lamb without blemish and without spot 3. There is in it a merit and satisfaction the Scripture indeed doth not expresly use these words but it hath the sense and meaning of them As in that text Ephes 6.7 He hath made us accepted in the beloved to whom we have redemption through his blood I know there is a different notion in these words for merit doth properly respect the good that is to be procured but satisfaction the evil that is repelled but in Christ we stand not on these distinctions because in his merit was satisfaction and in his satisfaction was merit A great controversie is of late risen up Whether Christ's death be a satisfaction to Divine justice But the very words redeeming and buying do plainly demonstrate that a satisfaction was given to God by the death of Jesus Tit. 2 14. 1 Cor. 6.20 Rev. 5.9 He gave himself for us that he might redeem us ye are bought with a price and what price was that why his own blood Thou wast slain and hast redeemed us to God by thy blood i.e. by thy death and Passion Mat. 20.28 1 Tit. 2.6 This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ransome which Christ gave for his Elect The Son of man came to give his life a ransome for many or as the Apostle He gave himself a ransome for all the word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an adequate price or a counterprice as when one doth or undergoeth something in the room of another as when one yields himself a Captive for the redeeming of another out of Captivity or gives up his own life for the saving of another man's life so Christ gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome or counterprice submitting himself to the like punishment that his redeemed ones should have undergone The Socinians tell us that Christ's sufferings and death were not for satisfaction to God but in reference to us that we might believe the truth of his Doctrine confirmed and sealed as they say by his death and that we might yield obedience to God according to the pattern that he hath set before us and that so believing and obeying we might obtain the remission of Sins and eternal Life But the Scripture goes higher in that mutual compact and agreement betwixt God and Christ we find God the Father imposing and Christ submitting to this satisfaction Isa 53.6 1. The Father imposeth it by charging the sins of his Elect upon Jesus Christ The Lord hath laid on him the iniquity of us all not the sins themselves not the evill in them or fault of them but the guilt and penalty belonging to them this God laid upon his Son and charged it upon him he charged it as a Creditor chargeth the debt upon the Surety requiring satisfaction 2. Christ undertook it He was oppressed Ver. 7. and he was afflicted or as some translate It was exacted and he answered i.e. God the Father required satisfaction for sin and Jesus Christ was our Surety answered in our behalf Ver. 12. He bear the Sins of many he bear them as a porter that bears the burthen for another which himself is not able to stand under he bear them by undergoing the punishment which was due for them he bear them as our Surety submitting himself unto the penalty which we had deserved and by that means he made satisfaction to the justice of God Surely Christs death was not only for confirmation of his Doctrine but for satisfaction to God 4. There is in it not only a true but a copious and full satisfaction Christ's death and blood is superabundant to our sins The grace of our Lord was exceeding abundant 1. Tim. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was over-full redundant more than enough Many an humble soul is apt enough to complain Oh if I had not been so great a sinner if I had not committed such and such transgressions there might have been
ones And I looked saith John and behold a door was open in Heaven and the first voice I heard was as it were of a trumpet talking with me which said come up hither Rev. 4.1 and no sooner was he in the Spirit and entred in but he heard the new song of the four beasts Rev. 5.9 and four and twenty Elders saying to Christ Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood Come now and gather in all these several particulars there is in Christ's blood inclusively the person of Christ the price of souls a merit and satisfaction a copious and full satisfaction remission of sins reconciliation with God immunity from dangers a passage into glory I might add all other priviledges benefits dignities of the soul for they all flow from the blood of Jesus and they are all contained either expresly or vertually in the blood of Jesus and is not all this worth the looking after O my soul where is thy languor and fainting towards this blessed object Shall Ahab eagerly desire after Naboth's vineyard yea so eagerly desire it that his desire shall cast him upon his bed and is not Christ's blood better than Naboth's vineyard how is it O my soul that thou art not sick on thy bed in thy desires after Jesus when David desired strongly after God's Law he expressed his longings by the breaking and fainting of his soul Psal 119.20 81. My soul breaketh for the longing that it hath to thy judgment at all times and my soul fainteth for thy Salvation Oh where be these breakings and faintings 2 Cor. 5.2 strength of desire is expressed by the Apostle by groaning which is the language of sickness Oh where be these groanings after Christ's death when I call to mind that Christ's death is my ransome that Christ's wounds are my salves that Christ's stripes are my cures that Christ's blood is my fountain to wash in and to be clean how should I but pray in this sence His blood be upon us and on our children Oh I am undone except I have a share in this blood why it is only this blood that can heal my soul it is only this Fountain opened to the house of David and to the inhabitants of Jerusalem that can quench my thirst and now I have seen the Fountain opened how should I but thirst and cry out with the woman of Samaria O give me this water that I thirst no more John 4.15 But alas I say it I only say it Oh that I could feel it Oh my Jesus that thou wouldst breed in me ardent desires vehement longings unutterable groans mighty gaspings O that I were like the dry and thirsty ground that gapes and cleaves and opens for drops of rain when my spirit is in right frame I feel some desires after Christ's blood but how short are these desires how unworthy of the things desired come Lord kindle in me hot burning desires and then give me the desirable Object SECT IV. Of hoping in Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our Salvation in his sufferings and death Heb. 6.11 By this hope I intend only that which the Apostle calls full assurance of hope The main question is Whether I have any part in Christ's sufferings they are of excellent use and of great value to believers but what am I the better for them if I have no part in them or if I say I hope well Oh but what grounds of that hope it is not every hope that is a well grounded hope full assurance of hope is an high pitch of hope and every Christian should strive and endeavour after it now that we may do it and that we may discern it that our hope is not base but right-born that the grounds of our hope in Christ's death are not false but of the right stamp I shall lay down these signs 1. If Christ's death be mine then is Christ's life mine and converse if Christ's death be mine then is Christ's life mine Christ's active and passive obedience cannot be severed Christ is not divided we must not seek one part of our righteousness in his birth another in his habitual holiness another in the integrity of his life another in his obedience of death They that endeavour to separate Christ's active and passive obedience they do exceedingly derogate from Christ and make him but half a Saviour Heb. 7.22 was not Christ our Surety Heb. 7.22 and thereupon was he not bound to fulfil all righteousness for us i.e. as to suffer in our stead so to obey in our stead oh take heed of opposing or separating Christ's death and Christ's life either we have all Christ or we have no part in Christ now if these two be concomitants well may the one be as the sign of the other search then and try O my soul hast thou any share in Christ's life canst thou make out Christ's active obedience unto thy own soul if herein thou art at a stand peruse those Characters laid down in the life of Christ the many glorious effects flowing out of Christ's life into a Believer's soul we have discovered before 2. If Christ's death be mine then is that great end of his death accomplished in me viz. By the sacrifice of himself he hath put away sin even my sin and Heb. 9.26 Eph. 1.7 Dan. 9.24 in him I have redemption through his blood even the forgiveness of sins As on this account he suffered to finish the transgression to make an end of sins and to make reconciliation for iniquity so if his death be mine I may assuredly say my sins are pardoned and mine iniquities are done away Come then and try by this sign canst thou assure thy self that thy sins are forgiven thee hast thou heard the whispers of Gods Spirit Son or Daughter be of good comfort thy sins are remitted there is no question then but thou art redeemed by his blood thou hast part in his sufferings Indeed this very Character may seem obscure assurance of pardon is the hidden Manna the white Stone which no man knoweth saving he which receives it and feels it and yet if thou diligently observest the Spirit 's actings even this may be known remission of sin and repentance for sin are twins of a birth those two God in Scripture hath joined together If we confess our sins 1 John 1.9 Acts 8.22 Acts 5.31 Luk. 24.46 47 he is faithful and just to forgive our sins And repent and pray if the thought of thy heart may be forgiven thee And Christ is a Prince and a Saviour to give repentance to Israel and forgiveness of sins And thus it is written and thus it behoved Christ to suffer That repentance and remission of sins should be preached in his Name In this way David assured himself I said I will confess my Transgressions unto
that Respect 5. LEt us believe in Jesus carrying on the great work of our Salvation for us during his Sufferings and Death Every one looks upon this as an easie duty only the humble Soul the scrupulous Conscience cries out What! Is it possible that Christ should die suffer shed his blood for me His incarnation was wonderful his life on earth was to astonishment but that the Son of God should become man live amongst men and die such a death even the death of the Cross for such a one as I am I cannot believe it it is an abys◠past fadoming the more I consider it the more I am amazed at it suppose I had an enemy in my power man or Devil one that provokes me every day 1 Sam. 24.19 one that hunts my soul to take it away should I not say with Saul if a man find his enemy will he let him go well away It may be an ingenuous spirit such as David would do thus much but would David or any breathing soul not only spare his enemy but spill himself to save his enemy would a man become a Devil to save Devils would a man endure hell pains to free all the Devils in hell from their eternal pains and yet what were this in comparison of what Christ hath done or suffered for us It is not so much for us to suffer for Devils for we are fellow-creatures as it is for Christ God-man man-God to suffer for us Oh what an hard thing is it considering my enmity against Christ to believe that Christ died for me that he gave himself to the death even to the death of the Cross for my soul Trembling soul throw not away thy self in a way of unbelief It may thou wouldst not die for an enemy an irreconcileable enemy but are not the mercies of God above all the mercies of men O believe And that I may perswade effectually I shall say down first some Directions and secondly some Encouragements of Faith 1. For the Directions of Faith in reference to Christ's death observe these particulars 2. Faith must directly go to Christ not first to the promise and then to Christ but first to Christ and then to the promise the Person ever goes before the Prerogative 2. Faith must go to Christ as God in the flesh this was the difference betwixt the New-Testament and old-Testament-Believers their Faith directs only to God but our Faith looks more immediately to Jesus Christ Believe in the Lord Jesus and thou shalt be saved 3. Faith must directly go to Christ as God in the flesh made under the Law He continued in all things written in the book of the Law to do them and so our Faith must look upon him But of these before I shall say nothing more to these particulars 4. Faith must go to Christ not only as made under the directive part of the Law by his life but under the penal part of the Law by his death in both these respects Christ was made under the law The one half of the Law he satisfied by the holiness of his life he fulfilled the law in every jot and every tittle the other half of the Law he satisfied by his enduring the death even the death of the Cross he paid both the Principal and the Forfeiture and though men do not so yet Christ did so that the whole Law might be satisfied fully by his being under both these parts of the Law pay and penalty Come then and look upon Christ as dying it was the Serpent as lifted up and so looked at that healed the Israelites of their fiery stings Alas we are diseased in a spiritual sense as they were and Christ Jesus was lifted up as a remedy to us as the Serpent was unto them it remains therefore that as they looked up to the Brazen Serpent so we look up to Jesus believe in Jesus as lifted up for life and for salvation As Moses lifted up the Serpent in the Wilderness John 14.15 so must the Son of man be lifted up that whosoever believeth in him should not perish but have eternal life Indeed some difference there is betwixt the Serpent and Christ As 1. The Brazen Serpent had not power in if self to cure as Christ hath 2. The Serpent cured the Israelites but for a time John 11.26 to die again but whomsoever Jesus cures in a Spiritual sense he cures for ever they shall never die 3. The serpent also had its time of curing it did not alwayes retain its virtue but during the time they were in the Wilderness only Iesus Christ our Brazen Serpent doth ever retain his power and virtue to the end of the world and hence it is that in the Ministry Christ is still held forth as lifted up that all that will but look on him by faith may live 4. The Serpent sometimes a remedy against poyson was after turned even to poyson the Israelites which made Hezekiah to crush it and brake it and stamp it to powder but Jesus Christ ever remains the sovereign and healing God he is the same yesterday to day and for ever He is unchangeable in his goodness as he is in holy and divine nature he can never be defaced nor destroyed but he abideth the saviour of sinners to all eternity why then let us rather look unto Christ and believe in Christ as lifted up i.e. as he was crucified and died on the Cross In this respect he is made a fit object for a sinner's faith to trust upon and rest upon Christ as crucified as made sin and a curse for us it the object of our pardon O this is it that makes Christ's death so desirable why therein is virtually and meritoriously pardon of sin Justification redemption reconciliation and what not Oh! cries a sinner where may I set my foot how should I regain my God my sin hath undone me which way should I cast for pardon why now remember that in seeking pardon Rom. 8.34 Christ was crucified Christ as dying is principally to be eyed and looked at Who is he that condemneth it is Christ that dyed Rom. 8.34 No Question Christs active Obedience during his Life was most exact and perfect and meritorious yet that was not the expiation of sin only his passive obedience Christ only in his sufferings took away sin the guilt of sin and punishment for sin We have redemption through the blood of Christ Eph. 1.7 even the forgiveness of sins If any humble soul would have recourse to that Christ who is now in heaven let him first in the actings of his Faith consider him as crucified as lifted up as made sin for us as through whom under that consideration he is to receive pardon of sin Justification redemption reconciliation sanctification salvation 5. Faith in going to Christ as lifted up it is principally and mainly to look unto the 〈◊〉 meaning intent and design of Christ in his sufferings as he was lifted up we
his holy Spirit and thou mayest go singing to thy grave a lively saith in such particulars would set a soul in heaven even whilest yet on earth SECT VI. Of loving Jesus in that respect 6. LEt us love Jesus as carrying on the great work of our salvation for us in these particulars much hath been said already of Christ's Conception Birth Life Death Resurrection such Arguments of love as are enough to swallow up souls in love to Christ again O the treasures of love and wisdom that have been opened in former passages but as if all those were not enough for God see here new Gold mines new found out Jewels never known to be in the world before opened and unfolded in Jesus Christ Here are the incomes of the beams of light most inaccessible here are the veins of the unsearchable Glories of Jesus Christ as if we saw every moment a new heaven a new treasure of love the Bosom of Christ is yet more opened the new breathings and spirations of love are yet more manifested See! Christ for us and for our salvation is gone up to Heaven is set down at God's right hand and hath sent down the holy Ghost into our hearts in the pouring out of these Springs of Heavens love how should our souls but open the mouth-wide and take in the streams of Christ's Nectar Honey and Milk I mean his sweet and precious and dear love-breathings We have heard of Christ's invitations Come to me all ye that are weary and heavy laden but suppose Christ had never outed his love in such a love-expressing Come to me Mat. 11.28 yet Christ himself in these glorious particulars is such a drawing object the very beauty of Christ the very smell of the Garments of Christ very capacious and wide Heaven of Christ's exaltation are intrinsecally and of themselves such drawing ravishing winning objects that upon the apprehension of them we cannot chuse but love Christ as Gold that is dumb and cannot speak yet the beauty and gain of it cryeth aloud Come hither poor creature and be thou made rich so if Christ should never open his lips if he should never gently move Open to me my sister my love my dove my undefiled Cant. 5.2 for my head is full of dew and my locks with the drops of the night yet the Glory the Power the Soveraignty of Christ the exaltation of his Person and the magnificence of his Gifts should even change our souls into a Globe or mass of Divine Love and Glory As it were by the Spirit of the Lord. 2 Cor. 3.18 Two things I shall instance in which may be as the Load-stones of our love to Christ the first is his glory and the second his bounty 1. For his Glory no sooner was he ascended and set down at God's right hand but John the Divine had a sight of him and oh what a glorious sight Rev. 1.13 14 15 16. He was cloathed with a garment down to the feet and girt about the paps with a golden girdle his head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire and his feet like unto fine brass as if they burned in a furnace and his voice as the sound of many waters and he had in his right hand seven stars and out of his mouth went a sharp two edged sword and his countenance was at the Sun that shineth in his strength when John saw him thus he swoons at his feet but Christ for all his Glory holds his head in his swoon saying fear not I am the first and the last I am he that liveth and was dead ver 17 18. and behold I am alive for evermore Amen and hath the Keys of hell and of death A glorious Christ is good for swooning dying sinners would sinners but draw near and come and see this King in the chariot of love and come and see his beauty the uncreated white and red in his sweet countenance he would certainly draw their souls unto him Nay say that all the damned in hell were brought up with their burning fiery chains to the utmost door of Heaven could we strike up a window and let them look in and behold the Throne and the Lamb and the Troops of glorified spirits cloathed in white with Crowns of gold on their heads and Palms in their hands singing the eternal praises of their glorious King oh how would they be sweetned in their pain and convinced of their foolish choice and ravished with the fulness of those joyes and pleasures that are in Christ's face for evermore surely much more may this glory of Christ warm thy heart O my soul what an happiness were it to see the King on his Throne to see the Lamb the fair Tree of Life the branches which cannot for the narrowness of the place have room to grow in For the Heaven of Heavens cannot contain him What an happiness were it to see love it self and to be warmed with the heat of immediate love that comes out of the precious heart and bowels of this princely and royal Standard-bearer as yet thou canst not must not see these sights there 's no seeing the King thus in his beauty till thou comest to glory for then and then only must thou see him face to face and yet the Idea and Image of this glory is seen and may be seen of every true believing soul enough may be seen by an eye of faith to kindle in thine heart a flame of love to the Lord Jesus Christ Oh who can think of the glory that is in this dainty delightful One and not be swallowed up in love Who can think of Christ's sitting at God's right hand and sparkling in this glory round about and casting out beams of glory through East and West and North and South through Heaven and Earth and Hell and not love him with the whole heart soul and might I remember one dying and hearing some discourse of Jesus Christ Oh said she speak more of this let me hear more of this be not weary of telling his praise I long to see him how should I but long to hear of him Surely I cannot say too much of Jesus Christ in this blessed subject no man can possibly hyperbolize had I the tongues of Men and Angels I could never fully set forth Christ it involves an eternal contradiction that the creature can see to the bottom of the Creator Suppose all the sands on the Sea-shore all the Flowers Herbs Leaves twigs of Trees in Woods and Forrests all the Stars of Heaven were all rational creatures and had they that wisdom and tongues of Angels to speak of the loveliness beauty glory and excellency of Christ as gone to Heaven and sitting at the right hand of his Father they would in all their expressions stay millions of miles on this side Jesus Christ O the loveliness beauty and glory of his Countenance can I speak or you
Obedience God hath ever the first work as first Jer. 31.33 Eze. 36 26 31 Ezek. 36.25 Ezek. 36.27 Zech. 12.10 I will be your God and then ye shall be my People first I will take away the stony heart and give an heart of Flesh and then you shall loath your selves for your iniquities and for your abominations first I will sprinkle water upon you and then ye shall be clean from all your filthiness first I will put my Spirit into you and cause you to walk in my Statutes and then ye shall keep my Judgments and do them first I will pour out my Spirit of Grace and supplication upon you and then ye shall mourn as a man mourning for his only Son first I will do all and then ye shall do something A perplexed troubled spirit is apt to cry out O! alas I can do nothing I can as well dissolve a Rock as make my heart of stone a heart of flesh Mark now how the Covenant stands well ordered like an Army I will do all saith God and then thou shalt do something I will strengthen and quicken you and then ye shall serve me saith the Lord. 4. It is well ordered in respect of the end and aim to which all the parts of the Covenant are referred Eph. 1.6 the end of the Covenant is the praise of the Glory of his Grace the parts of the Covenant are the Promise and the Stipulation the Promise is either Principal or Immediate and that is God and Christ or secondary and consequential and that is Pardon Justification Reconciliation Sanctification Glorification and the Stipulation on our parts are Faith and Obedience we must believe in him that Justifies the ungodly and walk before him in all well pleasing Observe now the main design and aim of the Covenant and see but how all the streams run towards that Ocean God gives himself to the Praise of the Glory of his Grace God gives Christ to the Praise of the Glory of his Grace God gives pardon justification sanctification salvation to the praise of the Glory of his Grace and we Believe we Obey to the Praise of the Glory of his Grace and good reason for all is of Grace and therefore all must tend to the Praise of the glory of his grace it is of Grace that God hath given himself Christ pardon justification reconciliation sanctification salvation to any Soul it is of grace that we believe By grace ye are saved through faith Eph. 2.8 not of your selves it is the gift of God O the sweet and comely order of this Covenant All is of Grace and all tends to the praise and glory of this grace and therefore it is called a Covenant of grace Many a sweet soul is forced to cry I cannot believe I may as well reach heaven with a finger as lay hold on Christ by the hand of faith but mark how the Covenant stands like a well marshalled army to repel this doubt Phil. 1.29 if thou canst not believe God will enable thee to believe to you it is given to believe O the Covenant of Grace is a gracious Covenant God will not only promise good things but he helps us by his Spirit to perform the condition He works our hearts to believe in God and to believe in Christ all is of Grace that all may tend to the praise of the glory of his grace 5. Wherein is the Covenant sure I answer it is sure in the performance and accomplishment of it Isa 55.3 Hence the promises of the Covenant are called the sure Mercies of David not because they are sure unto David alone but because they are sure and shall be sure unto all the Seed of David that are in Covenant with God as David was the Promises of Gods Covenant are not Yea and Nay various and uncertain but they are Yea and Amen 2 Cor. 1.20 sure to be fulfilled Hence the stability of Gods Covenant is compared to the firmness and unmovableness of the mighty Mountains nay Mountains may depart and the hills be removed by a Miracle but my kindness shall not depart from thee neither shall the Covenant of my peace be removed Isa 54.10 saith the Lord that hath mercy on thee Sooner shall the Rocks be removed the Fire cease to burn the Sun be turned into darkness and the very heavens be confounded with the earth than the promise of God shall fail psal 19.7 The testimony of the Lord is sure saith David Christ made it and writ it with his own blood to this very end was Christ appointed and it hath been all his work to ensure Heaven to his Saints Some question whether it be in Gods present power to blot a name out of the Book of Life We say no his deed was at first free but now it is necessary not absolutely but ex Hypothesi upon supposition of his eternal Covenant Hence it is that the Apostle sayes If we confess our Sins He is Faithful 1 John 1.9 and Just to forgive us our Sins It is Justice with God to pardon the Elect's Sins as the Case now stands Indeed Mercy was all that saved us primarily but now Truth saves us and stands engaged with Mercy for our Heaven And therefore David prayes Send forth Mercy and Truth and save me We find it often in the Psalms as a Prayer of David Psâ—l 57.3 Ps 31.1 3 24. 119.40.143.1 Deliver me in Thy Righteousness and Judge me according to Thy Righteousness and Quicken me in Thy Righteousness and In Thy Faithfulness answer me and In Thy Righteousness Now if it had not been for the Covenant of Grace surely David durst not have said such a word The Covenant is sure in every respect Isa 55.3 I will make an Everlasting Covenant with you saith God even the sure Mercies of David 6. Whether is Christ more clearlier manifested in this Breaking-forth of the Covenant than in any of the Former The Affirmative will appear in that we find in this Manifestation these Particulars 1. That He was God and Man in One Person David's Son and yet David's Lord The Lord said unto my Lord Sit Thou on My Right Hand Psal 110.1 until I make Thine Enemies Thy Foot-stool 2. That He suffered for us and in His Sufferings How many Particulars are discovered As first His Cry My God My God Why hast Thou forsaken Me Secondly Psal 22.1 Mat. 27.46 Psal 22.8 Mat. 27.43 Ps 22.16 17 18. Mat. 27.35 Psal 16.10 Acts 2.31 Psal 68.18 Ephes 4.8 The Jews Taunts He trusted on the Lord that He would deliver Him let Him deliver Him if He delight in Him Thirdly The very Manner of His Death They pierced My Hands and My Feet I may tell all My Bones they look and stare upon Me they part My Garments among them and cast Lots upon My Vesture 3. That He Rose again for us Thou wilt not leave My Soul in Hell neither wilt Thou suffer Thine
Saints now have or which the Saints shall have unto the end of the World it is to be conveyed through that flesh yea the Spirit it self dwells in it and is conveyed through it and therefore if they had so much Gospel-Spirit in the time of the Old Testament which indeed was rare how much more should we go to Christ as God in the flesh and look upon it as a standing Ordinance and believe perfectly on it 3. Faith must go and lye at the feet of Christ faith must fix and fasten it self on this God in our flesh some go to Christ and look on Jesus with loose and transient glances they bring in but flashy secondary ordinary actings of faith they have but course and common apprehensions of Jesus Christ Oh but we should come to Christ with solemn serious spirits we should look on Jesus piercingly till we see him as God is in him and as such a person thus and thus qualified from Heaven we should labour to apprehend what is the riches of this glorious mystery of Christ's Incarnation we should dive into the depths of his glorious actings we should study this mystery above all other studies nothing is so pleasant and nothing is more deep that one person should be God and Man that God should be man in our nature and yet not assume the person of a man that blessedness should be made a curse that Heaven should be let down into Hell that the God of the world would shut himself up as it were in a body that the invisible God should be made visible to sense that all things should become nothing and make it self of no reputation that God should make our nature which had sinned against him to be the great Ordinance of Reconciling us unto himself that God should take our flesh and dwell in it with all his fulness and make that flesh more Glorious than the Angels and advance that flesh into oneness with himself and through that flesh open all his councels and rich discoveries of love and free-grace unto the Sons of men that this Man-God God-Man should be our Saviour Redeemer Reconciler Father Friend Oh what mysteries are these no wonder if when Christ was born John 1.14 the Apostle cryes we saw his glory as of the only begotten Son of God noting out that at first sight of him so much glory sparkled from him as could appear from none but a God walking up and down the world O my soul let not such a treasury be unlookt into set faith on work with a redoubled strength surely we live not like men under this great design if our eye of faith be not firmly and stedfastly set on this O that we were but insighted into these glories that we were but acquainted with these lively discoveries Gal. 2.20 how blessedly might we live by the Faith of the Son of God who loved us and gave himself for us 4. Faith must look principally to the end and meaning of Christ as God coming in the Flesh Now what was the design and meaning of Christ in this The Apostle answers Rom. 8.3 Rom. 8.3 God sent his Son in the likeness of sinful Flesh to condemn sin in the Flesh i.e. God the Father sent into the World his eternal and only begotten Son whom in his eternal counsel he had designed to the Office of a Mediator to take away or abolish in the first place Original Sin Mark these two words he condemned Sin in the Flesh the first word condemned is by a Metonymy put for that which follows Condemnation namely for the abolishing of sin as condemned persons used to be cut off and to be taken out of the World that they may be no more so Christ hath condemned or abolished this Sin For the second word in the Flesh is meant that Humane Nature which Christ assumed he abolished sin altogether in his own nature and that Flesh of his being perfectly holy and the holiness of it being imputed unto us it takes away our guilt in respect of the impureness of our Nature also Some may object if this were so then were we without Original sin I answer the Flesh or the Nature which Christ took upon him was altogether without sin and by imputation of it we are in proportion freed from sin Christ had not the least spot of Original sin and if we are Christs then is this sin in some measure abolished and taken out of our hearts But howsoever the filth of this sin may remain in part yet the guilt is removed in this respect the purity of Christs Humane Nature is no less reckoned to us for the curing of our defiled Nature than the sufferings of Christ are reckoned to us for the remission of our actual Sins O my Soul look to this end of Christ as God in the Flesh if thou consider him as made Flesh and Blood and laid in a Manger think withal that his meaning was to condemn sin in our Flesh there flows from the Holiness of Christs Nature such a power as countermands the power of our Original sin and acquits and discharges from the condemnation of the same Sin not only the Death and Life but also the Conception and Birth of Christ hath its influence into our Justification Oh the sweet that a lively Faith may draw from this Head 4. The Encouragements to bring on Souls to believe on Christ Incarnate we may draw 1. From the excellency of this Object This very Incarnation of Christ is the Foundation of all other actings of God for us it is the very Hinge or Pole on which all turn it is the Cabinet wherein all the Designs of God do lie Election Redemption Justification Adoption Glorification are all wrapt up in it it is the highest pitch of the Declaration of Gods Wisdom Goodness Power and Glory Oh what a sweet Object of Faith is this I know there are some other things in in Christ which are most proper for some Acts of Faith as Christ dying is most proper for the pardon of actual sin and Christ rising from the dead is most proper for the evidencing of our Justification but the strongest purest Acts of Faith are those which take in Christ as such a Person laid out in all this Glory Christs Incarnation is more general than Christs Passion or Christs Resurrection and as some would have it includes all Christs Incarnation holds forth in some sort Christ in his fulness and so it is the full and compleat subject of our Faith or if it be only more comprehensive why then it requires more comprehensive Acts of Faith and by consequence we have more enjoyments of Christ this way than any other way Come poor Soul I feel I feel thy eyes are running to and fro the World to find comforts and happiness on Earth O come cast thy eyes back and see Heaven and Earth in one Object look fixedly on Christ Incarnate there is more in this than in all the variety
with Christ nevertheless I live c. he conjoins the death of Christ and the life of Christ in one and the same soul q. d. no man knows the benefit of Christs death but he that feels the virtue of Christ's life there 's no assurance of Christs dying for us but as we feel Christ living in us if the power of Christs death mortifie my lusts then the virtue of Christ's life will quicken my soul but what means he by this I live yet not I but Christ liveth in me It seems some Paradox I live yet not I but a right interpretation reconciles all as this I live to God and not unto my self I live to Christ and not unto the World I live according to the Will of God and not after my own lust and fancy or as some would have it I live under grace and not under the Law q. d. Sometimes I lived wholly under the Law which made me a persecutor of the Church of God which wrought in me all manner of Concupiscence and slew me and then I found my self to be dead in sin but now I have embraced Christ and am no more the man I was now I feel Christ quickning ruling guiding and strengthning me by his Spirit now I live spiritually and holily not of my self but from another The very whole of Christians is from Christ Christ is both Fountain-filling and Life-quickning I live yet not I but Christ liveth in me Christs life hath an influence infusion transmission into our selves in reference to spiritual life Look as the Heavens by an influence into the Earth do quicken and enliven the Earth and make all the seeds and roots hidden in the Earth to revive and put forth themselves Matth. 4.2 so there is an influence that goes forth from the Sun of Righteousness into the Souls of men reviving and quickning them and making them of dead to become living and of barren to become fruitful To you shall the Sun of Righteousness arise with healing in his wings and ye shall go forth and grow up as the Calves of the Stall O my Soul question thy self in these few particulars dost thou live to God and not to thy self dost thou live to Christ and not to the World dost thou derive thy life from Christ and hath that life of Christ a special influence into thy soul dost thou feel Christ living in thy understanding and will in thy imagination and affections in thy duties and services 1. In thy understanding by prizing the knowledge of Christ by determining to know nothing in comparison of Christ 2. In thy will by making thy will free to chuse and embrace Christ and by making his will to rule is thy will 3. In thy imagination by thinking upon him with more frequency and delight by having more high and honorable and sweeter apprehensions of Christ than of all the Creatures 4. In thy affections by fearing Christ above all earthly powers and by loving Christ above all earthly persons 5. In thy duties and services by doing all thou dost in his Name by his assistance and for his glory why then here 's another ground of thy hope surely thou hast thy part in Christs Life Away away with all dejecting doubts and perplexing fears while Christ was in Augustines eye he said I dare not despond I know who hath said it and I dare build upon it this Anchor of hope thus cast out and fastning upon Christ it would be admirably useful when Billows of Temptation beat upon Souls this Helmet of Hope thus used would keep off many blows whereby the comforts of distrustful spirits are many times sadly battered O my Soul look to the grounds of thy hope if thou findest the power of sin dying in thee if thou walkest as Christ walked if thou admirest adorest believest and obeyest thy Christ if thou livest and livest not but in deed and in truth it is Christ that lives in thee why then thou maist comfortably hope and assure thy self that Christs habitual righteousness and actual holiness is imputed to thy justification thou maist confidently resolve that every passage of Christs Life so far as Legal or Moral belongs unto thee What would ever Christ have come with his power against thy power of sin if he had not meant to rescue thee Would Christ ever have set thee a Copy and have held thy hand and thy heart to have writ legibly after him if he had not meant thee for a Scribe instructed unto the Kingdom of Heaven Mat. 13.55 would Christ in his several actings have set himself before thee as the Object of Admiration Adoration Belief and Obedience if he had not meant to own thee and to be owned by thee would Christ ever have come so near to thee as to have lived in thee to have been the soul of thy soul and the life of thy life the All of thy understanding and will imaginations and affections duties and services if he had not purposed to have saved thee by his life Rom. 5.10 Lam. 3.26 Surely it is good that I both hope and quietly wait for the Salvation of God I cannot hope in vain if these be the grounds of my hope SECT V. Of Believing in Jesus in that respect 5. LEt us believe in Jesus carrying on the great work of our Salvation in his Life Many Souls stand aloof not daring to make a particular application of Christ and his Life to themselves but herein is the property of Faith it brings all home and makes use of whatsoever Christ is or does for himself To ponder Christ's actions during his Life and the influence of his actions to all that are his what is this to me unless I believe my own part in all this Oh I dare not believe cries many a poor soul is it credible that Jesus Christ the Son of God the brightness of his Fathers Glory the express Image of his Fathers Person should be incarnate for me and lead such a life upon Earth for my soul What! to be baptized to be tempted to manifest himself in the form of man to whip the Buyers and Sellers out of his Temple to preach up and down the Gospel of the Kingdom to work miracles among men to send abroad his Apostles with a commission to preach to invite sinners to ease the burden of duties and in a word to publish the righteousness of his Nature and Life and all this and a thousand times more than all this for my soul O what am I or what is my Fathers House If God should let me live one year in Heaven it were infinite mercy but that the God of Heaven should live so many years on Earth and that all that while he should empty himself in watching fasting praying preaching for my sake Oh the depth Oh the depth I cannot believe Sweet Soul be not faithless but believing I know it is an hard and difficult thing but to help on a trembling soul I shall first
Christ sweat it out wonderfully even by a bloody sweat in the first Garden Death first made its entrance into the world and in this Garden Life enters to restore us from Death to Life again in the first Garden Adam's Liberty to sin brought himself and all us into bondage and in this Garden Christ being bound and fettered we are thereby freed and reduced to liberty I might thus descant in respect of every Circumstance but this is the sum in a Garden first begun our sin and in this Garden first began the Passion that great Work and Merit of our Redemption 4. Christ goes especially into this Garden that his enemies might the more easily find him out the Evangelist tells us that this Garden was a place often frequented by Jesus Christ so that Judas which betrayed him knew the place John 18.2 for Jesus oftentimes resorted thither with his Disciples sure then he went not thither to hide himself but rather to expose himself and like a noble Champion to appear first in the field and to expect his enemies Thus it appears to all the world that Christ's death was voluntary He poured forth his soul unto death saith the Prophet he gave himself for our sins saith the Apostle nay Isa 53.12 Gal. 1.4 John 10.17 18 himself tells us therefore doth my Father love me because I laid down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again But I will not stay you at the Door let us follow Christ into the Garden and observe his Prayer and his Sufferings there SECT IV. Of the Prayer that Christ there made JEsus entring the Garden he left his Disciples at the entrance of it calling with him Peter James and John they only saw his transfiguration the earnest of his future Glory and therefore his pleasure was that they only should see of how great glory he would disrobe himself even for our sakes In the garden we may observe first his Prayer and secondly his Passion 1. He betakes himself to his great Antidote which himself the great Physitian of our souls prescribed to all the world he prayes to his heavenly Father he kneels down and not only so but falls flat upon the ground he prayes with an intention great as his sorrow and yet with a submission so ready Mat. 26.39 as if the Cup had been the most indifferent thing in the world The Form of his Prayer ran thus O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt In this Prayer observe we these Particulars 1. The person to whom he prayes O my Father 2. The matter for which he prayes Let this Cup pass from me 3. The Limitation of this Prayer If it be possible and if it be thy will 1. For the Person to whom he prayes it is his Father As Christ prayed not in his Godhead but according to his Manhood so neither prayed he to himself as God but to the Father the first person of the God-head Hence some observe that as the Father sometimes saying This is my beloved Son he spake not to himself but to the Son so the Son usually saying O my Father he prayes not to himself but to the Father 2. For the Matter of his Prayer Let this Cup pass from me Some interpret thus Let this Cup pass by me Oh that I might not taste it But others thus Let this Cup pass from me though I must taste it yet Oh that I may not be †Quod dicit transfer calicem istum a me non hoc est non adveniat mihi nisi enim advenerit transferri non poterit sed sicut quod praeterit nec intactum est noc permanens sic Salvator leviter invadentem tentationem flagitat pelli Sic Dionisius Alexandrin Heb. 5.7 too long or tediously annoyed by it That which leads unto this last interpretation is that of the Apostle Christ in the dayes of his flesh offered up Prayers and Supplications with strong cries and tears unto him that was able to save him from death and he was heard in that which he feared Heb. 5.7 How was he heard not in the removal of the Cup for he drank it up all but in respect of the tedious annoyance or poysoning of the Cup for though it made him sweat drops of blood though it grieved him and pained him and made him cry out My God my God why hast thou forsaken me Though it cast him into a sleep and laid him dead in his Grave and there sealed him for a time yet presently within the space of forty hours or thereabouts he revived and awakened as a Lion out of sleep or as a Giant refreshed with wine and so it passed from him as he prayed in a very short time and by that short and momentary death he purchased to his people everlasting Life 3. For the Limitation of his Prayer If it be possible if it be thy will He knows what is his Fathers will and he prayes accordingly and is willing to submit unto it if the passing of the Cup be according to the last interpretation we shall need none of these many distinctions to reconcile the will of God and Christ If it be possible signifies the earnestness of the Prayer and if it be thy will the submission of Christ unto his Father the Prayer is short but sweet How many things needful to a Prayer do we find concentred in this one instance Here is Humility of Spirit Lowliness of Deportment Importunity of Desire a Fervent Heart a Lawful Matter and a Resignation to the will of God Some think this the most fervent prayer that ever Christ made on earth If it be possible O! if it be possible let this Cup pass from me And I think it was the greatest dereliction and submission to the will of God that ever was found upon the earth for whether the Cup might pass or not pass he leaves it to his Father nevertheless not as I will but as thou wilt q. d. Though in this Cup are many Ingredients it is full red and hath in it many dregs and I know I must drink and suck out the very utmost dreg yet whether it shall pass from me in that short time or continue with me a long long time I leave it to thy will I see in respect of my humanity there is in me flesh and blood O! I am frail and weak I cannot but fear the wrath of God and therefore I pray thus earnestly to my God O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt But what was there in the Cup that made Christ pray thus earnestly that it might pass from him I answer 1. The great pain that he must endure the buffettings whippings bleedings crucifying all the torments from first to
should be defiled the very prophane can learn to be superstitious in lesser matters how many amongst us will make conscience of outward Ceremonies as of eating meats observing dayes but as for the weightier matters of the Law Judgment and mercy they leave them undone 3. Christ is most falsly accused of Sedition seduction and usurpation it were indeed to be wished that they who take upon them the name of Christianity were guiltless of such crimes but let them look to it who are such This I am sure was Christ's Rule and Practise Be subject to every constitution and authority of man 1 Pet. 2.13 Rom. 13.2 for the Lord's sake If any dare to resist the Power that is of God they shall receive to themselves damnation Nor can we excuse our selves because our Governours are not Godly for all the Governours to whom Christ and his Apostles submitted themselves and to whom all those strict precepts of duty and Obedience related in the New Testament were no better for ought I know than Tyrants Persecuters Idolaters and Heathen-Princes 4. Christ is examined only of his usurpation Art thou the King of the Jews the men of this world mind only worldly things the Apostles so describes them Phil. 3.19 who mind earthly things Pilate regards not Christ's Doctrine but he is afraid lest he should aspire the Kingdom and concerning this our Saviour puts him out of doubt My Kingdom is not of this world As Pilate and Christ so Worldlings and Christians are of different Principles they mind earthly things but our Conversation saith the Apostle is in heaven our conversation i.e. the aim and scope of our hearts in every action Ver. 20. is only for heaven whatsoever we do it should some way or other fit us for Heaven we should still be laying in for heaven against the time that we shall come and live there we should have our thoughts and hearts set upon heaven so it is said of holy Mr. Ward that being in the midst of a Dinner very contemplative and the People wondering what he was musing about he presently breaks out for ever for ever for ever and though they endeavoured to still him yet he still cryed out for ever for ever for ever Oh eternity to be for ever in heaven with God and Christ how shall this swallow up all other thoughts and aims and especially all wordly careful sinful thoughts aims or ends 2. Pilate having dismissed Jesus this hour is concluded with a sad disaster of wicked Judas then Judas which betrayed him when he saw that he was condemned Mat. 27.3 repented himself c. Now his conscience thaws and grows somewhat tender but it is like the tenderness of a Boyle which is nothing else but a new disease there is a repentance that comes too late Esau wept bitterly and repented him when the Blessing was gone the five foolish Virgins lift up their voices aloud when the gates were shut and in hell men shall repent to all eternity and such a repentance was this of Judas about midnight he had recieved his mony in the house of Annas and now betimes in the morning he repents his bargain and throws his mony back again the end of this Tragedy was that Judas died a miserable death he perished by the most infamous hands in the world i. e by his own hands he went and hanged himself And as Luke he fell headlong and burst asunder in the midst and all his Bowels gushed out Mat. 27.5 In every passage of his death we may take notice of God's Justice and be afraid of sin it was just that he should hang in the air who for his sin was hated both of heaven and earth and that he should fall down headlong who was fallen from such an height of honour and that the Halter should strangle that throat through which the Voice of treason had founded and that his Bowels should be lost who had lost the bowels of all pity piety and compassion and that his Ghost should have its passage out of his midst he burst asunder in the midst and not out of his lips because with a kiss of his lips he had betrayed his Lord our blessed Jesus Here 's a warning-piece to all the world Vse who would die such a death for the pleasure of a little sin or who would now suffer for millions of Gold that which Judas suffered and yet suffers in hell for thirty pieces of silver Now the Lord keep our souls from betraying Christ and from despairing in God's mercy through Christ Amen Amen I see one sand is run I must turn the Glass now was the seventh hour and what were the passages of that hour I shall next relate SECT II. Of Christ's Mission to Herod and the Transactions there Luke 23.7 ABout seven in the Morning Jesus was sent to Herod who himself also was at Jerusalem at that time The reason of this was because Pilate had heard that Christ was a Galilean and Herod being Tetrarch of Galilee he concludes that Christ must be under his Jurisdiction Ver. 8. Herod was glad of the honour done to him for he was desirous to see Christ of a long season because he had heard many things of him and he hoped to have seen some Miracle done by him That which I shall observe in this passage is Ver. 9. 1. Herod's questioning of Jesus Christ 2. Christ's silence to all his questions 3. Herod's derision and Christ's dismission back again to Pilate Luke 23.8 1. Herod questioned with him in many words what those words were are not expressed only we have some conjectures from Luke 23.8 q. d. What! art thou he concerning whom my Father was so mocked of the Wise men and for whose sake my Father slew all the Children that were in Bethlehem I have heard thou hast changed water into Wine and hast multiplyed Loaves whereon so many thousands fed come do something at my request which elsewhere thou hast done without request of any come satisfie my desire work now but one Miracle before me that I may be convinc'd of thy Divinity I dare not deliver these words as certain truths because of that silence that is in Scripture only we read that he hoped to have seen some Miracle done by him Herod could not abide to hear his Word and to bear his yoke but he was well content to see the works and miracles of Jesus Christ 2. Whatever his questions were he answered him nothing many reasons are given in for this Ver. 9. as 1. Because he enquired only in curiosity and with no true intent or end Prov. 26.4 Jam. 4.3 concerning which saith the wise man Answer not a fool according to his folly And ye ask and receive not saith James because ye ask amiss 2. Because Christ had no need of defence at all let them go about to Apologize that are afraid or guilty of death as for Christ he despiseth their Accusations
consider that my sins were the cause of all methinks I should need no more arguments for self-abhorring Christians would not your hearts rise aganst him that should kill your Father Mother Brother Wife Husband dearest Relations in all the World O then how should your hearts and souls rise against sin surely your sin it was that murthered Christ that killed him who is instead of all relations who is a thousand thousand times dearer to you than Father Mother Husband Child or whomsoever Job 42.6 one thought of this should methinks be enough to make you say as Job did I abhor my self and repent in dust and ashes Oh what 's that cross on the back of Christ My sins Oh what 's that Crown on the head of Christ My sins Oh what 's that nail in the right hand and that other in the left hand of Christ My sins Oh what 's that spear in the side of Christ My sins Oh what are those nails and wounds in the feet of Christ My sins With a spiritual eye I see no other engine tormenting Christ no other Pilate Herod Annas Caiaphas condemning Christ no other Souldiers Officers Jews or Gentiles doing execution on Christ but only sin Oh my sins my sins my sins John 3.14 15. 2. Comfort we our selves in the end and aim of this death of Christ As Moses lifted up the Serpent in the Wilderness so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal life The end of Christ's crucifying is the material business and therefore let the end be observed as well as the meritorious cause without this consideration the contemplation of Christ's death or the meditation of the story of Christ's sufferings would be altogether unprofitable now what was the end surely this John 12.32 1 Pet. 2.24 Christ lifted up that he might draw all men unto him Christ hanged on a Tree that he might bear our sins on the Tree this was the plot which God by ancient design had aimed at in the crucifying of Christ and thus our faith must take it up indeed our comfort hangs on this the intent aim and design of Christ in his sufferings is that welcome news and the very Spirit of the Gospel O remember this Christ is crucified and why so that whosoever believeth in him should not perish but have life everlasting We are now at the height of Christ's sufferings and the Sun is now in his meridian or height of ascent Mat. 27.45 I shall no more count hour by hour for from the sixth hour till the nineth hour that is from twelve till three in the afternoon there was darkness over all the Land But of that and of the consequents after it in the next Section SECT VII Of the consequents after Christ's crucifying THe particulars following I shall quickly dispatch As thus 1. About twelve when the Sun is usually brightest it began now to darken This darkness was so great that it spread over all the Land of Jewry some think over all the World Luke 23.44 so we translate it in Luke And there was a darkness over all the Earth and many Gentiles besides Jews observed the same as a great miracle Dionisius the Areopagite as Suidas relates could say at first sight of it Suid. in vita Sa Dion Either the World is ending or the God of Nature is suffering This very darkness was the occasion of that Altar erected in Athens and dedicated unto the unknown God Of this prophesied Amos And it shall come to pass in that day that I will cause the Sun to go down at noon Acts 17 23. Amos 8.9 and I will darken the Earth in a clear day The cause of this darkness is diversly rendered by several Authors some think that the Sun by Divine power with-drew and held back its beams Others say Hier. in Mat. 17. Orig. tract 35. in Matth. Dionis Epist. 7. ad Policarpum that the obscurity was caused by sâ—me thick clouds which were miraculously produced in the air and spread themselves over all the earth Others say that this darkness was by a wonderful interpoposition of the Moon which at that time was at full but by a miracle interposed it self betwixt the Earth and Sun Whatsoever was the cause it continued for the space of three hours as dark as the darkest winters night 2. About three which the Jews call the nineth hour the Sun now beginning to receive his light Jesus cryed with a loud voice Eli Eli Lamasabachthani my God my God why hast thou forsaken me And then that the Scriptures might be fulfilled Matth. 27.46 John 19.28 30. Luke 23.46 he said I thirst And when he had received the vinegar he said it is finished And at last crying with a loud voice he said Father into thy hands I commend my Spirit and having said thus he gave up the ghost I cannot stay on these seven words of Christ which he uttered on the cross his words were ever gracious but never more gracious than at this time we cannot find in all the Books and Writings of men in all the Annals and Records of time either such sufferings or such sayings as were these last words and wounds sayings and sufferings of Jesus Christ John 19.30 And having said thus he gave up the ghost Or as John relates it He bowed his head and gave up the ghost He bowed not because he was dead but first he bowed and then dyed the meaning is he dyed willingly without constraint cheerfully without murmur what a wonder is this life it self gives up his life and death it self dyes by his death Jesus Christ who is the Author of life the God of life layes down his life for us and death it self lyes for ever nailed to that bloody cross in the stead of Jesus Christ And now we may suppose him at the gates of Paradise calling with his last words to have them opened that the King of glory might come in 3. About four in the afternoon he was pierced with a spear and there issued out of his side both blood and water And one of the Souldiers with a spear pierced his side and forthwith came there out blood and water How truly may we say of the Souldiers John 19.34 that after all his sufferings they have added wounds they find him dead and yet they will scarce believe it until with a spear they have search'd for life at the well-head it self even at the heart of Christ And forthwith there came out blood and water this was the Fountain of both Sacraments the Fountain of all our happiness Zach. 13.1 The Fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness There are three that bear-witness on earth saith John the Spirit and the Water 1 John 5.8 and the Blood Out of the side of Christ being now dead there issues water and blood signifying
that he is both our justification and sanctification Physitians tell us that about the heart there is a film or skin like unto a purse wherein is contained clear water to cool the heat of the heart and therefore very probable it is that that very skin or pericardium was pierced through with the heart and thence came out those streams of blood and water O gates of Heaven O windows of Paradise O Palace of refuge O Tower of strength O Sanctuary of the Just O flourishing bed of the Spouse of Solomon methinks I see water and blood running out of his side more freshly than those golden streams which ran out of the garden of Eden and watered the whole world Here if I could stay I might lengthen my Doctrine during my life oh it were good to be here it were a large field and a blessed subject 4. About five which the Jews call the eleventh and the last hour of the day Christ was taken down and buried by Joseph and Nicodemus But enough I must not wear out your patience altogether Thus far we have propounded the blessed object of Christ's suffering and dying for us our next work is to direct you as formerly in the art or mystery how you are to look unto him in this respect CHAP. III. SECT I. Of knowing Jesus as carrying on the great work of our salvation in his death 1. LEt us know Jesus carrying on the great work of our Salvation during his sufferings and death This is the high point which Paul was ever studying on and preaching on and pondering on For I determined not to know any thing among you 1 Cor. 2.2 save Jesus Christ and him crucified Christ crucified is the rarest piece of knowledge in the world the person of Christ is a matter of high speculation but Christ further considered as cloathed with his garments of blood is that knowledge which especially Paul pursues he esteems not reckons not determines not to make any profession of any other science or doctrine than the most necessary and only saving knowledge of Christ crucified O my soul how many dayes and months and years hast thou spent to attain some little measure of knowledge in the Arts and Tongues and Sciences and yet what a poor skill hast thou attained in respect of the many thousands of them that knew nothing at all of Jesus Christ and what if thou hadst reached out to a greater proficiency couldst thou have dived into the secrets of Nature couldst thou have excelled the wisdom of all the children of the East country and all the wisdom of Egypt 1 Kings 4.33 and the wisdom of Solomon who spake of beasts of fowls of fishes of all trees from the Cedar tree that is in Lebanon even to the hyssop that springeth out of the wall yet without the saving knowledge of Christ crucified Christ suffering bleeding and dying all this had been nothing see Eccles 1.18 only that knowledge is worth the having which refers to Christ and above all that is the rarest piece of Christ's humiliation which holds him forth suffering for us and so freeing us from hell sufferings Come then and spend thy time for the future more fruitfully in reading learning knowing this one necessary thing Study Christ crucified in every piece and part O the precious truths and precious discoveries that a studying head and heart would hammer out here much hath been said but a thousand-thousand times more might yet be said we have given but a little scantling of that which Christ endured Volumes might be written till they were piled as high as heaven and yet all would not serve to make out the full discoveries of Jesus's sufferings Study therefore and study more but be sure thy study and thy knowledge be rather practical than speculative do not meerly beat thy brains to learn the history of Christ's death but the efficacy vertue and merit of it know what thou knowest in reference to thy self as if Jesus had been all the while carrying on the business of thy souls salvation as if thou hadst stood by and Christ had spoke to thee as sometimes to the women Weep not for me but for thy self thy sins caused my sufferings and my sufferings were for the abolition of thy sins SECT II. Of considering Jesus in that respect 2. LEt us consider Jesus carrying on this great work of our salvation during his sufferings and death Zach. 12.10 Heb. 12.2 They shall look upon me whom they have pierced saith the Prophet i.e. they shall consider me and accordingly is the Apostle looking unto Jesus or considering of Jesus the Author and finisher of our faith who for the joy of our salvation set before him endured the cross and despised the shame Then indeed and in that act is the duty brought in it is good in all respects and under all considerations to look unto Jesus from first to last but above all this Text relates firstly to the time of his sufferings and hence it is that Luke calls Christ's passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a theory or sight And all the people that came together to that sight Luke 23.48 smote their breasts and returned Not but that every passage of Christ is a theory or sight worthy our looking on or considering of Christ in his Fathers purpose and Christ in the promise and Christ in performance Christ in his birth and Christ in his life O how sweet what blessed objects are these to look upon but above all consider him saith the Apostle that endured such contradiction of sinners against himself Heb. 12.3 Ver. 2. Consider him who for the joy that was set before him endured the cross and despised the shame of all other parts acts or passages of Christ the holy Ghost hath only honoured Christ's passion his sufferings and his death with this name of theory and sight Why surely this is the theory ever most commended to our view and consideration O then let us look on this consider of this As in this manner 1. Consider him passing over the Brook Cedron it signifies the wrath of God and rage of men the first step of his passion is sharp and sore he cannot enter the door but first he must wade through cold waters on bare feet nor must he only wade through them but drink of them through many tribulations must he go that will purchase souls and through many tribulations must they go that will follow after him to the Kingdom of Glory Consider him entring into the Garden of Gethsemane in a garden Adam sinned and in this garden Christ must suffer that the same place which was the nest where sin was hatched might now be the child-bed of grace and mercy into this garden no sooner was he entred but he began to be agonized all his powers and passions within him were in conflict Consider O my soul how suddenly he is struck into a strange fear never was man so afraid of the torments of
hope This is to undervalue Christ's redemption this is to think there is more in sin to damn than in Christ's sufferings to save whereas all thy Sins to Christ are but as a little cloud to the glorious Sun yea all the Sins of all the men in the world are but to Christs merits as a drop to the Ocean I speak not this to encourage the presumptuous sinner for alass he hath no part in this satisfaction but to comfort the humble sinner who is loaden with the sense of his Sins what though they were a burthen greater than he can bear yet they are not a burthen greater than Christ can bear there is in Christ's blood an infinite treasure able to sanctifie thee and all the World there is in Christs death a ransome a counterprice sufficient to redeem all the sinners that ever were or ever shall be the price is of that nature that it is not diminished though it be extended to never so many as the Sun hath fulness of light to enlighten all the world and if the blind do not see by it it is no any scarcity of light in the Sun but by reason of his own indisposition so if all men are not acquitted by Christ's death it 's not because that was insufficient as if it had not vertue enough to reach them as well as others but because they by their unbelief do reject this remedy Oh what large room hath saith to expatiate in sit down and dive and dive yet thou canst not come to the bottom of Christ's blood but as the Prophet Ezekiel saw still more and greater abominations so mayest thou in the sufferings of Christ observe more and more fulness See what a notable opposition the Apostle makes Rom. 5.15 16 17 18 19 20 21. between the first and second Adam proving at large that Christ doth super-abound in the fruits of his grace above the first Adam in the fruits of his sin he calls it grace and the abundance of grace and this abundance of grace reigneth to life Ver. 17. so that these Texts should be like so much oyl poured into the wounds of every broken-hearted sinner Oh is there any thing that can be desired more than this 5. There is in it remission of sins so saith Christ Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins Remission of sins is attributed to Christ's death as a cause it is not thy tears or prayers or rendings of heart that could pay the least farthing Heb. 9.22 Without shedding of blood saith the Apostle there is no remission God will have tears and blood also though not for the same purpose for all thy tears thou must flie to Christ only as the cause it is true thou must mourn and pray and humble thy self but it 's Christ's blood only that can wash us clean Oh remember this God will not pardon without satisfaction by the blood of Christ And surely this makes Christ's death so desirable Oh my sins afflict me cries many a one Oh I am loathsome in mine own eyes much more in Gods surely God is offended with my dulness slothfulness and my thousand imperfections I am all the day long entangled with this sin and that sin and the other sin but let this contrite spirit look on Christ's death and therein he may find all sin is pardoned see here what an Argument is put into thy mouth from these sufferings of Christ well mayest thou say O Lord I am unworthy but it is just and right that Christ obtain what he died for Eph. 2.13 14. O pardon my sins for his death's sake and for his precious blood sake 6. There is in it reconciliation and peace with God In Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace who hath made both one and hath broken down the middle wall of partition between us Rom. 5.10 Eph. 2.16 Col. 1.20 When we were enemies we were reconciled unto God by the death of his Son that he might reconcile both viz. Jews and Gentiles unto God in one body by the Cross And having made peace through the blood of his Cross by him â—o reconcile all things to himself This certainly should admirably support the drooping soul it may be thou cryest My sins have made a breach betwixt God and my soul I have warred against heaven and now God wars against me and oh what odds if the Lord be angry yea but a little what will become of my poor soul is a little stubble able to contend with the consuming fire how then should I contend with God but come now and look on Christ's death as the means and meritorious cause of reconciliation and thou canst not but say O this death is desirable When God the Father looks at a sinner in the bloody glass of Christ then saith God Oh now fury and wrath is not in me I have no more quarrel or controversie with this soul seeing Christ hath suffered it is enough I have as much as my justice can demand my frowns are now turned into smiles and my rod of iron into a Scepter of grace Why this is it that makes Christ's death and blood so desirable to the soul what shall Jacob so rejoyce in seeing Esau's face altered to him shall he say to Esau I have seen thy face as the face of God how much rather may the humble and believing sinner be filled with gladness when through Christ's blood shall be thus appeased and reconciled with him 7. There is in it immunity and safety from all the judgments and dangers threatned against our sins Surely if there were such force in the blood of the type that by the effusion of it the Israelites lay safe and untouched of the revenging Angel how much more in the blood of Christ Rev. 12.11 Satan himself is said to be overcome by the blood of the Lamb and God's revenge due to our sins is said to be removed by the blood of Jesus therefore it is called The blood of sprinkling that speaks better things than the blood of Abel Heb. 12.24 the blood of sprinkling was for safety and Christ's blood is for safety it cries not for revenge as Abel's blood cryed but for mercy and for deliverance from all misery 8. There is in it a blessed vertue to open Heaven and to make passage thither for our souls Having boldness or liberty to enter into the holiest by the blood of Jesus Heb. 10.19 it is the blood of Christ that rents the Vail and makes a way into the Holy of Holies that is into the Kingdom of Heaven without this blood there is no access to God it is only by the blood of Christ that heaven is open to our prayers and that Heaven is open to our persons this blood is the key that unlocks Heaven and lets in the souls of his Redeemed
bottomless they pass our understandings yet they recreate our hearts they give matter of admiration yet they are not devoid of consolation O God raise up our souls to thee and if our Spirits be too weak to know thee make our affections ardent and sincere to love thee Surely the death of Christ requires this and calls for this many other motives we may draw from Christ and many other motives are laid down in the Gospel and indeed the whole Gospel is no other thing than a motive to draw man to God by the force of God's love to man in this sense the holy Scriptures may be called the book of true love seeing therein God both unfolds his love to us and also binds our love to him but of all the motives we may draw from Christ and of all the arguments we may find in the Gospel of Christ there is none to this the death of Christ the blood of Jesus is not this such a love-letter as never never was the like read the words For his great love wherewith he loved us Ephes 2.4 or if you cannot read observe the Hyeroglyphicks every stripe is a letter every nail is a capital letter every bruise is a black letter his bleeding wounds are as so many rubricks to shew upon record Oh consider it is not this a great love are not all mercies wrapt up in the blood of Christ it may be thou hast riches honours friends means Oh but thank the blood of Christ for all thou hast it may be thou hast grace and that is better than corn or wine or oyl Oh but for this thank the blood of Jesus surely it was the blood of Christ that did this for thee thou wast a rebellious soul thou hast an hard and filthy heart but Christ's blood was the fountain opened and it took away all sin and all uncleanness Christ in all and Christ above all and wilt thou not love him Oh that all our words were words of love and all our labour labour of love and all our thoughts thoughts of love that we might speak of love and muse of love and love this Christ who hath first loved us with all our heart and soul and might what wilt thou not love Jesus Christ let me ask thee then whom wilt thou love or rather whom canst thou love if thou lovest not him if thou sayest I love my Friends Parents Wife Children Oh but love Christ more than these a friend would be an enemy but that the blood of Christ doth frame his heart a Wife would be a trouble but that the blood of Christ doth frame her heart all mercies are conveyed to us through this channel Oh who would not love the Fountain consider of it again and again our Jesus thought nothing too good for us he parts with his life and blood he parts with the sense and feeling of the love of God and all this for us and for our sakes Ah my soul how shouldst thou but love him in all things and by all means It is reported of Ignatius that he so continually meditated on the great things Christ suffered for him that he was brought entirely to love him and when he was demanded why he would not forsake Christ rather than suffer himself to be torn and devoured of wild beasts he answered that he could not forget him because of his sufferings Oh his sufferings said he are not transcient words or removable objects but they are indelible characters so engraven in my heart that all the torments of earth can never raze them out And being commanded by that bloody Tyrant Trajane to be ript and unbowelled they found Jesus Christ written upon his heart in Characters of Gold Here was an heart worth Gold Oh that it might be thus with us If my hands were all of love that I could work nothing but love if my eyes were all of love that I could see nothing but love if my mind were all of love that I could think of nothing but love all were too little to love that Christ who hath thus immeasurably loved me if I had a thousand hearts to bestow on Christ and they most enlarged and scrued up to the highest pitch of affection all these were infinitely short of what I owe to my dread Lord and dearest Saviour Come let 's joyn hands He loved us and therefore let us love him if we dispute the former I argue from the Jews when he shed but a few tears out of his eyes at Lazarus's grave then said the Jews John 11.36 behold how he loved him John 11.36 how much more truly may it be said of us for whom he shed both water and blood and that from his heart Behold how he loved us why then if our hearts be not Iron yea if they be Iron how should they chuse but feel the magnetical force of this Loadstone of love for to a Loadstone doth Christ resemble himself when he saith of himself And I if I be lifted up from the earth John 12.32 will draw all men unto me SECT VII Of joying in Jesus in that Respect 7. LEt us joy in Jesus as carrying on the great work of Salvation in his sufferings and death what hath Christ suffered for us hath he drunk off all the cup of God's wrath and left none for us how should we be but cheered Precious souls why are you afraid there is no death no hell Rom. 8.1 no condemnation to them that are in Christ Jesus There is no divine justice for them to undergo that have their share in this death of Christ Oh the Grace and Mercy that is purchased by this means of Christ Oh the waters of comfort that flow from the sufferings and obedience of Christ Christ was amazed that we might be cheered Christ was imprisoned that we might be delivered Christ was accused that we might be acquitted Christ was condemned that we might be redeemed Christ suffered his Fathers wrath and came under it that the victory might be ours and that in the end we might see him face to face in glory is not here matter of Joy It may be the Law and sin and justice and conscience and death and hell may appear as enemies and disturb thy comforts but is there not enough in the blood of Christ to chase them away Give me Leave but to frame the objections of some doubting souls and see whether Christ's death will not sufficiently answer and solve them all 1. One cries thus Oh I know not what will become of me my sins are ever before me against thee thee only have I sinned and done this evil in thy sight Psal 51.3 4. I have sinned against a most dear and gracious and merciful God and Father in our Lord Jesus O the aggravations of my sins are they not sins above measure sinful It may be so but the blood of Christ is a fountain opened for sins and for uncleanness in him we have redemption through his blood
even the forgiveness of sins Zach. 13.1 Eph. 1.7 Heb. 1.3 Heb. 9.26 Ver. 28. Levit. 16.21 22. He by himself purged our sins And now once in the end of the world hath he appeared put away sin by the sacrifice of himself And Christ was once offered to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear away the sins of many As the Scape-coat under the Law had upon his head all the iniquities of the Children of Israel and so was sent away by the hand of a fit man into the wilderness so the Lord Jesus of whom that Goat was a type had all the iniquities of his Elect laid upon him by God his Father and bearing them he took them away Behold the Lamb of God John 1.29 that taketh away the sins of the world he bore them and bore them away he went away with them into the wilderness or into the land of forgetfulness See what comfort is here 2. Another cries thus Oh I know not what will become of me the Law is mine enemy I have transgressed the Law and it speaks terribly Gal. 3.10 cursed is every one that continueth not in all things which are written in the book of the Law to do them Oh I have offended the Law and I am under the curse Say not so for by the death of Christ though the Law be broken yet the curse is removed the Apostle is clear Christ hath redeemed us from the curse of the Law Gal. 3.13 being made a curse for us he was made a curse for us i.e. the fruits and effects of God's curse the punishment due to sinners the penal curse which justice required was laid upon Christ and by this means we are freed from the curse of the Law It is true that without Christ thou art under this Law Do or Die end if thou offendest in the least kind thou shalt perish for ever the curse of the Law is upon thee to the uttermost but on the other side if thy claim be right to the blood of Christ thou art freed from penalty not but that we may be corrected and chastised but what is that to the eternal curse which the Law pronounceth against every sin we are freed from the curse or damnatory sentence of the Law Rom. 8.1 There is no condemnation to them that are in Christ Jesus the Law is satisfied and the bond is cancelled by our Surety Christ O what comfort is this 3. Another cries thus Oh I know not what will become of me I have offended justice and what shall appeal from the seat of justice to the throne of grace my sins are gone before and they are knocking at heaven gates and crying justice Lord on this sinner I know not what will be the issue but either free Grace must save me or I am gone Say not so for by this death of Christ free grace and justice are both thy friends How e're some do yet certainly thou needs not to appeal from the court of justice to the Mercy-seat in this mystery of Godliness there may be as much comfort in standing before the Bar of justice as at the Mercy-seat i.e. by standing therein and through the Lord Jesus Christ yea this is the Gospel-way to go to God the Father and to tender up to him the active and passive righteousness of Christ his Son for an atonement and satisfaction for our sins in this way is the comfort of justification brought if we go to God in any other way than this it is but in a natural way and not in a true Evangelical way A man by nature may know thus much that when he hath sinned he must seek unto God for mercy but to seek unto God for pardon with a price in our hands to tender up the merits of Jesus Christ for a satisfaction to Divine justice here is the mystery of Faith and yet I speak not against relying on God's mercy for pardon but what need we to appeal from justice to mercy when by faith we may tender the death of Christ and so find acceptance with the justice of God it self come soul and let me tell thee for thy comfort if thou hast any share in the death of Christ thou hast two tenures to hold thy pardon and salvation by Mercy and justice free-grace and righteousness mercy in respect of thee and justice in respect of Christ not only is free-grace ready to acquit thee but a full price is laid down to discharge thee of all thy sins so that now when the Prince of this World comes against thee thou mayest say in some sense as Christ did He can find nothing in me for how can he accuse me seeing Christ is my Surety seeing the bond hath been sued and Christ Jesus would not leave one farthing unpaid as Paul said to Philemon concerning Onesimus if he have wronged thee or owe thee any thing put it on my account so doth Christ say to God if these have wronged thy Majesty or owe thee any thing put it on me Paul indeed added I Paul have written it with mine own hand but Christ speaks thus Gen. 2.17 I Jesus have ratified and confirmed it with my own blood 4. Another cries thus Oh I know not what will become of me the first threat that ever was in the day that thou eatest thereof thou shalt surely die now sits on my spirit methinks I see the grizly form of death standing before me Oh this is he that is the King of fears the chief of terrors the inlet to all those Plagues in another world and die I must there is no remedy Rom. 8.94 Oh I startle and am afraid of it And why so it is Christ that dyed and by his death he hath took away the sting of death that now the drone may hiss but cannot hurt come meditate much upon the death of Christ and thou shalt find matter enough in his death for the subduing of thy slavish fears of death both in the merit of it in the effect of it and in the end of it 1. In the merit of it Christ's death is meritorious and in that respect the writ of mortallity is but to the Saints a writ of ease a passage into Glory 2. In the effect of it Christs death is the conquest of death Christ went down into the grave to make a back-door that the grave which was before a prison might now be a thorough-fare so that all his Saints may with ease pass through and sing O death where is thy sting Heb. 2.14 15. Oh hell where is thy victory 3. In the end of it Chri'sts death amongst other ends aims at the ruine of him that had the Power of death that is the Devil and to deliver them who through fear of death were all their life time in bondage Christ pursued this end in dying to deliver thee from the fear of death and if now thou fearest thy fearing is a kind of
making Christ 's death of none effect O come and with joy draw water out of this well of Salvation Isa 12.3 5. Another cries thus Oh I know not what will become of me the very thoughts of hell seem to astonish my heart methinks I see a little peep-hole down into hell and the devil roaring there being reserved in chains under darkness untill the judgment of the great day and methinks I see the damned flaming and Judas and all the wicked in the world and they of Sodom and Gomorrah there lying and roaing and gnashing their teeth now I have sinned and why should not I be damned Oh why should not the wrath of God be executed on me yea even upon me I answer the death of Christ acquits thee of all Rom. 20.6 Blessed is he that hath a part in the first resurrection on such the second death hath no power Christ's death hath took away the pains of the second death yea pains and power too for it shall never oppress such as belong to Christ If Hell and Devils could speak a word of truth they would say Comfort your selves ye believing souls we have no power over you for the Lord Jesus hath conquered us and we have quite lost the cause Paul was very confident of this and therefore he throws down the Gauntlet and challengeth a dispute with all commers Who shall lay any thing to the charge of Gods Elect Rom. 8.33 34. it is God that justifieth who is he that condemneth it is Christ that dyed let sin and the law and justice and death and hell yea and all the Devils in Hell unite their forces this one argument of Christ's death it is Christ that dyed will be enough to confute and confound them all Come then and comfort your selves all believers in this death of Christ what do you believe and are you confident that you do believe why then do you sit drooping What manner of communications are these that you have as ye walk and are sad Luke 24.17 Away away dumpishness despair disquietness of spirit Christ is dead that you might live and be blessed in this respect every thing speaks comfort if you could but see it God and men heaven and earth Angels and devils the very justice of God it self is now your friend and bids you go away comforted for it is satisfied to the full Heaven it self waits on you and keeps the dores open that your souls may enter We have boldness saith the Apostle to enter into the holiest by the blood of Jesus Heb. 10.20 by a new and living way which he hath consecrated for us through the veil that is to say his flesh Christ's death hath set open all the golden gates and dores of glory and therefore go away chearily and get you to heaven and when you come there be discouraged or discomforted if you can O my soul I see thou art pouring on sin on thy crimson sins and scarlet sins but I would have thee dwell on that crimson scarlet blood of Christ Oh it is the blood of sprinkling it speaks better things than the blood of Abel it cryes for mercy and pardon and refreshing and salvation thy sins cry Lord do me justice against such a soul but the blood of Christ hath another cry I am abased and humbled and I have answered all Methinks this should make thy heart leap for joy Oh the honey the sweet that we may suck out of this blood of Christ come lay to thy mouth and drink an hearty draught it is this spiritual wine that makes merry the heart of man and it is the voice of Christ to all his guests Eat O friends Cant. 5.1 drink yea drink abundantly O beloved SECT VIII Of calling on Jesus in that respect 8. LEt us call on Jesus or on God the Father in and through Jesus 1. We must pray that all these Transactions of Christ in his sufferings and death may be ours if we direct our prayers immediately to Jesus Christ let us tell him what anguish and pains he hath suffered for our sakes and let us complain against our selves Oh what shall we do who by our sins have so tormented our dearest Lord what contrition can be great enough what tears sufficiently expressive what hatred and detestation equal and commensurate to those sad and heavy sufferings of our Jesus And then let us pray that he would pity us and forgive us those sins wherewith we crucified him that he would bestow on us the vertue of his sufferings and death that his wounds might heal us his death might quicken us and his blood might cleanse us from all our spiritual filth of sin and lastly that he would assure us that his death is ours that he would perswade us That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to separate us from the love of God which is in Christ Jesus our Lord. 2. We must praise the Lord for all these sufferings of Christ Hath he indeed suffered all these punishments for us Oh then what shall we render unto the Lord for all his benefits upon us what shall we do for him who hath done and suffered all these things but especially if we believe our part in the death of Christ in all the vertues benefits victories purchases and priviledges of his precious death oh then what manifold cause of thankfulness and praise is here be enlarged O my soul sound forth the praises of thy Christ tell all the world of that warmest love of Christ which flowed with his blood out of all his wounds into thy spirit tune thy heart-strings aright and keep consort with all the Angels of Heaven and all his Saints on earth sing that Psalm of John the Divine Rev. 1.5 6. Vnto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen SECT IX Of conforming to Jesus in that respect 9. LEt us conform to Jesus in respect of his sufferings and death looking unto Jesus is effective of this objects have an attractive power that do assimulate or make like unto them I have read of a woman that by fixing the strength of her imagination upon a Blackamore on the wall she brought forth a black and swarthy child And no question but there is a kind of spiritual-imaginative of power in faith to be like to Christ by looking on Christ come then and let us look on Christ and conform to Christ in this respect In this particular I shall examine these Queries 1. Wherein we must conform 2. What is the cause of this conformity 3. What are the means of this conformity as on our parts For the first wherein we must conform I answer we must conform to Christ
hangs over thy head like Democles s sword and therefore thou leavest thy sin thus Ahab for a time acts the part of a penitent but no thanks to Ahab for the Prophet had rung him such a peal for his fin as made both his ears tingle 1 King 21.19 In the place where dogs licked the blood of Naboth shall dogs lick thy blood even thine or it may be there is in thee a fear of Hell in thy apprehension death is come and is ready to carry thee before the dreadful Tribunal of a terrible God and therefore thou leavest thy sin thus Sea-men in a stress part with their goods not because they are out of love with them but because they love their lives better they see plainly that either they must part with them or perish with them Now in these cases thy leaving off sin bears no similitude with the death of Christ for his death was voluntary and true mortification is a voluntary action But may there not be some reluctancy in this work betwixt the flesh and the Spirit Quest and if so is it then voluntary I answer Yes such a reluctancy we find in the humane nature of Christ concerning the Cup Answ Mat. 26.39 that it might pass from him and yet his death was a true voluntary death An action is said to be voluntary or involuntary according to the superior faculties of the Soul and not according to the inferior if the reasonable part be consenting the action may be called voluntary though there be some reluctancy in the sensitive appetite Thus in the Christian in whom there is nature and grace flesh and spirit an unregenerate and a regenerate part if the superior and better part be willing I mean advisedly and deliberately willing with full consent of the inward man though perhaps there may be some reluctancy in the flesh in the unregenerate part yet this is said to be a true voluntary act So then with the mind I my self serve the Law of God Rom. 7.25 22 23. but with my flesh the Law of sin I delight in the Law of God after the inward man but I see another Law in my members warring against the Law of my mind Paul was dead to sin according to the inward man the regenerate part though he found a reluctancy in his outwards members and therefore his death to sin carried with it the resemblance of the death of Christ it was a voluntary death 2. Christ's death was a violent death he died not naturally but violently 1 Pet. 3.18 Isa 53.7 he was put to death in the flesh he was brought as a Lamb to the slaughter So is our mortification it is voluntary in respect of us but violent in respect of sin and herein is the life as I may say of this death Oh when a man layes violent hands on his sins when he cuts them off being yet in their flower and strength and power and vigor when he pulls up those weeds before they whither in themselves this is true mortification many have left their sins who never mortified them so the aged Adulterer hath left his Lust because his body is dead and hence it is that late repentance in an aged sinner is seldom found true alas he dies not to sin but his sin dies to him I will not say but God may call at the eleventh hour though it be very seldom but in that case you had need to be jealous over your selves with a godly jealousie what do you find some sins within you to be dead that were sometimes alive O be inquisitive impannel a Jury call a Coroners Inquest upon your own souls enquire how they came by their deaths whether they died a violent or natural death search what wounds they have received and whether they were deadly wounds yea or no enquire what weapon it was that slew them whether the Sword of the Spirit that two-edged Sword the Word of God what purposes what resolutions have been taken up and levelled against them what prayers and tears have been spent upon them If you find not these signs you may gâ—â—e in your Verdict that they died not a violent but a natural death And here 's a good Caveat for others Remember now thy Creator in the days of thy youth Eccles 12.1 while the evil days come not nor the years draw nigh when thou shalt say I have no pleasure in them Oh take heed of reprieving your Lusts let them not live till to morrow now bring them forth in the sight and presence of God arraign condemn crucifie mortifie them whiles they might yet live Surely this is true mortification when the body of sin dieth as Christ died a violent death 3. Christ's Death was a lingring death he hung divers hours upon the Cross From the first hour to the ninth hour saith Matthew i.e. from our twelve to three before he gave up the Ghost So is our mortification a lingring death sin is not put to death all at once but languisheth by little and little this is looked upon as one main difference betwixt justification and sanctification the former is a perfect work admitting of no degrees but so is not the lattâ—r though a Believer is freed perfectly from the guilt of sin yet not so from the power of it sin dwelleth in us though it hath not altogether a dominion over us Rom. 7.17 It is no more I that do it but sin that dwelleth in me like a rebellious Tenant it keeps possession in despight of the owner till the house be pulled down over his head True indeed the body of sin in a regenerate soul hath received its death-wound and in that respect it may be said to be dead but it is not quite dead still it stirreth and moveth dying but by degrees What the Apostle saith of the renewing of the new man we may say of the destroying of the old man the inward man is renewed day by day 2 Cor. 4.16 â—nd the old man is destroyed dâ—y by day or as Paul said of himself in respect of his afflictions we may say of a Christian in respect of his sins I die daily 1 Cor. 15.31 there is not the most sanctified soul upon earth but has some remainders of corruption left in it which God in his wise providence permits for the trying exercising and humbling of our souls and for the making his own rich Graces in renewing and multiplying pardons so much the more glorious Gen. 25.22 And here is a ground of consolation to a drooping and dejected soul such an one cries out alas I feel the stirring and vigorous actings of sin and I am afraid my sin is not mortified as Rebekah said when she felt the Children strugling within her if it bâ— so why am I thus so if sin be mortified saith the soul why am I thus trembling soul let not this discourage Jesus Christ was not dead so soon as he was fastned to the
suffered 5. For what end he suffered 6. With what mind he suffered Every one of these will make some discoveries either of his Graces or of his gracious actings in our behalf and who can tell how far this very Look may work on us to change us and transform us into the very image of Jesus Christ 3. Let us humbly bewail our defect exorbitancy irregularity and inconformity either to the graces sufferings or death of Christ As thus Lo here the profound humility wonderful patience fervent love abundant mercy admirable meekness constant obedience of Jesus Christ Lo here the tortures torments agonies conflicts extream sufferings of Christ for the spiritual immortal good of the preciouâ— souls of his redeemed ones Lo here the death of Christ see how he bowed the head and gave up the Ghost why these are the particulars to which I should conform But Oh alas what a wide vast utter distance disproportion is there betwixt me and them Christ in his sufferings shined with graces his graces appeared in his sufferings like so many stars in a bright winter's night but how dim are the faint weak Graces in my Soul Christ in his sufferings endured much for me I know not how much by thine unknown sorrows and sufferings felt by thee ' but not distinctly known to us said the ancient Fathers of the Greek Church in their Liturgy have mercy upon us and save us his sorrows and sufferings were so great that some think it dangerous to define them but how poor how little are my sufferings for Jesus Christ I have not yet resisted unto blood and if I had what were this in comparison of his extream sufferings Christ in his sufferings died his passive obedience was unto death even to the death of the Cross he hung on the Cross till he bowed his head and gave up the Ghost Rom. 6.10 he died unto sin once But alas how do I live in that for which he died To this day my sin hath not given up the Ghost to this day the death of Christ is not the death of my sin O my sin is not yet crucified the heart-blood of my sin is not yet let out Oh wo is me how unanswerable am I to Christ in all these respects 4. Let us quicken provoke and rouze up our Souls to this conformity let us set before them exciting Arguments ex gr The greatest glory that a Christian can attain to in this world is to have a resemblance and likeness to Jesus Christ Again the more like we are to Christ the more we are in the love of God and the better he is pleased with us It was his voice concerning his Son This is my beloved Son in whom I am well pleased and for his sake if we are but like him he is also well pleased with us Again a likeness or resemblance of Christ is that which keeps Christ alive in the world As we say of a child that is like his Father This man cannot die so long as his Son is alive So we may say of Christians who resemble Christ that so long as they are in the world Christ cannot die he lives in them and he is no otherwise alive in this nether world than in the hearts of Gracious Christians that carry the picture and resemblance of him Again a likeness to Christ in his death will cause a likeness to Christ in his Glory If we have been planted together in the likeness of his death Rom. 6.5 we shall be also in the likeness of his Resurrection As it is betwixt the Graft and the Stock the Graft seeming dead with the Stock in the winter it revives with it in the Spring after the Winter's death it partakes of the Spring 's resurrection so it is betwixt Christ and us if with Christ we die to sin we shall with Christ be raised to Glory being conformed to him in his death we shall be also in his resurrection Thus let us quicken and provoke our souls to this conformity 5. Let us pray to God that he will make us conformable to Jesus Christ Is it Grace we want let us beg of him that of that fulness that is in Christ we may in our measure receive grace for grace Is it patience or joy in sufferings that we want let us beg of him that as he hath promised he will send us the comforter that so we may follow Christ chearfully from his cross to his crown from earth to heaven Is it mortification our souls pant after this indeed makes us most like to Christ in his sufferings and death why then pray we for this mortification But how should we pray I answer 1. Let us plainly acknowledge and heartily bemoan our selves in God's bosom for our sins our abominable sins 2. Let us confess our weakness feebleness and inability in our selves to subdue our sins we have no might may we say against this great company that come against us 2 Chr. 20.12 neither know we what to do but our eyes are upon thee 3. Let us put up our request begging help from heaven let us cry to God that vertue may come out of Christ's death to mortifie our Lusts to heal our Natures to stanch our bloody issues and that the Spirit may come into helps us in these works Rom. 8.13 for by the Spirit do we mortifie the deeds of the body 4. Let us press God with the merits of Christ and with his promises through Christ for he hath said Sin shall not have dominion over us for we are not under the Law but under Grace Rom. 6.14 Rom. 8.2 and Paul experienced it The Law of the Spirit of Life in Christ hath freed me from the Law of sin and death 5. Let us praise God and thank God for the help already received if we find that we have gotten some power against sin that we have gotten more ability to oppose the lusts of the flesh that we are seldom overtaken with any breaking forth of it that we have been able to withstand some notable temptations to it that the force of it in us is in any measure abated that indeed and in truth vertue is gone out of the death of Christ Oh then return we praises to God let us triumph in God let us lead our captivity captive and sing new songs of praises unto God and even ride in triumph over our corruptions boasting our selves in God and setting up our Banners in the name of the most High and offering up humble and hearty thanks to our Father for the death of Christ and for the merit vertue and efficacy of it derived unto us and bestowed upon us 6. Let us frequently return to our looking up unto Jesus Christ to our believing in Christ as he was lifted up How we are to manage our Faith to draw down the vertue of Christ's death into our souls I have discovered before and let us now be in the practice of those rules certainly
Tiberias First Christ appears and works a Miracle he discovers himself to be Lord of Sea as well as Land at his word multitudes of Fishes come to the Net and are caught by his Apostles nor is this Miracle without a Mystery Mat. 13.47 The Kingdom of Heaven is like a drawn net cast into the sea which when it is full men draw to land what is this divine trade of ours but a spiritual fishing the world is a sea souls like fishes swim at liberty in this deep and the nets of wholesome doctrine are they that draw up some to the shore of grace and glory 2. Upon this Miracle The Disciple whom Jesus loved said unto Peter it is the Lord. John is more quick-eyed than all the rest he considers the Miracle and him that wrought it and presently he concludes It is the Lord O my soul meditate on the mystery of this discovery if ever soul be converted and brought home to Christ it is the Lord but oh whither is Christ gone that we have lost so long his converting presence Oh for one Apparition of Jesus Christ till then we may preach our hearts out and never the nearer do what we can souls will to hell except the Lord break their career Ministers can do no more but tell thus and thus men may be saved and thus and thus men will be damned He that believeth on the Son hath eternal life John 3.36 and he that believeth not the Son shall not see life but when they have said all they can it is only God must give the blessing Oh what is preaching without Christ's presence One hearing what mighty feats Scanderbag's Sword had done he sent for it and when he saw it Is this the Sword said he that hath done such great exploits what 's this sword more than any other sword O sayes Scanderbag I sent thee my Sword but not my arm that did handle it so Ministers may use the sword of the Spirit the Word of God but if the Spirits arm be not with it they may brandish it every Sabbath to little purpose when all is done if ever any good be done it is the Lord. No sooner John observes the Miracle that a multitude of fishes were caught and taken but he tells Peter of a blessed discovery it is the Lord 3. Upon this discovery Peters throws himself into the Sea O the fervent love he carries towards Christ if he but hear of his Lord he will run through fire and water to come unto him so true is that of the Spouse Many waters cannot quench love neither can the floods drown it Cant. 8.7 if a man would give all the substance of his house for love it would utterly be contemned If I love Christ I cannot but long for communion and fellowship with Christ Vbicunque fueris O domine Jesu c. Aug. Wheresoever thou art O blessed Saviour give me no more happiness than to be with thee if on the earth I would travel day and night to come unto thee if on the Sea with Peter I would swim unto thee if riding in triumph I would sing Hosanna to thee but if in glory how happy should I be to look upon thee Christ's Apparitions are ravishing sights if he but stand on the shore Peter throws himself over-board to come to Christ why now he stands on the pinacles of heaven wasting and beckoning with his hand and calling on me in his Word Rise up my love my fair one and come away O my soul make haste Cant. 2.10 in every duty look out for another Apparition of Jesus Christ when thou comest to hear say Have over Lord by this Sermon and when thou comest to pray say Have over Lord by this Prayer to a Saviour neither fire nor water floods nor storms death nor life principalities nor powers height nor depth nor any other creature should hinder thy passage to Christ or separate thy soul from Christ Consider what I say 2 Tim. 2.7 8. saith Paul and the Lord give thee understanding in all things remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel that Christ was raised is a Gospel-truth ay but do thou remember it do thou consider it and the Lord give thee understanding in all things SECT III. Of desiring Jesus in that respect 3. LEt us desire after Jesus carrying on the great work of our salvation for us in his resurrection What desire is we have opened before some call it the wing of the soul whereby it moveth and is carried to the thing it expecteth to feed it self upon it and to be satisfied with it But what is there in Christ's resurrection that should move our souls to desire after it I answer 1. Something in it self 2. Something as in reference unto us 1. There is something in it self had we but a view of the glory dignity excellency of Christ as raised from the dead it would put us on this heavenly motion we should fly as the Eagle that hasteth to eat The object of desire is good Heb. 1.8 but the more excellent and glorious any good is the more earnest and eager should our desires be now Christ as raised from the dead is an excellent object the resurrection of Christ is the glorifying of Christ yea his glorifying took its beginning at his blessed resurrection now it was that God highly exalted him and gave him a name above every name Phil. 2.9 c. and in this respect how desirable is he 2. There is something in reference unto us As 1. Rom. 4.25 He râ—se again for our justification I must needs grant that Christ's death and not his resurrection is the meritorious cause of our justification but on the other side Christ's resurrection and not his death is for the applying of our justification as the stamp adds no vertue nor matter of real value to a piece of gold but only it makes that value which before it had actually appliable and currant unto us so the resurrection of Christ was no part of the price or satisfaction which Christ made to God yet is it that which applies all his merits and makes them of force unto his Members Some I know would go further Lucius a learned Writer saith that Justification is therefore attributed to Christ's resurrection because it was the compleat and ultimate act of Christ's active obedience and from hence inferreth that remission of sin is attributed to his passive obedience and justification or imputation of righteousness to his active obedience Goodwin no way inferiour to him Rom. 8.34 faith that justification is put upon Christ's resurrection with a rather who is he that condemneth it is Christ that died yea rather that is risen again not but that the matter of our justification is only the obedience and death of Christ but the form of our justification or the act of pronouncing us righteous by that his
fully finished the mercy which thereupon depended was now made certain and as the Apostle speaks sure unto all the seed Methinks a thought of this object in respect of it self and in respect of us should put our souls into a longing frame Rom. 4.16 is it not a desirable thing to see the King in his beauty were not the Daughters of Zion glad to go forth Cant. 3.11 and to behold King Solomon with the Crown wherewith his Mother Crowned him in the day of his espousalls If Christ incarnate and in humane frailty was the desire of Nations how much more is Christ exalted and in his glory if it was Augustines great wish to have seen Christ in the flesh how should we but wish to see Christ as risen again from the dead he is altogether lovely or he is altogether desireable desireable in the womb Cant. 5.16 desireable in the cratch desireable on the Cross even when despised and numbred with thieves desireable in his resurrection yea all desirable yea above all desirable as risen exalted glorified in this consideration we cannot fathom the thousand thousand part of the worth and incomparable excellency of Jesus Christ Or if Christ's resurrection in it self will not stir up our lazy desires as it not desirable as in reference unto us what that he should rise again for our justification that by vertue of his resurrection thy soul should appear righteous before the judgment seat of God O what a ravishing word is that what a triumphing challeng Rom. 8.33 34. who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth it is Christ that dyed yea rather that is risen again O the stings that many have saying what shall I do when I dye and go down to the dust may not the Lord have something against me at the day of reckoning why no poor soul if thou art in Christ it is he that dyed yea rather that is risen again for thy justification by his resurrection he hath cleared all reckonings so that now who shall condemn not sin Christ hath took it away not the law Christ hath fulfilled it for us not Satan for if the Judge acquit us what can the Jaylor do O my soul that thy portion may be with theirs who hath right and title to this blessed resurrection of Jesus Christ But thou sayest again what is it to me if I be justified in Christ and yet my heart remain unholy and unsubdued to Christ it is true thou findest a wofull sinful nature within thee cross and contrary to holiness and leading thee dayly into captivity yet remember it is Christ that dyed yea rather that is risen again and by vertue of his resurrection he hath given thee a new nature another nature which makes thee wrestle against sin and shall in time prevail over all sin But thou sayst again what if I be justified and sanctified if after death I shall not be raised to life why fear not O my soul for if Christ be risen thou shalt rise and rise to eternal life John 14.19 I am the resurrection and the life not only the resurrection but life is in him originally as water is in the fountain and from him it is derived to us because I live ye shall live also But thou sayst again O that I were assured of this many doubts and jealousies are upon me from day to day Sometimes indeed I have a comfortable hope of my justification Psal 88.14 sanctification salvation and sometimes again I am forced to cry Lord why caâ—test thou off my soul why hidest thou thy face from me O consider of the ends of Christ's resurrection was it not to give thee the sure mercies of David was it not to apply the merits of Christ's active and passive obedience and to bring them home to thy soul 1 Cor. 15.17 was it not to confirm and to ratifie thy faith else were it in vain O the Person of Christ and O the priviledges of Christ as being raised from the dead O my soul that thou wert on the wing in thy desires after Christ O that thy motions were as swift as the Eagles that hasted to eat O that feelingly thou knewest him and the power of his resurrection that thou wert resolved to give no sleep to thine eyes nor slumber to thine eye-lids until thou couldst say Christs resurrection is mine why Lord that I should long after vanities trifles toyes pleasures profits earthly contentments that I should long like some women with Child for a deal of baggage coles or ashes very lothsome food and yet that I should feel no pantings breathings hungerings thirstings after Christs resurrection to feed upon it and to be satisfied with it come here 's a blessed object here 's delights O stir up thy appetite suck and be satisfied drink ye drink abundantly O my beloved SECT IV. Of hoping in Jesus in that respect LEt us hope in Jesus as carrying on the great work of our salvation for us in his resurrection Only remember I mean not a fluctuating wavering unsetled unestablished hope no no let us hope firmly surely fixedly let us come up to that plerophory or full assurance of hope that we may conclude comfortably and confidently Christs resurrection is ours and yet that our conclusion may not be rash but upon right grounds we may examine the firmness solidness substantialness of our hope in Christs resurrection by these following signs 1. If Christs resurrection be mine then is Christs death mine the fruits or effects of Christs death and resurrection cannot be severed if we have been planted together in the likeness of his death Rom. 6.5 we shall be in the likeness of his resurrection Mortification and vivification are twins of one and the same spirit depart from evil and do good Cease to do evil learn to do well Many may think they have their part in the first resurrection Psal 34.14 Isa 1.16 17. but can they prove their death unto sin as there cannot be a resurrection before a man dye so there cannot be a resurrection to a new life but there must be a separation of the soul from the body of sin what shall a man cleave to sin be wedded to sin yea shall a man like it love it live in it and yet say or imagine that Christs resurrection is his O be not deceived God is not mocked come scearch try examine hast thou any share in Christs passion knowest thou the fellowship of his sufferings art thou made conformable to his death that as he dyed for sin so thou dyest to sin if herein thou art at a stand peruse those Characters laid down in his sufferings and death the truth and growth of our mortification or of our death unto sin is discovered before 2. If Christs resurrection be mine then is Christ's Spirit mine yea then am I quickened by the Spirit of Christ Rom. 8.9 11. If
desirest no more good name repute or honour than Christ will afford thee or in case of death dost thou like Stephen resign up thy soul to Christ dost thou see death conquered in the resurrection of Christ dost thou look beyond death dost thou over-eye all things betwixt thee and glory O the sweet of this life of faith on the Son of God! if thou knowest what this means then mayst thou assure thy self of thy vivification 3. True vivification is a new life acting upon a new principle of hope of glory Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 4. which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you By Christs resurrection we have a lively hope for our resurrection unto glory is not Christ our head and if he be risen to glory John 18.22 shall not his members follow after him certainly there is but one life one Spirit one glory of Christ and his members The glory which thou gavest me I have given unto them said Christ The soul that is vivified hath a lively hope of glory on several grounds As 1. Because of the promises of glory set down in the word now on these promises hope fastens her anchor if Christ hath promised how should I but maintain lively hope 2. Because of the first-fruits of the Spirit there are sometimes fore tasts of the glory drops of heaven poured into a soul whence it comfortably concludes if I have the earnest and first-fruits surely in his time Jesus Christ will give the harvest 3. Because of Christs resurrection unto glory now he rose as a common Person and he went up into heaven as a common Person whence hope is lively saying why should I doubt or despair seeing I am quickened together with Christ Eph. 2.5 6. and raised up together with Christ and am made to sit together with Christ in heavenly places Try O my soul by this sign Art thou lively in the hope of glory doth thy heart leap and rejoyce within at a thought of thy inheritance in heaven in a lively fountain the waters thereof will leap and sparkle so if thy hope be lively thou wilt have living joys living speeches living delights amidst all thy afflictions thou wilt say these will not endure for ever I my self shall away ere long Glory will come at last O the sweet of this life of hope if thou feelest these stirrings it is an argument of thy vivification 4. True vivification acts all its dutyes upon a new principle of love to Christ men not enlivened by Jesus Christ may do much and go far in outward service yea they may come to sufferings and yet without love to Christ all is lost all comes to nothing 1 Cor. 13.1 Though I speak with tongues of men and Angels though I have the gift of Prophesie and understand all mysteries and all knowledg though I bestow all my goods to feed the poor Ver. 2.3 and though I give my body to be burnt and have not love it profiteth me nothing All the rest may be from the flesh and for the flesh and fleshly ends but a true Gospel-love is from Christ and tends to the Glory of Christ For Love is of God and every one that loveth is born of God and knoweth God 1 John 4.7 But how may we know that all our actings are out of love to Jesus Christ I answer 1. If we act by the rule of Christ If ye love me keep my commandements He that hath my Commandements and keepeth them 1 John 14.15 21.23 24. he it is that loveth me If any man love me he will keep my commandements He that loves Christ he will look upon every act every service every performance whether it be according to the rule of Christ and then on he goes with it 2. If we act to the honour of Christ We may pray and hear and preach and act self more then the honour of Jesus Christ whiles Christ shewed miracles and fed his followers to the full they cryed up Jesus and none like Jesus but when Christ was plain with them ye seek me not because ye saw the miracles but because ye did eat of the loaves John 6.26 Ver. 66. and were filled when he pressed sincerity upon them and preparation for sufferings from that time many of his Disciples went back and walked no more with him It s no news for men to fall off when their ends fail only they that love Christ look not at these outward things in respect of the honour of Jesus Christ and hence it is that in all their actings they will carry on the design of the Father in advancing the honour of the Son whatever it cost them O my soul apply this to thy self if thou livest the life of love if in all thy actings duties services thou art carried on with a principle of love to Jesus Christ it is a sure sign of thy vivification For the second question whether we increase and grow in our vivification we may discover it thus 1. We grow when we are led on to the exercise of new Graces this the Apostle calls adding of one Grace unto another 1 Pet. 1.5 6 7. add to your faith vertue and to vertue knowledg and to knowledg temperance and to temperance patience and to patience Godliness and to Godliness brotherly kindness and to brotherly kindness charity At first a Christian doth not exercise all Graces though habitually all Graces may be planted in him yet the exercise of them is not all at once but by degrees Thus the Church tells Christ at our Gates are all manner of pleasant fruits new and old which I have laid up for thee O my beloved Cant. 7.13 she had all manner of fruits which she had reserved for Christ new and old she had young converts and more seetled professors or she had new and old Graces as others she added Grace to Grace she was led on from the exercise of one Grace unto another new Grace As wicked men are led on from one sin to another and so grow worse and worse so godly men are led from one Grace to another Rom. 5.3 4. and so they increase knowing that tribulation worketh patience and patience experience and experience hope 2. We grow when we find new degrees of the same Grace added as when love grows more fervent when knowledg abounds and hath a larger apprehension of spiritual things when faith goes on from mans casting himself on Christ to find sweetness in Christ and so to plerophory or full assurance of faith when Godly sorrow proceeds from mourning for sin as contrary to Gods holiness to mourn for it is as contrary to him who loves us which usually follows after assurance when obedience enlargeth its bounds Rev.
exceeding profitable Only concerning the manner of the indwelling of this spirit in us it is most difficult to conceive Certainly it dwells not in us as in Christ viz. bodily Col. 2.9 unmeasurably Joh. 3.34 Originally 2 Cor. 3.17 the spirit is in Christ as light in the sun but the spirit is in us as light in the air In Christo ut lux in sole in nobis ut lumen in aere Ezek. 36.27 37.14 neither dare I affirm that the spirit is in us more essentially than in any other men or creatures for the essence thereof is indivisible and omnipresent But this I say that the spirit is in the faithful above all others 1. In respect of Covenant the Saints have the spirit by God's free Grace and Covenant I will put my spirit within you saith God in the Covenant which is not only to be understood of the gifts and graces of the spirit but also of the spirit it self 2. In respect of intimate familiarity and near acquaintance the spirit is in the faithful like an inmate or coinhabitant comforting directing ruling strengthning and cherishing them in which respect they are said to be his houses and Temples in which he dwelleth whereas contrariwise worldlings and infidels to all these purposes are meer strangers unto him the world cannot receive him saith Christ because it seeth him not neither knoweth him John 14.17 but ye know him for he dwelleth with you and shall be in you 3. In respect of vertue and efficacy the spirit works efficaciously in his Saints he chooseth them for his own people he possesseth them as of his own right he rules in their hearts as in the chief seat of his Kingdom he purgeth and purifieth them from their sins he replenisheth and filleth them with his saving graces he guides and directs them in the way of holiness and never leaves them till he brings them to his Kingdom 4. In respect of union it was an old errour of the heathens that the soul remaineth in the body after Death which opinion of theirs though false because it contradicts the Word yet the thing it self is possible and doth not contradict reason for the soul may have its local being in the body and yet not give life to the body for it is not the souls being in the body but its being united to the body which makes the body live so it is not the Spirits being locally with the soul but being mystically united to the soul that gives it spiritual life Now in all these respects the spirit is in the faithful above all others I know the objections As 1. If the Spirit be united to a believers soul and so made one with him then may a believer say I am the spirit or I am equal with God in respect of the spirit in me though not as Peter Thomas c. But I answer this follows not for though the spirit be really united to a believers spirit so that he may say with the Apostle 1 Cor. 6.17 He that is joyned to the Lord is one spirit or hath one spirit yet first this union is a voluntary act and not a natural act and in that respect the Spirit may unite himself to the soul so far as he pleaseth and no further And certainly thus far he is not pleased to unite himself to a believer as that a believer should say properly I am the Spirit or I am equal with God in respect of the spirit for then a believer might be worshipped with Divine worship 2. This union is by way of application and not by way of mixture if an heap of Wheat and a stone should be joyned together there is an union they make both one heap but the Wheat cannot say I am a stone nor can the stone say I am wheat because this union is only by way of Application but if Wine and Water should be joyned together then every part may say I am Water and I am Wine because this union is not only by application but by way of mixture Certainly there is a great union betwixt the Spirit and a believers soul yet cannot the believer say properly I am the Spirit or I am equal with God because their union is only by way of application and not by way of mixture 2. Object No more was the union of Christ as God with our nature as man any union by way of mixture yeâ— could he say I am God and I am man But I answer Christ's union was not only spiritual or mystical but hypostatical or personal and in that respect though there was no mixture yet there was such an union as cannot be parallel'd in all the world Our souls union with the spirit of Christ goes very far and indeed so far as we cannot express it though we had the tongues and heads and hearts of men and Angels yet comes it short of that union betwixt the second person in the Trinity and the soul and body of Christ his union was personal but so is not ours a believer is a person before he is united to the spirit of Christ but now Christ's soul and body were not a person before united to the person of the Godhead Go we therefore as far as we can and I shall easily yeild that our union with the spirit is a true real essential substantial spiritual invisible mystical intimate union yet is it not a personal or hypostatical union the spirit doth not assume the soul or body of a believer as the second person assumed the soul and body of Christ Away away with these cavils and blasphemies wherewith too many unstable souls are now infected I have done with this Reason 4. That the holy Ghost might according to his Office endow men with gifts no sooner he bestows his person but immediatly he fills us with his train Now the gifts of the Spirit are of these two sorts some are common to good and bad others are proper to the Elect only Those gifts which are common are again two-fold for some of them are given but to certain men and at certain times as the gift of Miracles of Tongues of Prophesies and these were necessary for the Apostles and the Primitive Church when the Gospel was first to be dispersed others are given to all the members of the Church and at all times as the gifts of Interpretation Sciences Arts Prudence Learning Knowledg Eloquence and such like the former gifts we have not but these latter are now given to every member of the Church according to the measure of Christ's gift as the calling and vocation of every member needeth As for those gifts and saving graces which are proper to the godly I shall speak of them anon Now here is another reason of the spirits mission Eph. 4.8 that he might give gifts unto men if you ask what are those gifts the Apostle tells you in one place He gave some Apostles and some Prophets and some Evangelists v. 11. and
the High-Priests that ever were before him he doth fully sympathize with us not in some but in all conditions In all our afflictions he is afflicted Isa 63.9 I believe Christ hath carried a man's heart up with him to Heaven and though there be no passions in him as he is God yet the flower the blossom the excellency of all these passions which we call compassions are infinitely in him as he is God he striketh and tryeth and yet he pittieth when Ephraim bemoaneth himself God replies Is Ephraim my dear son is he a pleasant child for since I spake against him Jer. 31.21 I do earnestly remember him still therefore my bowels are troubled for him Surely there 's a violence of heavenly passion in Christ's heart as God-man which makes him to break out into prayer to God and into compassions towards Men O that tempted souls would consider this it may be Christ is giving you a cup of tears and blood to drink but who knows what bowels what turnings of heart what motions of compassion are in Jesus Christ all the while those who feel the fruit of Christ's intercession know this and cannot but subscribe to this truth O ye of little faith why do ye doubt of Christ's bowels is he not our compassionate High-Priest hath not the tenderest meekest mildest heart of a man that God possibly can form met with the eternal and infinite mercy of God himself in Jesus Christ you have heard that Christ in both natures is our High-Priest Mediator Intercessor and if either God or Man know how to compassionate Heb. 4.15 Christ must do it O the bowels of Christ He is touched saith the Apostle with the feeling of our infirmities it is an allusion to the rolled and moved bowels of God in Jer. 31.20 Christ in Heaven is burning and flaming in a passion of compassion towards his weak ones and therefore he pleads intercedes and prays to God for them Thus far we have propounded the object which is Christ's intercession our next work is to direct you how to look upon Jesus in this respect CHAP. II. SECT I. Of knowing Jesus as carrying on the great work of our Salvation in his Intercession LET us know Jesus carrying on this great work of our salvation in his Intercession Is it not a rare piece of knowledge to know what Christ is now doing in Heaven for us on Earth If I had a weighty suite at Court on which lay my estate and life if I knew that I had a friend there that could prevail and that he were just now moving in my behalf were not this worth the knowledge I dare say in the behalf of all believers in the World Christ is now interceding for us at the right hand of God ever since his ascension into Heaven he hath been doing this work it is a work already of above sixteen hundred years and Summer and Winter Night and day without any tiredness of Spirit Christ hath been still praying still interceding Christ's love hath no vacation no cessation at all yea even now whiles you read this Christ is acting as an Advorate for you Christ hath your names ingraven as a seal on his heart and standing right opposite to the eye of his Father the first opening of the eye-lids of God is terminated upon the breast of Jesus Christ Is not this worth the knowledge O my soul leave off thy vain studies of natural things if they do not conduce some way or other to the right understanding of this they are not worth the while What is it for an Aristotle to be praised where he is not and to be damned where he is O the excellency of the knowledge of Jesus Christ such a knowledge if true is no less than saving Come study his intercession in all the former particulars I have run them over for the work is swoln under my hands and I would now abbreviate only remember this that in Christ's intercession are many secrets which we must never know on this side Heaven oh take heed of entring into this labarinth without the clew of the Word above all desire the guidance of the Spirit to enlighten thy darkness and what ever thou knowest know it still for thy self SECT II. Of considering Jesus in that respect 2. LET us consider Jesus carrying on this work of our salvation in his intercession many of God's people have found the benefit and for my part I cannot but approve of it as an excellent quickning and enlivening duty to be much in a way of meditation or consideration especially when we meet with such a blessed subject as this is Psal 104.34 My meditation of him shall be sweet saith David I will be glad in the Lord it is enough to make a meditation sweet and refreshing when it is conversant about such a subject as Christ's intercession Is it not as incense a sweet odour and perfume with God himself and shall not each thought of it be sweet to us come let us be serious in this duty and that we may do it throughly let us consider it in these several particulars As 1. Consider of the nature of Christ's intercession what is it but the gracious Will of Christ fervently desiring that for the vertue of his death and sacrifice thy person and performances might be accepted of God As Christ on earth gave himself to the death even to the death of the Cross for the abolition sin so now in Heaven he prayes the Father by his agony and bloody sweat by his his cross and passion by his death and sacrifice that thy sins may be pardoned thy service accepted and thy soul saved This is the Will of Christ even thy justification sanctification and salvation accordingly he presents his Will Father I will that all those priviledges flowing from my death may be conferred on such a person by name such a soul is now meditating and considering of my intercession and my will is that his very meditation may find acceptance with God O what workings would be in thy heart and spirit if thou didst but consider that Christ even now were speaking his Will that thy person and duty might both find acceptance and be well-pleasing with God 2. Consider of the person that intercedes for thee it is Christ in both Natures it is thy Mediator the middle one betwixt God and man in this respect thou mayst consider him as one indifferent and equally inclining to either party like a pair of scales that hang even neither side lift up or depressed more than the other Gal. 3.20 A Mediator is not of one saith the Apostle Christ indifferently partook of both Natures God-head and Manhood that so he might be fit to stand in the gap between his Father and us he is a Priest according to both Natures he is a Dayes-man wholly for God and a Dayes-man wholly for us and on our side 3. Consider of the person to whom Christ intercedes is it
excellencies meet together rest in Christ and Christ is all good things to all his Saints in Heaven he is Beauty to their Eyes Musick to their Ears Honey to their mouths Perfume to their Nostrils Health to their Bodyes Joy to their Souls Light to their Understandings Content to their Wills he is Time without sliding Society without loathing Desire without fainting Alpha and Omega the beginning and ending wanting both needing neither yet the Author of them both he is All in all from one not all Even all the Strength Wit Pleasure Vertues Colours Beauties Harmony and goodness that are in Men Beasts Fishes Fouls Trees Herbs and all Creatures are nothing but sparkles of those things which are in Christ Christ himself will then supply their use so that the best Creatures which now serve the Saints shall not have the honour to serve them then Rev. 21.23 There will be no need of the Sun nor of the Moon to shine in that City for the glory of God doth lighten it and the Lamb is the light thereof And hence the beholding of Christ is the All in all to his glorified Saints this was Christ's Prayer Father I will that those whom thou hast given me be with me where I am to what end John 17.24 that they may behold my glory Christ's heavenly presence is conspicuous he is not present as some things that are not seen and yet are present but his presence is or certainly shall be conspicuous to all his Saints when he was in the world his glory was covered under a mean outside he was like a bright light in a dark-Lanthern and there were very few that knew him then but in Heaven he shall be as a Cabinet opened or as the Sun in his full glory We shall know him as we are known and behold him face to face 1 John 3.2 and we shall see him as he is Nor only will he be conspicuous but his presence shall be vital a stone may be with us and seen clearly but there 's little in the sight of that in the beholding of Christ there will be an acting of kindness upon the Saints there will be visions with life and dear refreshing O the influences that the sight of Christ will have on his Saints in Heaven nor onely will he be conspicuous and vital but his presence shall be fixed he shall abide with the Saints that they may for ever behold him Oh if there was such running after Christ in this world some getting on hills and others on trees that they might behold him when he passed by what will the sight of Christ in Heaven be when he shall be alwayes in the eye of his Saints and never out of sight when they shall be alwayes viewing of him and be alwayes satisfied with that view nor only will he be conspicuous vital fixed but his very presence shall transform They shall see his face and they shall reign for ever and ever O the influence of this sight Revel 22.4 5. it is of such a transforming Nature that to see the King will make Kings this vision of glory amounts unto a fruition of glory if ever thou art a spectator of Christ thou art sure to be a partaker of Christ in all his glory I shall be satisfied Psal 17.15 1 John 3.2 when I awake with thy likeness It doth not yet appear what we shall be but we know that when he shall appear we shall be like him why so for we shall see him as he is And no wonder for if the imperfect beholding of his glory in the glass of his Gospel change the soul into the same image from glory to glory how much more shall the full view of his glory in Heaven transform both the souls and bodies of his Saints into a fulness of glory 1 Cor. 13.12 Here then is the top of Heaven here is the All in all here is the satisfaction of souls to the very uttermost if Christs glory in his transfiguration was so satisfactory to Peter as that he desired his sight of it might never have end or interruption O it is good to be here let us here build Tabernacles and yet Peter was onely a spectator of this glory for he had himself no share in it O then what infinite satisfaction mayst thou expect in the beholding of Christ's Glory in Heaven which will be accompanyed with an everlasting enjoyment the lusture of his glory will be diffused unto all so that some shall enjoy the glory of the Sun others of the Moon and others of the Stars O my soul if thou art but a Star there yet if thou art filled with that light that comes from the Sun of righteousness it is enough O remember oh consider oh never forget this Looking unto Jesus as it is thy duty on Earth so it is thy priviledge and highest happiness in Heaven for ever and ever SECT III. Of desiring after Jesus in that respect 3. LET us desire after Jesus carrying on this work of man's Salvation at his second coming It is true many shrink at the thoughts of death and judgment and 't is an high pitch to desire the dissolution of our selves and of this world the best Christians are compounded of flesh and spirit and if the spirit long to be in Heaven yet the Flesh is loath to leave this Earth Speak out of my soul thou prayest daily Come Lord Jesus let thy Kingdome come but is not the Flesh afraid lest God should hear thy Prayers Oh that we could loath our loathness in that respect oh that we could long for this second coming of Christ to Judgment And Christians this is attainable or otherwise I should not perswade you to it Phil. 1 2â— I am in a strait said Paul between two having a desire to depart and to be with Christ which is far better And this is the voice of the desolate Bride Come for the spirit of Christ within her saith come The Spirit and the Bride say come Yea the whole Creation saith come Rev. 12.17 Rom. 8 21 23. Waiting to be delivered from the bondage of corruption into the glorious liberty of the Sons of God and not onely they but our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Oh that we could groan oh that we could come up to this high pitch even to sigh out not our breath but our spirits even to groan out not some vapours but our hearts I know it is suitable to flesh and blood to tremble at the thoughts of judgment When Paul reasoned of righteousness temperance and of Judgment to come Felix trembled Acts 24.25 Weak Christians as well as Heathens may have many terrible fancies and notions of that day Oh to think of a time When there shall be a great earthquake Rev. 6.12 13 14 15 16 17 when the Sun shall become
peace so long as thy lusts are so strong within thee and thy estrangements from the Prince of peace so great the soul that is without Jesus Christ is an enemy to the God of peace a stranger to the Covenant of peace uncapable of the Word of peace an Alien to the way of peace there is no peace to the wicked Isa 57.21 saith my God 6. Such a one is without acceptation with God the Father Christ onely is Gods beloved and therefore as Josephs brethren might not look him in the face unless they brought their brother Benjamin so cannot we look God in the face with any confidence or acceptance unless we bring Christ with us in the armes of our faith without Christ man is stubble and God is a consuming fire to destroy him man is a guilty malefactor and God a severe Judge to condemn him the whole of man without Jesus Christ is a very abomination in Gods presence 7. Such a one is without life he that hath not the Son hath not life saith John 1 John 5.12 Ephes 2.1 Christ lives not in that soul it is a dead soul dead in sins and trespasses As the dead see nothing of all that sweet and glorious light which the Sun casts forth upon them so the dead in sin have no comfortable apprehension of Christ though he shine in the Gospel more gloriously than the Sun at noon And as the dead know not any thing Eccles 9 5 so the dead in sin know nothing at all of the wisdom of Christ guiding them or of the holiness of Christ sanctifying them or of the fulness of Christ satisfying them or of the death of Christ mortifying their lusts or of the resurrection of Christ quickning their souls or of the dominion of Christ reigning in their hearts O what a misery is this All this you may say is true to a Christless soul but what evil to him that may have a title to Christ and yet minds not Christ makes not use of Christ doth not look unto Jesus Such a case I confess may be yea as many Duties are neglected by some godly so this main Duty is I may tremble to think it exceedingly neglected But O the sin and sadness of those souls O the wants attending such poor creatures Consider them in these particulars 1. They have not that wisdom knowledge discerning of Christ as otherwise they might have By looking and serious observing of Christ we gain more and more knowledge of Christ but if we will not look how should we understand those great mysteries of grace nor speak I only of speculative knowledge but more especially of practical and experimental without looking on Christ we cannot expect that vertue should go out of Christ there is but a poor character or cognizance of Christ upon them that are such they have not so clear and comfortable and inward and experimental a knowledge of Jesus Christ 2. They do not so taste the goodness of Christ as otherwise they might Christ is no other unto them whilst neglected by them but as an eclipsed Star with whose light they are not at all affected Christ is not sweet to them in his Ordinances they find not in them that delight and refreshment that comfort and contentment which they usually minister they cannot say of Christ as the Spouse did I sate down under his shadow with great delight and his fruit was sweet to my taste Cant. 2.3 they are in the case of Barzillai who could not taste what he did eat or what he did drink nor could hear any more the voice of singing-men or of singing-women so they cannot taste the things of God nor hear the spiritual melody which Christ makes to the souls of them that look up to him 3. They have not that love to Christ which Christs beholders have they meditate not upon Christ as lovers on their love they delight not themselves in Christ as the rich man in his treasure and the bride in the bridegroom which they love their thoughts are rather on the world than Christ their palates are so distempered that they have no pleasure in the choycest wine they cannot say that their souls long after him and no wonder for how should they love Christ who turn their eyes from him who is the fairest of ten thousands to other objects Surely they have no flaming burning love to Christ that will give every base thing a kind of preheminence above Christ 4. They have not that sense of Christs love which those that exercise this Duty have whilest the soul neglects Christ it cannot possibly discern the love of Christ it perceives not Christ applying the Doctrines of his love to the conscience Christ appears not in his banquetting house he enables not the soul to pray with confidence he makes it not joyful in the house of prayer And hence it is that such souls move so slowly in Gods service they are just like Pharaohs charrets without wheels O they perceive not the Love of Christ either in the clear revelation of his secrets or in the free communication of his graces or in the sanctifying and sweetning of their tryals or in sealing up the pardon of their sins O they feel not those ravishing comforts which usually Christ speaks to the heart when he speaks from his heart in love O the want O the misery of this want 5. They have not that experience of the power of Christ which they have that are in the exercise of this Duty Would you know wherein lies the power of Christ I answer in casting down the strong holds of sin in overthrowing Satan in humbling mens hearts in sanctifying their souls in purifying their consciences in bringing their thoughts to the obedience of Christ in making them able to endure afflictions in causing them to grow and encrease in all Heavenly graces and this power they partake of who rightly and experimentally look up to Christ But if this Duty be neglected there is no such thing hence we call this the Duty of Duties the chief Duty the especial Duty and for all other Duties Means Ordinances if Christ be not in them they are nothing worth In every Duty this is the essential part that we look through all unto Jesus it is only from Christ that Vertue and Efficacy is communicate in spiritual Ordinances there were many people in a throng about Christ but the infirm woman that touched him was she alone that felt efficacy come from him we see many attend the Ordinances frequent the Assemblies but some few only find the inward power of Christ derived unto their souls They that neglect or are grosly ignorant of this great mistery of looking unto Jesus are no beter then strangers to the power of Christ 6. They have not that sense of the worth and excellency of Christ that are unacquainted with this Duty they are not so ravished with his Beauty they are not so taken with the Sweetness and Pleasantness of
and God will not spare him that is the very word in the Scripture Rom. 8.32 he spared not his own Son this surely this declares Gods love to righteousness more than if all the World should be Damned 2. Suppose the sinner that is reconciled had been Damned then the justice of God had been but in satisfying and never had been fully satisfyed but in that way that God hath found out to save a sinner his justice is not onely satisfying but it comes fully to be satisfied to have enough As for instance suppose a man to be a creditor to one who owes him 100000 l. this man is poor and the utmost he can pay is but a penny a day suppose the creditor should lay him in the Goale until he had paid the utmost farthing it is true he would be receiving day after day but he would never be paid so long as the debtor lives now if another rich man should come and lay down an 100000 l. at once the creditor is presently satisfied Why here is the difference betwixt Gods satisfying his Justice upon sinners and upon Jesus Christ God comes upon the sinner and requires the debt of punishment because he did not pay the debt of obedience God casts him into Prison and the utmost he can pay is but as it were a penny a day and hence the poor sinner must still be paying and paying and paying to Eternity this is the ground of their Eternal punishment in Hell because in any finite time they can never pay enough But now comes Jesus Christ and he fully payes the debt at once so that justice saith I have enough I am satisfied Surely this is the greater Glory to the very justice of God These were the counsels of God from all Eternity how he should make way for his love and goodness and yet satisfie his Truth and Justice O my soul consider and wonder Jesus Christ was the Expedient and in Christ not only Gods mercy but his justice is Exalted yea more Exalted and more Glorified in thy salvation then ever it could have been in thy Damnation 3 Consider the fore-knowledge of God he knew from everlasting whom he would set apart for life and salvation All the Saints of God from first to last they were then present to him and before him and he did look on them in his Beloved Christ Before there was a World or a man or any creature in it he fore-knew Adam and Abraham and Isaac and Jacob and all the Patriarchs and all the Prophets and all the Apostles all the Disciples of Christ and Believers in Christ And O my soul if thou art one of Gods Elect he foreknew thee with a knowledge of love and approbation he had thee in his Eye Rom. 9.11 and Heart he had thoughts on Jacob when he was yet unborn and had done neither good nor evil Assure thy self the Lord works not without prevision or fore-knowledge of the things effected that cannot be in God which is not to be found in a wise and prudent man he that builds an house hath the frame of it first in himself and the Psalmist tells thee that the eyes of God did see thy substance yet being unperfect Psal 139.16 Rom. 9.13 in this Book of knowledge were all thy members written when as yet there was none of them yea he knew thee with a knowledge of singular love he embraced thee in his Eternal love as it is written Jacob have I loved but Esau have I hated â— will not say that this love was actually bestowed on thee till due time yet it was prepared for thee from all Eternity and hence it is called an everlasting love The Lord hath appeared of old unto me Jer. 31.3 saying I have loved thee with an everlasting love therefore with loving kindness have I drawn thee O muse and meditate and ponder on this love it contains in it these particulars as 1. The eternal good will of God what else is the love of God towards the Elect but his everlasting good will to shew them mercy to do them good and to save their souls hence the Angels sung that Antheam at Christs birth Glory to God in the highest Luk. 2.14 and on earth peace good will towards men 2. The Eternal pleasure and delight of God in the sons of men the greatest delight that God hath or ever had it is in communicating himself to his Son firstly and next unto his Saints nay such delight he takes in letting out his mercy to his Saints as that he was well-pleased with the death of his own Son as a means conducing thereunto O wonderfull one would think that the death of Christ should be the most abhorring to the heart of God of any thing in the world and yet saith the Scripture It pleased the Lord to bruise him Isa 53.10 he took a pleasure and delight in the very bruising of Jesus Christ the Lord saw this was the way for him to communicate himself in the fulness of his grace unto his Saints and therefore though it cost him so dear as the death of his own Son yet he was well-pleased with it 3. This love of God contains in it a fore-knowledg and approbation of all those effects of his love whether they be temporal concerning this life or Eternal concerning the life to come Concerning these effects of his love saith John 1 John 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God q. d. Behold it stand amazed at it that children of wrath should become the sons of the most high God for a beggar on the dunghil a vagabond a runnagate from God a prodigal a stranger to God whom the Lord had no cause to think on to be made a Son of God Almighty O divine love Pause a while and muse on this O my soul that God should fore-know thee from all Eternity with a knowledg of love and approbation it is admirable to consider I say it is admirable to consider 4. Consider the purpose of God concerning thy salvation 1 Thes 5 9 God hath not appointed or purposed us wrath but to obtain salvation by our Lord Jesus Christ As when we have a will to do any thing there follows upon this in the mind a setled purpose to effect it so when God hath loved some to life there is in God a setled purpose of bringing them to it that the purpose of God according to Election might stand or be sure Rom. 9.11 it imports Gods stability and steadiness and constancy and firmness in saving souls There is much inconstancy and fickleness in the love of man or in the love of a woman but the love of God to his people is a steady love as the Bridegroom rejoyceth over the Bride Isa 62.5 so shall thy God rejoyce over thee not only so doth thy God but so shall thy God rejoyce over thee
have who hath been loved so much or who hath so much come under the power of love as you have Ps 31.23 hath not Christ loved you not only with a love of well-wishing which is from everlasting some call it the love of Election the fountain-love the well-head of salvation but also with a love of complacency hath not Christ shed abroad his love into your hearts and shall he lose by it will not these cords of love draw up your hearts to love him again sure it 's but reason to love him who hath first loved you yea and loved you when you were unlovely and had nothing in you worthy of love Christians then it was that Christ loved you in rags it is meet therefore that you should love him in Robes 6. God and Christ appointed or purposed us unto salvation his love was a sure and setled and firme and constant love the purpose of God according to Election must stand Rom. 9.11 Ps 119 112. So must we love him and cleave unto him for ever I have enclined my heart to perform thy Statutes alwayes even to the end Davids heart was much taken with the Statutes of God and therefore he gives this expression of the fulness of his heart alway and even to the end it is a kind of pleonasme his resolutions were such that he would never depart from his God 7. God and Christ decreed booked and sealed our salvation and so must we put to our seal that God is true i. we must believe in Christ for when we believe we make Christs word good He that believes not makes God a lyar as you have heard in that he frustrates or endeavors to frustrate Christs undertaking in his predestination 8. God and Christ entered into Covenant concerning our salvation So must we enter into Covenant with him we must take him to be our God and give up our selves to be his people Why thus we must in all particulars conform to Christ The sum of all is this we must be like Christ in grace and gracious actings O my soul see to this grace see to this conformity to Jesus Christ in gracious actings and this will enable thee to read thy name written in the Book of Life O abhor repel that Devils dart I am predestinated and therefore I may live as I list how contrary is this to the Apostle Eph. 1.4 he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in love and as the Elect of God put on bowels of mercy kindness humbleness of mind meekness long-suffering forgiving one another Even as Christ forgave you this conformity to Christ in grace is the very effect of our predestination Colos 3 12 13. Ps 45 21 O look unto Jesus and be in grace like unto Jesus why Christ is full of grace a vessel filled up to the lip or very brim thou art fairer than the children of men and grace is poured into thy lips Christ was as it were grace speaking Luk 4.22 Grace sighing weeping dying Heb. 2.9 Grace living again and now dropping or rather raining down floods of grace on his living members Ephes 4.11 Christ is the great Apple-tree dropping down Apples of Life Cant. 2.3 and all that falls from this tree as apples leaves shadows smell blossomes are but pieces of grace fallen down from him who is the fulness of all Cant. 2.1 and hath filled all things Christ is the rose of Sharon and every leaf of this rose is an Heaven every white and red in it is grace and glory every act of breathing out it's smell from everlasting to everlasting is Spotless and unmixed grace why then my soul if thou wilt conform to Christ conform in this Be holy as he is holy John 1.16 of that fulness of grace that is in him do thou receive even grace for grace Christians where are we O that ever men should hear of so much grace and of such acts of grace in that eternity before all worlds and yet no impression of grace upon their hearts O that God and Christ should both be in that business of Eternity that heaven hell justice mercy souls and deep wisdome should be all in that rare piece and yet that men should think more of a Farme an Ox an house a pin a straw or of the bones of a crazy livelihood O look up look up if thou art Christs Consider what he hath done for thy soul why thou art predestinate to be conformed to the Image of Christ Thus far we have Looked on Jesus as our Jesus in that Eternity before all time untill the creation Our next work is to Look on Jesus carrying on the great work of mans salvation in the Creation the beginning of time untill his first coming LOOKING UNTO JESUS From the Creation until his first coming The Third Book Revel 1.8 11. The Lord will give thee for a Covenant of the People Hear ye deaf and look ye blind that ye may see CHAP. I. SECT I. Of Christ Promised by degrees IN this period as in the former we shall first lay down the Object and then direct you how to look upon it The Object is Jesus carrying on the work of mans salvation in that dark time before his coming in the flesh No sooner is the world made the things therein but man was created that way might be made for God to shew his grace in the salvation of his Elect. And now was it that Gods eternal project and counsel fore-knowledge and purpose and decree and Covenant with Christ was to come into execution Indeed at the first there was no need of Christ for man at first was made in holiness the image of God and to bear rule over the rest of the visible creatures though this his state was but of a little standing It was the received opinion in in former times that our first parents fell the very same day in which they were created Augustine amongst the rest writes that they stood but six hours but though we cannot describe the certain time very probable it is that it was but short This we finde that Moses having set down the creation of man without the interposition of any thing else he comes immediatly to the fall and the Devil no doubt took the first occasion he possibly could to bring man to the same damnation with himself Well then long it was not but Adam by his sin deprived himself and all his posterity of the image of God All mankind was in his loynes so by the order and appointment of God all mankind partake with him in the guilt of his sins Hence is the daily continual cry not only of Adam Abraham David Paul but of every Saint O wretched man that I am who shall deliver me from the body of this death But sweet souls stay your complaints here 's Gospel-news In this sad hour of temptation God
can it be We are a crooked Generation that cannot abide the straight wayes of the Lord our whole nature is sinful and corrupt before him and for the most part when we are most averse and backward and have least thought of ever seeking after him then it is that he seeks us to take us unto himself thus the Lord called Saul when he was Persecuting and raging and breathing out slaughter against the Lord and against his Saints and thus the Lord called those Jews that mocked the Apostles when they spake diverse Languages These men are full of new wine ay but the next word that they spake is Acts. 9.4 Acts 2.13 37. Men and Brethren what shall we do O the free and unexpected Grace of our God! 4. In that we are by nature no better than others that are without God Eph. 2.12 and without Covenant what makes the difference betwixt us and them but this free Grace of God Is there any reason in us why one is taken into a Covenant and another is not Nay I 'le tell you a wonder so it pleaseth the Lord that sometimes God chuseth the worst and leaves those that are better than they We read that Publicans and Harlots were taken in and the righteous Generation which justified themselves and were justified by others were passed by surely God respects none for any thing in them his design is that the freeness of his Grace might be seen in those whom he takes to himself Hence the Apostle God chuseth the foolish things of this world and the weak things of this world base and despised things 1 Cor. 1.27 28 29. whilest in the mean time he passeth by the wise and mighty and things of high esteem that all men might see it is the Grace of God and not any thing in man by which we are taken into Covenant with him 5. How is the Covenant said to be ordered The word ordered will help us in the Answer it sets out to us a marshalling and fit laying of things together in opposition to disorder and confusson the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies marshalled disposed prepared set forth as an Army in comely order the same word is in Judg. 20.22 Judg. 20.22 And the men of Israel incouraged themseves and set their Battle again in array As we see in an Army every one is set in rank and file so is every thing in this Covenant ranked disposed ordered that it stands at best advantage to receive and repel the enemy a poor Christian that hath a troubled spirit he sets himself against Free Grace and this everlasting Covenant he raiseth thousands of objections against it but now the covenant is ordered it stands like a marshall'd Army to receive him and repel him Come let us see how it is ordered in all things I shall instance only in these particulars As 1. It is well ordered in respect of the Root out of which it grew This say Divines was the Infinite Soveraignty and Wisdom and Mercy of God 1. It was founded in Gods Soveraignty he had a right to do what he would with his fallen Creatures he might damn or save whom he pleased Hath not the Potter Power over the Clay Rom. 9.21 of the same lump to make one Vessel unto honour and another unto dishonour 2. It was founded in wisdom The Covenant of Grace was a result of Council it was no rash act but a deliberate act with infinite wisdom God being the Soveraign of all his Creatures and seeing mankind in a perishing condition he determined within himself deliberately to make such a Covenant of Peace first with Christ and then with all the Elect in Christ 3. It was founded in Mercy i e. in the goodness of God flowing out freely to one in misery for mercy we say is made up of these two Acts. 1. There must be an Object of Misery 2. There must be a free efflux of goodness on that Object Now the Covenant of Grace was founded on these as 1. There was an Object of Misery lost man wretched man undone by sin and 2. There was an efflux of Gods Goodness his very bowels moved within him and they could not hold I have loved thee with an everlasting love saith God therefore with loving kindness have I drawn thee Jer. 31.3 Surely this was well ordered a perplexed soul may have his spirit up in arms against the Covenant of Grace O cries the Soul in its sad condition I am miserable I shall not live but die my sins will damn me I am lost for ever Why but see how the Covenant is ordered in respect of the root or rise it stands like a well marshalled Army to receive and to repel those doubts as 1. God acted in a way of Soveraginty and cannot God save thee if he will 2. God acted in a way of Wisdom and though thou seest no way but one with thee Death and Damnation yet cannot infinite wisdom contrive another way 3. God acted in a way of Mercy and O thou afflicted tossed with tempests Isa 54.11 and not comforted is not infinite Mercy above all thy Misery Why see see poor soul how the Covenant repels all thy oppositions in respect of its rise 2. It is well ordered in respect of the persons interested in it from all eternity and they are God the Father and in Jesus Christ his Son as for the Saints Elect they were not then and therefore the Covenant could not be immediately struck with them now there was great need of this order for should the Covenant have been made betwixt God the Father and the Elect from all eternity and that immediately a troubled soul would have opposed it thus 1. If it was from all eternity how then shall I be capable of it alas my being was not so long since 2. If it were made with me immediatly then I had some part to perform of mine own Power and Strength but alas I have failed I can do nothing O but now the Covenant is a well ordered Covenant in these respects For 1. Christ hath been from all eternity and thou as an Elect Vessel hadst thy being in him as he was thy Head 2. Christ is able to perform the Covenant and being contractor it lies upon his score to satisfie his Father he that first made the bargain must look to fulfill it and for thy part if thou dost any thing it must be through him Without me ye can do nothing John 15.5 Why see now see how the Covenant repels all thy oppositions in respect of the Persons interested in it from all eternity God hath his place and Christ his place and Faith his place and the Sinner his place 3. It is well ordered in respect of the method of the Articles in their several workings first God begins then we come on first God on his part gives Grace and Glory and then we on our parts act Faith and
of his wrath is come who shall be able to stand And yet despair not cheer up O my soul for in the very midst of wrath God is pleased to remember Mercy even now when all the world should have been damned a Jesus is proclaimed and promised and he it is that must die according to the Commination for he is our surety and he it is that by Death must overcome Death and the Devil it shall bruise thy Head said God to Satan q. d. Come Satan thou hast taken Captive ten thousands of souls Adam and Eve are now ensnared and in their loynes all the men and women that ever shall be from this beginning of the world to the end thereof now is thy day of triumph now thou keepest Holy-day in Hell but thou shalt not carry it thus I foresaw from all Eternity what thou hast done I knew thou wouldest dig a hole through the comely and beautiful frame of the Creation but I have decreed of old a Counter-work out of the seed of the woman shall spring a Branch and he shall bruise thy head he shall break thy Power he shall tread thy Dominion under foot he shall lead thy Captivity Captive he shall take away sin he shall point out to Men and Angels the glory of heaven and a new world of free grace In this promise O my soul is foulded and wrapped up thy hope thy heaven thy salvation and therefore consider of it turn it upside down look on all sides of it view it over and over there is a Jesus in it it is a field that contains in the bowels of it a precious treasure there is in it a Saviour a Redeemer a Deliverer from sin death and hell are not these dainties to feed upon are not these rarities to dwell on in our meditations 2. Consider Jesus in that next promise made to Abraham Gen. 17.7 I will establish thy Covenant between me and thee and thy Seed after thee in their generations for an everlasting Covenant to be a God to thee and to thy Seed after thee in respect of this Covenant Abraham is called the Father of the Faithfull Rom. 4.11 Gal. 3.7 and they which are of the Faith are called the Children of Abraham And O my soul if thou art in Covenant with God surely thou dost by Faith draw it through Abraham to whom this promise was made for if ye be Christ's then are ye Abrahams Seed and heirs according to the promise Consider what a mercy is this Gal. 3 29. that God should enter into a Covenant with thee in the loins of Abraham God made a promise of Christ and inclusively a Covenant of Grace in his comforting Adam but he makes a Covenant expresly under the name of Covenant with Abraham and his seed O muse and be amazed What that the great and glorious God of heaven and earth should be willing to make himself a debtor to us O my soul think of it seriously he is in heaven and thou art on earth he is the Creator and thou art his Creature Ah what art thou or what is thy Fathers house that thou shouldest be raised up hitherto The very Covenant is a wonder as it Relates to God and us what is it but a compact an agreement a tying a binding of God and us When Jehoshaphat and Ahab were in Covenant see how Jehoshaphat expresseth himself I am as thou art my people as thy people 1 King 21.4 my horses as thy horses So it is betwixt God and us If once he gives us the Covenant then his strength is our strength his power is our power his armies are our armies his attributes are our attributes we have interest in all there is an offensive and a defensive Language as I may say betwixt God and us and if we put him in mind of it in all our straits he cannot deny us As it was with the Nations allied to Rome if they fought at any time the Romans were bound in honour to defend them and they did it with as much diligence as they defended their own City of Rome so it is with the people allied to God he is bound in honour to defend his People and he will do it if they implore his aid how else is it possible God should break his Covenant will he not stir up himself to scatter his and our spiritual enemies Certainly he will Thus runs the tenour of his Covenant I will be a God to thee and to thy seed after thee This is the general promise I may call it the Mother-Promise that carries all other Promises in its womb we find a Jesus in this promise consider that it is God in Christ that is held forth to us in this phrase I will be as a God to thee O sweet Here is the greatest promise that ever was made Christ God is more than Grace Pardon Holiness Heaven as the Husband is more excellent than the Marriage-Robe Bracelets Rings the Well and Fountain of Life is of more excellency than the streams Christ Jesus the objective happiness is far above a created and formal Beatitude which issueth from him O my Soul is not this worthy of thy inmost consideration But of this more in the next 3. Consider Jesus in that promise made to Moses and the Israelites I am the Lord thy God who brought thee out of the Land of Egypt out of the House of Bondage Much hath been said to this Promise before as matter of thy Consideration but to contract it consider in the Promise the sufficiency and propriety 1. Here is sufficiency it is a promise of infinite worth an hid treasure a rich possession an overflowing blessing which none can rightly value it is no less than the great and mighty and infinite God if we had a promise of an hundred worlds or often heavens this is more than all heaven indeed is beautiful but God is more beautiful for he is the God of heaven and hence it is that the Saints in heaven are not satisfied without their God it is a sweet expression of Bernard As whatsoever we give unto thee Lord unless we give our selves cannot satisfie thee so whatsoever thou givest unto us Lord unless thou givest thy self it cannot satisfie us and hence it is that as God doth make the Saints his Portion so God is the Portion and Inheritance of his Saints Consider the greatness the goodness the all-sufficiency of this promise I am the Lord thy God! No question but Moses had many other rich promises from God but he could not be satisfied without God himself if thy presence be not with us bring us not hence And no wonder for without God all things are nothing Exod. 33.15 but in the want of all other things God himself is instead of all It is Gods alone Prerogative to be an universal good The things of this world can but help in this or that particular thing as Bread against hunger Drink against thirst
Cloaths against cold and nakedness House against wind and weather Riches against poverty Physick against sickness Friends against solitariness but God is an alsufficient good he is all in all both to the inner and outward man Are we guilty of Sin there is mercy in God to pardon us Are we full of infirmities there is Grace in God to heal us Are we strong in Corruptions there is power in God to subdue them in us Are we disquieted in Conscience there is that Spirit in God that is the Comforter that can fill us with Joy unspeakable and glorious And for our outward man all our welfare is laid up in God he is the God of our Life Psal 42.8 he is the strength of our Life Psal 27.1 he is a quickning Spirit 1 Cor. 15.45 Which though it be in regard of the inner man yet there it is spoken of the inward man which the Lord shall quicken after death and doth now keep alive by his mighty power for in him we live Acts. 17.28 and move and have our being O my Soul that thou wouldst but ruminate and meditate and consider this promise in all thy wants discontents when means fail and the streames run no more O that thou wouldest then go to the Fountain where the waters run sweeter and more sure Gen. 41.16 for as Joseph said to Pharaoh it is not in me God shall give Pharaoh an answer of peace So may Silver and Gold and such things say to thee It is not in us God shall give enough out of himself have God and have all want God and there is no content in the enjoyment of all It was the Apostles case as having nothing and yet possessing all things 2 Cor. 6.10 Surely he lived to God and enjoyed God and he was an all-sufficient good unto him God may be enjoyed in any condition in the meanest as well as the greatest in the poorest as well as the richest God will go into a wilderness into a prison with his people and there he will make up all that they are cut short of Thy discontents therefore arise not from the want of outward means but from want of inward fellowship with God and if thou dost not find a sufficiency it is because thou dost not enjoy him who is thy all-sufficient good O stir up Faith and consider the Covenant think seriously on this promise I am God all-sufficient I am the Lord thy God 2. Here is the propriety of Saints the Lord thy God O what is this that God is thy God Heaven and Earth Angels and Men may stand astonished at it What that the Great and Mighty God God Almighty and God all-sufficient should be called thy God! Heb. 11.16 It is observable what the Apostle speaks God is not ashamed to be called their God Would not a prince be ashamed to take a Beggar a Runagate a base and adulterous Woman to be his Wife But we are worse than so and God is better than so sin hath made us worse than the worst of women and God is better holier higher than the best of Princes and yet God is not ashamed to own us nor ashamed that we own him as our own I am thy God It is as if the Lord should say use me and all my Power Grace Mercy Kindness as thine own go through all my Attributes consider my Almighty Power consider my Wisdom Councel Understanding consider my Goodness Truth Faithfulness consider my Patience Long-suffering Forbearance all these are thine as thus My Power is thine to work all thy works for thee and in thee to make passage for thee in all thy straits to deliver thee out of six troubles and out of seven my Wisdom is thine to counsel thee in any difficult cases to instruct thee in things that be obscure to reveal to thee the Mysteries of Grace and the wonderfull things contained in my Law my Justice is thine to deliver thee when thou art oppressed to defend thee in thy Innocency and to vindicate thee from the injuries of men what needs more O my Soul think of these all other Gods Attributes say in thy self all these are mine nay more think of God in Christ for otherwise what hast thou to do with God in a Covenant of grace and say in thy heart Jesus Christ is mine my Saviour my Redeemer my head my elder brother his doings are mine and his sufferings are mine his Life and his Death his Resurrection and Ascention his Session and Intercession all are mine nay more if Christ be mine why then all good things are mine in Christ I say in Christ for they come not immediatly but through the hands of a sweet Redeemer and though he be a man who redeemed us yet because he is God as well as Man there is more of God and Heaven and free-love in all our good things than if we received them immediately from God Ravens have their food and Devils have their being from God by creature-right but we have all we have from God in Christ by Covenant-right this surely this very promise is the main and principal promise of the Covenant it is the very substance Soul and life of all O then how careful shouldest thou be to improve the strength of thy mind thoughts and affections on this only subject 4. Consider Jesus in that promise made to David 1 Sam. 23.5 He hath made with me an everlasting Covenant ordered in all things and sure 1. An everlasting Covenant consider this in the eternal efficacy and not in the outward administration it is Christ that hath built and prepared a Kingdom that shall never fade a spiritual and an heavenly Kingdom which shall never cease and as he hath prepared it so if thou believest he hath entred into a Covenant with thy soul to bestow it on thee it is an everlasting Covenant and he will give thee everlasting Life 2. It is ordered in all things the Covenant of grace is so marshalled and ordered that it stands at best advantage to receive and repel all thy objections Many and many an objection hast thou raised how often have such thoughts been in thee Oh I am miserable I shall not live but die my sins will damn me I am lost for ever And again If God hath made with me a Covenant why then have I something to do on my part for this is the nature of the Covenant to bind on both parts but alas I have failed I can do nothing I can as well dissolve a Rock as make my heart of stone a heart of flesh I can as well reach heaven with a finger as lay hold on Christ by the hand of Faith Have not such arguings as these been many and many a time in thy heart O consider how the Covenant is ordered and marshalled in respect of the Author of it of the Persons interested in it of the parts of which it consists of the end and aim to which it refers
fire which hath a most vehement flame SECT IV. Of hoping in Jesus in that Respect WE must hope in Jesus carrying on the great work of our salvation in a way of Covenant now what is hope but a good opinion of enjoying its object indeed a good opinion is so necessary for hope that it makes almost all its kinds and differences as it is greater or lesser so it causeth the strength or weakness the excess or defect of this passion hope This good opinion is that which renders hope either doubtful or certain if certain it produceth confidence or presumption presumption is nothing but an immoderate hope without a ground but confidence is that assurance of the thing hoped for in some measure as if we had it already in hand Hence it is that we usually say we have great and strong and good hopes when we would speak them assured which hath occasioned some to define it thus Hope is a certain grounded confidence that the desired good will come not to insist on this all the question is Whether those promises contained in the Covenant of grace belong unto me and what are the grounds and foundations on which my hope is built If the grounds be weak then hope is doubtful or presumptuous but if the grounds be right then hope is right and I may cast Anchor and build upon it In the disquisition of these grounds we shall only search into those qualifications which the Scripture tells us they are qualified with with whom the Lord enters into a Covenant of grace and these we shall reduce 1. To the condition of the Covenant 2. To the promise of the Covenant As 1. If thou art in Covenant with God then hath God wrought in thee that condition of the Covenant Acts 16.31 Rom. 10.9 a true and lively and soul-saving and justifying faith Believe on the Lord Jesus and thou shalt be saved If thou believest thou shalt be saved The promise of life contained in the Covenant is made onely to believers This is so sure a way of tryal 2 Cor. 13.5 that the Apostle himself directs us thereunto Examine your selves whether ye be in the Faith Ay But how shall I examine for there are many pretenders to faith in these dayes Why thus 1. True faith will carry thee out of thy self into Christ Gal. 2.20 I live yet not I but Christ liveth in me a faithful man hath not his life in himself but in Christ Jesus he hath his spiritual being in the Father and in his Son Jesus Christ he is joyned to the Lord and is one Spirit he seeth the Father in the Son and the Son within himself and also the Father within himself through the Son 2 Cor. 13.5 John 14.20 Joh. 17.22 23. Know ye not that Christ Jesus is in you except ye be reprobates Ye shall know me saith Christ that I am in the Father and you in me and I in you By faith we enjoy the glory of union The glory which thou hast given me I have given them that they may be one even as we are one I in them and thou in me though we have not the glory of equality yet we have the glory of likeness we are one with Christ and one with the Father by faith in Christ 2. True faith will carry thee beyond the world a believer looks on Christ over-coming the world for him and so by that faith he overcomes the world through him 1 John 5.4 Rev. 1.12 This is the Victory that overcometh the world even your faith Hence it is that the Saints are said To be cloathed with the Sun and to have the Moon under their feet when through faith they are cloathed with The Son of Righteousness the Lord Jesus then they trample upon all sublunary things as nothing worth in comparison of Christ 3. True faith is ever accompanied with true love if once by faith thou apprehendest Gods love and Christs love to thee thou canst not but love that God and love that Christ who loved thee and gave himself for thee 1 John 4.19 We love him because he first loved us he that loveth not God hath not apprehended Gods love to him if ever God in Christ be presented to thee for thy justification 1 John 4.8 it is such a lovely object that thou canst not but love him He that loveth not knoweth not God for God is love 4. True faith purifies the heart and purgeth out sin When God discovers this that he will heal back-sliding and love freely and turn away his anger then Ephraim shall say What have I any more to do with Idols Hos 14.8 if ever Christ reveal himself as the object of our Justification he will be sure to present himself as the pattern of our Sanctification the knowledge of Gods Goodness will make us in love with holiness they shall fear and tremble for all the goodness and for all the prosperity Jer. 33.9 that I procure unto them saith the Lord The golden chain of Mercy let down from Heaven doth bind us faster to the service of our God 5. Above all observe the rise true faith if it be true it is ever bottomed upon the sense and pain of a lost condition spiritual poverty is the nearest capacity of believing this is faiths method be condemned to be saved be sick and be healed Faith is a flower of Christ's own planting but it grows in no Soul but onely on the margin and bank of the Lake of fire and brimstone in regard there 's none so fit for Christ and Heaven as those who are self-sick and self-condemned to Hell They that be whole need not a Physician saith Christ but they that are sick Mat. 9.13 This is a Foundation of Christ that because the man is broken and hath not bread therefore he must be sold and Christ must buy him and take him home to his fire-side and cloath him and feed him there I know Satan argues thus Thou art not worthy of Christ and therefore what hast thou to do with Christ but Faith concludes otherwise I am not worthy of Christ I am out of measure sinful I tremble at it and I am sensible of it and therefore ought I and therefore must I come to Christ this arguing is Gospel-logick and the right method of a true and saving-faith for what is faith but the act of a sinner humbled weary laden poor and self-condemned Oh take heed of their doctrine who make faith to act of some vile person never humbled but applying with an immediate touch his hot boyling and smoaking Lusts to the bleeding blessed Wounds and Death of Jesus Christ 2. If thou art in Covenant with God then hath God fulfilled in some part the promises of this Covenant to thy Soul As 1. Then hath God put the Law into thy inward parts and writ it in thy heart look as Indenture answers to Indenture or as a face in the glass answers to a
for God will magnifie his grace and therefore he will do this great thing all that thou hast to do and all that God requires of thee in this case is onely to believe indeed thou hast no part in Christ no part in the covenant of grace if thou wilt not believe faith is the condition of the covenant of grace and therefore either believe or no covenant I know it is not easie to believe nay it is one of the hardest things under heaven to perswade a soul into faith What Will the great God of heaven make a Covenant with such a wretch as I am I cannot believe it Why What 's the matter Ah my sins my sins my sins God is a consuming fire against such he cannot endure to behold iniquity little hopes that ever God should enter into a covenant with me But to help on or to allure a soul in consider O thou soul of these following passages 1. Consider of the sweet and gracious nature of God that which undoes broken hearts and trembling souls it is misconceivings of God we have many times low diminishing ex enuating thoughts of Gods goodness but we have large thoughts of his power and wrath now to rectifie these misapprehensions consider his name and therein his nature the Lord the Lord Merciful and Gracious Long-suffering and abundant in Goodness and Truth keeping mercy for Thousands forgiving Iniquity Transgressions Sins and will by no means clear the guilty visiting the Iniquity of the Fathers upon the Children and upon the Childrens Children unto the Third and Fourth Generation O terrible Text Exod. 34.6 7 sayes the Soul alas I am guilty of thousands of sins and if this be his Name I am undone woe to me and mine unto the Third and Fourth Generation But consider again and in this description of God we shall find an Ocean of Mercy to a Drop of Wrath a Sea of Oyl to an half drop of scalding Lead For 1. God doth not begin the Lord the Lord that will by no means clear the guilty but the Lord the Lord Merciful and Gracious Long-suffering this is the first and greatest part of his Name God is loath to speak in justice and wrath he keeps it to the last mâ—rcy lies uppermost in Gods heart if the sentence must come it shall be the last day of the Assize 2 Many words are used to speak his goodness Merciful Gracious Long-suffering and abundant in Goodness keeping Mercy for Thousands forgiving Iniquity Transgression and Sin here be six several phrases to shew the Riches of his Goodness but when he speaks his wrath what haste makes he over it there 's only two expressions of that it was a Theam he took no delight in Judgment is his Work his strange Work Isa 28.22 for he doth not afflict willingly nor grieve the Children of Men. 3. There 's a difference in the expression when God speaks of mercy Lam. 3.33 he expresseth it thus abundant in Mercy keeping Mercy for Thousands But in visiting sins it is not to thousands but only to the Third or Fourth Generation Surely Mercy rejoyceth against Judgment God would shew Mercy to Thousands Jam. 2.13 rather than he would destroy three or four 4. What if by no means God will clear the guilty stubbornly guilty yet never will he destroy humble souls that lye at his feet and are willing to have mercy on his easie terms How shall I give thee up Ephraim how shall I deliver thee O Israel Hos 11.8 9. how shall I make thee as Admah How shall I set thee as Zeboim My heart is turned within me my repentings are kindled together I will not execute the fierceness of Mine anger I will not destroy Ephraim for I am God and not Man the Holy One in the middest of â—â—ee O my soul why standest thou at a distance with God Why dost thou fancy a Lion in the way O bâ—lieve in God believe in Jesus and believe thy portion in this Covenant of grace have sweet and delightful thoughts of Gods nature and thou wilt not thou canst not sly from him some are of opinion that a soul may fetch more encouragements to believe from the consideration of Gods gracious and merciful nature than from the promise it self 2. Consider of the sweet and gracious nature of Jesus Christ our thoughts of God are necessarily more strange than of Jesus Christ because of our infinite distance from the Godhead but in Christ God is come down into our nature and so infinite goodness and mercy is incarnate art thou afraid O my soul at his name Jah and Jehovah O remember his name is Emanuel the Lyon is here disrobed of his garment of terrour his rough hair is turned into a soft wooll see thy God disrobed of his terrible Majesty see thy God is a man and thy Judg is a Brother mince Jehovah with Jesus and the Serpent wiâ—l be a rod O that Balsamy name Jesus that name that founds healing for every wound settlement for every distraction comfort for every sorrow but here 's the misery souls in distress had rather be poring on hell than heaven rather frighting themselves with the terrours of justice than staying themselves with the flâ—ggons of Mercy O my soul how canst thou more contradict the nature of Christ and the Gospel-description of Christ than to think him a destroyer of men bâ—t wherein appears the gracious nature of Christ I answer in his being incarnate O how could Jesus have manifested more willingness to save than that the God-head should condescend to assume our nature surely this is ten thousand times more condescention than for the greatest King to become a sly or a toad to save such creatures as toads and flyes 2. In his tender dealing with all sorts of sinners he professed th t he came into the world not to condemn the world but that the world through him might be saved He wept over Jerusalem saying O Jerusalem Jeâ—usalem Mat. 23.37 how oft would I have gathered thee as an Hen gathereth her chickens under her wings but ye would not I would but ye would not And when his Disciples would have had fire come down from Heaven to consume thoâ—e that refused him he reproves them and tells them they know not of what spirits they were of 3. In his care of his own not caring what he suffered so they might be saved Alas alas that the Lord Jesus should pass through a life of misery to a death more miserable to manifest openly to the world the abundance of his love and yet that any soul should suspect him of cruelty or unwillingness to shew mercy Ah my soul believe never cry out my sins my sins my sins there is a gracious nature and inclination in Jesus Christ to pardon all 3. Consider of that office of saving and shewing mercy which Christ hath set up this is more than meerly a gracious inclination Christ hath undertaken and set up an office
all these passages of Gods Love in Christ are not these strong atractives to gain thy love what wilt thou do canst thou chuse to love the Lord thy God shall not all this love of God in Christ to thee constrain thy love It is the expression of the Apostle The Love of God constrains us 1 Cor. 5.14 God in Christ is the very Element of Love and whither should Love go but to the Element Air goes to Air and Earth to Earth and all the Rivers to the Sea 1 John 4.16 every Element will to its proper place Now God is Love and whither should thy Love be carried but to this Ocean or Sea of Love Come my Beloved said the Spouse to Christ let us get up early to the vineyards Cant 2.12 let us see if the Vines flourish whether the tender grapes appear there will I give thee my Loves The flourishing of the Vine and the appearing of the tender grapes are the fruits of the graces of God in the Assemblies of his Saints now wheresoever things appear whether in Assemblies or in secret Ordinances then and there saith the Bride will I give thee my Loves when thou comest to the Word Prayer Meditation be sure of this to give Christ thy Love What doth Christ manifest his presence there is there any abounding of his graces there O let thy Love abound by how much more thou feelest Gods Love towards thee by so much more do thou love thy God again many sins being forgiven how shouldst thou but Love much SECT VII Of joying in Jesus in that respect WE must joy in Jesus as carrying on the great work of our Salvation in a way of Covenant I know our joy here is but in part such is the excellency of Spiritual joy that it is reserved for Heaven God will not permit it to be pure and perfect here below and yet such as it is though mingled with cares and pains it is a blessed duty it is the light of our souls and were it quite taken away our lives would be nothing but Horrour and Confusion O my Soul if thou didst not hope to encounter joy in all thy Acts thou wouldst remain languishing and immoveable thou wouldst be without action and vigour thou wouldst speak no more of Jesus or of a Covenant of grace or of God or Christ or Life or glory Well then go on O my Soul and joy in Jesus if thou lovest him what should hinder thy rejoycing in him It is a Maxime that as Love Proceeds so if there be nothing that retaines the Appetite it alwayes goes from Love to Joy One motion of the Appetite towards good is to be united to it and the next Appetite towards good is to enjoy it now Love consists in union and joy in fruition for what is fruition but a joy that we find in the possession of that thing we love Much ado there is amongst Philosophers concerning the differences of Love and Joy Some give it thus As is the motion of fluid Bodies which run towards their Center and think to find their rest there but being there they stop not and therefore they return and scatter themselves on themselves they swell and overflow So in the passion of Love the Appetite runs to the beloved Object and unites it self to it and yet its motion ends not there for by this passion of joy it returns the same way again it scatters it self on it self and overflows those Powers which are nearest to it by this effusion the soul doubles on the Image of the good it hath received and so it thinks to possess it more it distills it self into that faculty which first acquainted it with the knowledg of the Object and by that means it makes all the parts of the Soul concur to the possession of it Hence they say That joy is an effusion of the Appetite whereby the Soul spreads it self on what is good to possess it the more perfectly But not to stay in the inquiry of its Nature O my Soul be thou in the exercise of this Joy Is there not cause come see and own thy Blessedness take notice of the great things the Lord hath done for thee As 1. He hath made a Covenant with thee of temporal mercies thou hast all thou hast by free-holding of Covenant-Grace thy Bread is by Covenant thy sleep is by Covenant thy safety from Sword is by the Covenant the very tilling of thy Land is by a Covenant of Grace Ezek. 36.34 O how sweet is this Every Crum is from Christ and by virtue of a Covenant of Grace 2. He hath made a Covenant with thee of spiritual mercies even a Covenant of Peace and Grace and Blessing and Life for evermore God is become thy God he is all things to thee he hath forgiven thy sins he hath given thee his Spirit to lead thee to sanctifie thee to uphold thee in that state wherein thou standest and at last he will bring thee to a full enjoyment of himself in Glory where thou shalt bless him and rejoyce before him with joy unspeakable and full of glory O pluck up thy heart lift up thy head strengthen the weak hands and the feeble knees serve the Lord with gladness and joyfulness of Spirit considering the day of thy Salvation draweth nigh Write it in Letters of Gold that thy God is in Covenant with thee to love thee to bless thee and to save thee Yet a little while and he that shall come will come and receive thee to himself and then thou shalt fully know what it is to have God to be thy God or to be in Covenant with God I know these Objects rejoyce not every heart a man out of Covenant if he look on God he is a consuming fire if on the Law it is a Sentence of Condemnation if on the Earth it brings forth Thorns by reason of sins if on Heaven the Gate is shut if on the Signes in Heaven Fire Meteors Thunder strike in him a terrour But O my Soul this is not thy case a Man in Covenant with God looks on these things with another eye if he look on God he saith This is my Father if on Christ this is my elder Brother if on Angels these are my Keepers if on Heaven this is my House if on the Signes of Heaven Fire Meteors Thunder these are but the effects of my Fathers Power if on the Law the Son of God hath fulfilled it for me if on Prosperity God hath yet better things for me in store if on Adversity Jesus Christ hath suffered much more for me than this if on the Devil Death and Hell he saith with the Apostle O Death where is thy Sting 1 Cor. 15.55 O Grave where is thy Victory Come poor soul is it not thus with thee what art thou in Covenant with God or art thou not If yet thou doubtest review thy grounds of hope and leave not there till thou comest up to some measure
conceive the most usual and ordinary course of Faiths working and of the souls conforming to Jesus Christ in its closing with Christ As thus 1. Faith hearing the great things proposed in the Covenant of Grace it stirs up in the heart a serious consideration of their blessed condition that are in covenant with God Blessed art thou O Israel a People saved by the Lord What Nation in the Earth is like thy People Deut. 33.29 2 Sam. 7.2.3 even like Israel whom God went to redeem for a People unto himself Time was saith the Soul that I counted the proud blessed and the rich blessed and the honourable blessed time was when I placed my blessedness in other things as in Riches Preferments Favour Credit with men but now these are become vile and things of no value Faith makes us change our voice and to speak as the Psalmist Blessed are the People whose God is the Lord. Psal 144.15 2. Faith stirs in the heart a longing desire after this condition good being believed cannot but be desired and longed for Desire naturally springs from the apprehension of any good being made known hence Faith we say is both in the understanding and in the will as it is in the understanding it opens the eye to see and clearly to discern the Blessing of the Covenant as it is in the will it pursues and desires the attaining of the Grace revealed nor are these desires faint desires but very earnest eager violent sometimes it is called a thirsting after God and sometimes a panting after God and sometimes a gasping after God it is such a desire as cannot be satisfied by any thing without God himself 3. Faith stirs in the heart some hope to enjoy this condition I say some hope for Faith being as yet in the Bud or in the Seed though its desire be strong yet hope of obtaining is but feeble and weak hence Faith is taken up with many thoughts fain would the Soul be joyned to Christ but being as yet dismayed with the sense of Sin it stands like the Publican afar off as yet Faith can scarce speak a word to God only with Jonah it can look towards his holy Temple As a poor weak babe who lies in the Cradle sick and weak and speechless only it can look towards the Mother for help the cast of the eye expresseth in some sort what it would say thus Faith being weak it would speak to God but it cannot or dares not only it hath its eye towards Heaven 2 Chr. 20.12 as Jehoshaphat sometimes said Our eyes are towards thee It feels a need and fain would have but sense of unworthyness and the sense of the Law strikes such a fear into the heart that it dares not come near Consider Israels Case and we shall find it parallel to this God proclaims on the Mount I am the Lord thy God what was this but Gods offer to be in Covenant with Israel and yet the terrour of the Thunder was so great that Israel durst not come near a poor Soul hearing the Lord to offer himself to be in Covenant in him Come soul I am the Lord thy God Why alas it dares not come near What am I the Lord or what is my Fathers House that I should enter into a Covenant with the most high God The Soul is unquiet within it self it is hurried to and fro and finds no rest it hears of Peace with God but feels it not there is much ado with the Soul to sustain its hope only Faith sets the mind again and again to consider the promises invitatiâ—â—â— and all other incouragements which God hath given in his Word 4. Faith stirs in the heart some resolves to go to Gods Throne and to sue for Grace Faith speaks within as they did Jonah 3.9 Amos. 5.15 Who can tell whether the Lord will return And it may be the Lord God of Hosts will be gracious to the remnant of Joseph So Who can tell saith the Soul It may be the Lord will saith the Soul and this begets some resolves as those Lepers in Samaria knew they were sure to perish if they sate still therefore they resolved to try whether the Aramites would save them Or as Esther knowing all was undone if she would not stir she would try whether the King would hold out his Golden Scepter So the poor Soul knowing there is no way but perishing if it continue in its Natural State therefore it resolves to go to God Doth the Lord say Seek my Face Why Jer. 3.22 thy Face Lord will I seek Doth the Lord say Come unto Me Why Behold Lord I come unto Thee for Thou art the Lord our God And now the Soul betakes it self unto God it sends up Complaints of it self it laments its own sinful Rebellions it puts out a whole Volley of Sighs Groans and strong Cryes towards Heaven it confesseth with Grief and bitter Mourning all its former Iniquities it smites with Repenting Ephraim upon its Thigh it lyes down at God's Foot-stool it puts its Mouth in the Dust it acknowledgeth God's Righteousness if He should condemn and cast off for ever and yet withal it pleads for Grace that it may be accepted as one of His It sayes unto God Lord I have nothing to plead why Thou may'st not Condemn me but if Thou wilt receive me Thy Mercy shall appear in me O let Thy Mercy appear take away all Iniquity and receive me graciously Thus the Soul lyes at God's Throne and pleads for Grace 5. As Faith is thus earnest in suing to God for Grace so it is no less vigilant and watchful in observing what Answer comes from the Lord even as the Prisoner at the Bar not only cries for Mercy but he marks every Word which falls from the Judges Mouth if any thing may give him Hope or as Benhadad's Servants lay at catch with the King of Israel to see if they could take occasion by any thing which fell from him to plead for the Life of Benhadad So the poor Soul that is now pleading for Life and Grace it watcheth narrowly to see if any thing may come from God any Intimation of Favour any Word of Comfort that may tend to Peace O let me hear Joy and Gladness I will hear what the Lord will say for He will speak Peace unto His People 6. As Faith waits for an Answer so accordingly it demeans it self 1. Sometimes God answers not and Faith takes on and follows God still and cryes after Him with more Strength as resolving never to give over till the Lord either save or destroy Nay if the Lord will destroy Faith chuseth to die at God's Feet as when Joab was bidden to come forth from the Horns of the Altar and to take his Death in another Place Nay saith Joab but I will dye here Or as when Christ saw no Deliverance come in His Agony He Prayed more earnestly So a poor Soul Luke 22.44 in the Time
us And we know that the Son of God is come This is the true God and eternal Life And without Controversie great is the Mystery of Godliness God was manifested in the Flesh 2. Unanswerable Reasons drawn from Scriptures prove him God Thus it appears 1. From those incommunicable properties of the Diety which are properly ascribed unto him He is eternal as God Rev. 1.17 He is infinite as God Mat 28.20 He is omniscient as God Mat. 9 4. He is omnipotent as God He that cometh from above is above all John 3.41 Phil. 3.21 Rev. 1.18 He is able to subdue all things unto himself He hath the keys of hell and death 2. From these Relations he hath with God as to be the only begotten Son of God John 1.18 The Image of the Father 2 Cor. 4.4 Col. 1.15 3. From those Acts ascribed to him which are only agreeable to the divine Nature as to be the Author of our Election John 13.18 To know the Secrets of our Hearts Ma. 9.4 To hear the prayers of his people John 14.14 To judge the quick and the dead John 5.22 And thus he creates as God John 1.4 He commands as God Mat. 8.26 He forgives as God Mat. 9.6 He sanctifies as God John 1.12 He glorifies as God John 10.28 4. From all those acknowledgments given to him by the Saints which are only proper unto God and thus he is believed on as God John 3.18 He is loved as God 1 Cor. 16.22 He is obeyed as God Mat. 17.5 He is prayed to as God Acts 7.59 He is praised as God Rev. 5.13 He is adored as God Heb. 1.6 Phil. 2.10 Surely all these are strong demonstrations and prove clearly enough that Christ Jesus is God But why was it requisite that our Saviour should be God I answer 1. Because none can save Souls nor satisfie for sin but God alone There is none saith the Psalmist that can by any means redeem his Brother or give a ransom for him Psal 49.7.15 but God will redeem my soul from the power of Hell 2. Because the satisfaction which is made for sin must be infinitely meritorious an infinite wrath cannot be appeased but by an infinite merit and hence our Saviour must needs be God to the end that his obedience and sufferings might be of infinite price and worth 3 Because the burden of God's wrath cannot be endured and run through by a finite Creature Christ therefore must be God that he might abide the burden and sustain the Manhood by his divine power 4. Because the enemies of our salvation were too strong for us How could any creature overcome Satan Death Hell Damnation Ah! this required the power of God there 's none but God that could destroy him that had the power of death that is the Devil 2. As Christ is God so he is true man he was born as man and bred as man and fed as man and slept as man and wept as man and sorrowed as man and suffered as man and died as man and therefore he is man But more particularly 1. Christ had a humane body Heb. 10.5 Wherefore when he came into the world he said Sacrifice and Offering thou wouldest not but a body hast thou prepared me And when the Apostles thought they had seen a Phantasm or a Spirit he said unto them Handle me and see because a Spirit hath no flesh and bones as you see me have Luke 24.39 Here 's a truth clear as the Son and yet O wonder Some in our times as Cochlaeus witnesseth do now avouch that he had but an imaginary body an aerial body a phantasm only in shew and no true body 2. Christ had an humane reasonable Soul My Soul is heavy unto Death said Christ Mat. 26.38 Luke 23.46 and again Father into thy hands I commend my Spirit Surely saith Nazianzen either he had a Soul or he will not save a Soul The Arrians opposed this saying Christ had no humane Soul but only a living flesh because the Evangelist saith that the Word was made flesh but this is a Synechdoche John 1.14 very usual in Scripture to put the part for the whole and signifieth as much as that he had said the Word was made man I know some reasons are rendred why the Evangelist saith he was made flesh rather than he was made man as 1. To shew what part of Christ was made of his Mother not his Deity nor his Soul but only his flesh 2. To express the greatness of Gods Love who for our sakes would be contented to be made the vilest thing flesh which is compared to grass Isa 40.6 All flesh is grass 3. To shew the greatness of Chirsts humility in that he would be named by the meanest name and basest part of man the soul is excellent but the flesh is base 4. To give us some confidence of his love and favour towards us because our flesh which was the part most corrupted is now united to the Son of God 3. Christ had all the properties that belong either to the soul or body of a man nay more than so Christ had all the infirmities of out Nature sin only excepted I say the infirmities of our nature as cold and heat and hunger and thirst and weariness and weakness and pain and the like but I cannot say that Christ took upon him all our personal infirmities infirmities are either natural common to all men or personal and proper to some men as to be born lame blind diseased as to be affected with Melancholy Infirmity Deformity how many deformed Creatures have we amongst us Christ was not thus his Body was framed by the holy Ghost of the purest Virgins Blood and therefore I question not it was proportioned in a most equal symetry and correspondency of parts He was fairer than the sons of men his countenance carried in it an hidden vailed star like brightness saith Jerome which being but a little revealed it so ravished his Disciples hearts that at the first sight thereof they left all and followed him and it so astonished his enemies that they stumbled and fell to the ground So then he had not our personal infirmities but only our natural and good reason for indeed he took not upon him an humane person but only an humane nature united to the person of his Godhead But why was it requisite that our Saviour should be Man I answer 1. Because our Saviour must suffer and die for our sins which the Godhead could not do 2. Because our Saviour must perform obedience to the Law which was not agreeable to the Law-giver the Godhead certainly is free from all manner of subjection 3. Because our Saviour must satisfie the justice of God in the same nature wherein it was offended For since by man came death 1 Cor. 5 21. by man came also the resurrection of the dead 4. Because by this means we might have free access to the Throne of Grace and might
these words we find first a meeting of Gods blessed Attributes and secondly this meeting at a birth the birth of Truth at which meeting thirdly was that glorious effect that Righteousness looked down and indeed came down from Heaven I desire a little to invert the words and shall first speak to Christs Birth secondly to the effects of his Birth of Righteousness looking down from Heaven thirdly to the meeting and agreement of all Gods Attributes as the issue and effect of all When Mercy and Truth met together and Righteousness and Peace kissed each other 1. For his Birth our Vine doth Bud Truth shall Bud out of the Earth i. Christ shall be born upon the Earth or Christ shall be born of a Woman for Truth is Christ Bud is born and the Earth is a Woman 1. Truth is Christ I am the Way and Truth John 1.4 6 said Christ he is the truth of all Types and the truth of all Prophesies and the truth of all promises for in him are all the Promises Yea and Amen 2. Bud is born the Vine budding is the first putting forth of the Grape so Christ being born was Truth budding out of the Earth he then first shewed himself to the World and was first seen like the Vine springing forth above ground 3. The Earth is the Woman Isa 45.8 thus some render that Text Let the Earth bring forth a Saviour look how the Field-flowers spring forth of themselves without any Seed cast in by the hand of Man so the Virgin brings forth Christ It is observable that in the Creation of Adam was laid the Prognosticks of this future birth begin with the first Man Adam and you may see him parallell'd in this second Adam Christ Adam was created of the Virgin-Earth Christ was born of a Virgin-Mother the Earth had no Husbandman yet brought forth without Seed Mary had no Husband yet brought forth without Seed of Man in the Creation God said Let us make Man and now saith the Holy Ghost the Word is made flesh Gen. 1.26 John 1.14 or the Word is Man indeed those were but Types but Christ is the Truth he is the Vine that Buds the Messias born the Angels own him the Star designes him the Prophets foreshew him the Devils confess him his Miracles declare him the Sages seek him and Heaven and Earth Rings with the News that Truth is Budded out of the Earth 2. For the effect of this Birth Righteousness shall look down from Heaven No sooner Christ born but Righteousness looked down from Heaven she cast her eye upon Earth and seeing Truth freshly sprung there she looked and looked again certainly it was a sight to draw all the eyes of Heaven to it It is said of the Angels that they desired to look into these things they looked wishly at them 1 Pet. 1 12â— as if they would look through them no question but Righteousness looked as narrowly and piercingly as the Angels Some observe that the Hebrew word she looked down signifies that she beat out a window so desirous was Righteousness to behold the sight of the Vine Budding of Christ being born that she beats out a Window in Heaven before this time she would not so much as look down towards the Earth Righteousness had no prospect no window open this way she turned away her eyes and clapt to the Casement and would not abide so much as to look on such sinful wretches forlorn sinners as we are her eye was purer than to behold Iniquity she abhorred it and us for it and therefore would not vouchsafe us once to cast off her eye O but now the case is altered no sooner doth our Vine Bud upon the Earth but she is willing to condescend and so willing that she breaks a Window through the Walls of Heaven to look down upon this Bud and nomarvail for what could Righteousness desire to see and satifie her self in that was not to be seen in Jesus Christ He was all righteous there was not the least spot of sin to be found in him his Birth was clean and his Life was holy and his Death was innocent both his Soul and Body were without all sin both his Spirit and his Mouth were without all guile whatsoever satisfaction Righteousness would have she might have it in him lay Judgment to the Line and Righteousness to the Balance and there is nothing in Jesus but Streight for the Line and full Weight for the Balance 3. For the meeting and agreement of all Gods Attributes as the issue and the least effect of this budding Vine the Verse before tells us that Mercy and Truth are met together Righteousness and Peace have kissed each other This meeting presupposeth a distance before they met for they that meet come from divers coasts Here then are two things considerable first the distance and secondly the meeting But you will say how came this distance Are they not all the Attributes of Gods undivided essence are they not all four in the bosom of God from all eternity I answer Yes they are undivided in themselves but they were divided about us it was Adam's sin and ours in him that first divided Heaven yea the very Attributes of God and in a sort God himself I shall speak to both these that you may first see the Differences and then the Agreement and blessed Harmony of these glorious Attributes 1. The Difference immediately after the Fall the great question which before you heard of in the Decree and Councils of God was actually propounded What should be done with sinful Man in this case we must speak of God after the manner of men and I hope you will give me the liberty that others I suppose warrantably take Come saith God What shall be done with sinful Man He hath violated my Law broken my Command and as much as lies in him unpinn'd the Fabrick of the World spoiled my Glorious Work of Heaven and Earth and Sea and all therein undone himself for ever and ever and ever O what shall be done with this sinful rebellious forlorn unhappy Creature Man Silence being a while in Heaven and all struck into amaze to see the great God of Heaven stirred up in wrath at last Mercy and Peace stand up and they seek with sweet gentle intreaties to pacifie Gods Anger but Righteousness and Truth are on the contrary side and they provoke God Almighty to go on and to manifest himself as he is indeed a consuming Fire a sin-revenging God The Plea is drawn up and reported at large by Bernard Andrews and others 1. Mercy began for out of her readiness to do good she is ever formost her inclination is to pitty or rather she her self is an inclination to pity those that are in misery and if she can but relieve them let them deserve what they will be sure she will relieve them for she looks not to the party what he is nor what he hath done nor what he he
deserved but which is the comfort of us miserable sinners she looks at what he suffers and in how woful and wretched a case he is Her Plea was thus What Lord hast thou made all Men in vain wilt thou now destroy him for whom thou madest the World shall the housholder be cast out and thrown into prison and there remain till he hath paid the utmost Farthing shall all the Men and Women in the World from first to last be damned for ever and ever alas What profit is in their Blood What will it avail to crowd Men and Devils together in Hell-flames Will not those Devils the grand Enemies of God rejoyce at this And what then will become of thy great Name on Earth Is not this thy Name The Lord the Lord Merciful and Gracious Long-suffering and abundant in Goodness and Truth keeping Mercy for Thousands forgiving Iniquity Transgressions and Sins What will the Lord undo his Name Will the Lord cast off for ever And will he be favourable no more Is his Mercy clean gone for ever Will he be no more entreated hath God forgotten to be gracious Hath he in Anger shut up his tender Bowels With these and such like holy whisperings or mutterings did Mercy enter into Gods bowels and make them yern and melt again into compassions But 2. Truth must be heard as well as Mercy and she layes in matter of exception and her Plea was thus What is God but his Word Now this was thy word to Adam In the day that thou eatest thereof thou shalt die the death and this was thy word to all the Sons of Adam 〈◊〉 17. 〈◊〉 8.10 the soul that sinneth that soul shall die And God may not falsifie his word his word is truth falsifie truth That may not be all men are liars but God is true even truth it self This Plea of Truth is seconded by Righteousness and thus she bespeaks God shall not the Judge of all the world do right Thou hast declared thy self over and over to be just and righteous 〈◊〉 15. 〈◊〉 19.13 〈◊〉 6.5 7. 〈◊〉 â—5 17 O Lord God of Israel thou art righteous Righteous art thou O Lord and upright are thy Judgments Thou art righteous O Lord which art and wast and shall be Even so Lord God Almighty true and righteous are thy Judgments Yea the Lord is righteous in all his wayes and holy in all his works and wherein consists this righteousness but in rendring to every one according to his due And what is the sinners due 〈◊〉 â— 23 but Death The wages of sin is Death What shall not those sinners die the Death That were as before to make Truth false so here to do Right Wrong These were the Controversies at that time so that Peace could not tell how to speak a prevailing word amongst them nay the controversie grew so high that they made it their own cases what shall become of me said Mercy if God spare not sinners and what shall become of me said Justice if God do spare sinners what shall become of me said Mercy If God will shew no mercy And what shall become of me said Justice if God will do no Justice why alas perish said Mercy if thou wilt not pity if man die I die also and I perish said Justice if thou wilt have mercy surely I die if man die not To this it came and in these terms brake up the Assembly and away they went one from another Truth went to Heaven and was a Stranger upon Earth Righteousness went with her and would not so much as look down from Heaven Mercy she staid below still for where should Mercy be if not with the miserable As for Peace she went between both to see if she could make them meet again in better terms in the mean while our Salvation lies a bleeding the Plea hangs and we stand as Prisoners at the Bar and know not what shall become of us for though two be for us yet two are against us as strong and more stiff than they so that much depends upon this meeting for either they must be at peace between themselves or they cannot be at peace with us nor can we be at peace with God Many means were made before Christs time for a blessed meeting but it would not be Sacrifice and Burnt-Offering thou wouldst not have Heb. 10.5 these means were not prevalent enough to cause a meeting Where stuck it you will say Surely it was not long of Mercy she was easie to be intreated she looked up to Heaven but Righteousness would not look down and indeed here was the business Righteousness must and will have satisfaction or else Righteousness should not be Righteous either some satisfaction for sin must be given to God or she will never meet more better all men in the World were damned than that the Righteousness of God should be Unrighteous And this now puts on the great transaction of our Saviours Birth Well then our Saviour is born and this birth occasions a gracious meeting of the Attributes such an attractive is this Birth this Bud of Christ that all meet there indeed they cannot otherwise but meet in him in whom all blessed Attributes of God do meet It is Christ is Mercy and Christ is Truth and Christ is Righteousness and Christ is Peace 1. Christ is Mercy thus Zacharias prophesied Luke 1.78 That through the tender Mercy of our God the day-spring or Branch from on high hath visited us And God the Father of Christ is called the Father of mercies as if Mercy were his Son who had no other Son but his dearly boloved Son in whom he is well pleased 2 Cor. 1.3 John 14.6 2. Christ is Truth I am the Way and the Truth and the Life That Truth in whom is accomplished whatsoever was prefigured of the Messiah God shall send forth his Mercy and his Truth Psal 57.3 Psal 64.7 Exod. 34.6 Deut. 32.4 Psal 86.15 John 1.14 17. Jer. 23.6 Mal. 4.2 1 Car. 1.30 Heb. 7.2 Isa 9.6 Eph. 2.14 2 Thes 3.16 And O prepare Mercy and Truth And this is his Name the Lord the Lord abundant in Goodness and Truth He is a God of Truth saith Moses plenteous in Mercy and Truth saith David full of Grace and Truth saith John for the Law was given by Moses but Grace and Truth came by Jesus Christ He is Truth by Name and Truth by Nature and Truth by Office 3. Christ is Righteousness This is his Name whereby he shall be called the Lord our Righteousness And unto you that fear my Name shall the Son of Righteousness arise with healing under his Wings And Christ of God is made unto us Wisdom Righteousness and Sanctification and Redemption And according to his Type Melchisedech this was his Style King of Righteousness 4. Christ is Peace This is his Name wherewith he is called wonderful Councellor the Mighty God the everlasting Father the Prince of Peace And Christ
his youth because in Scripture there is so deep a silence I shall therefore pass it by Thus far have I propounded the Object we are to look unto it is Jesus in his first coming or incarnation whiles yet a Child of twelve years old Our next Work is to direct you in the Art or Mystery how we are to look unto him in this respect CHAP. II. SECT I. Of knowing Jesus as carrying on the great Work of our Salvation in his Birth WHat Looking comprehends you have heard before And that we may have an inward experimental look on him whom our souls pant after let us practise all these Particulars As 1. Let us know Jesus carrying on the great work of our Salvation in his Coming or Incarnation Come let us learn what he did for us when he came amongst us There is not one Passage in his first appearing but it is of mighty concernment unto us Is it possible that the great God of Heaven and Earth should so infinitely condescend as we have heard but on some great Design And what Design could there be but only his Glory and the Creatures good O my Soul If thou hast any interest in Christ all this concerns thee the Lord Jesus in these very transactions had an eye to thee he was Incarnate for thee he was conceived and born for thee look not on these things as Notionals or Generals look not on the bare history of things for that is but unprofitable the main duty is in eying the end the meaning and intent of Christ and especially as it relates to thee not to others but to thy self Alas what comfort were it to a poor prisoner if he should hear that the King or Prince of his meer grace and love visited all the Prisoners in this and that Dungeon and that he made a Goal-delivery and set all free but he never came near the Place where he poor wretch lies bound in Fetters and cold Irons or suppose he gives a visit to that very man and offers him the tenders of Grace and Freedom if he will but accept of it and because of his waywardness Perswades Intreats Commands him to come out and take his liberty and yet he will not regard or apply it to himself what comfort can he have what fruit what benefit shall he receive Dear soul this is thy case if thou art not in Christ if thou hadst not heard the Offer and embraced and closed with it then what is Christ's Incarnation Conception Nativity unto thee Come learn not meerly as a Scholar to gain some notional-knowledge but as a Christian as one that feels virtue coming out of Christ in every of these respects Study close this great transaction in reference to thy self I know not how it happâ—ns whether out of the generality of some Preachers handling this Subject or whether out of the Superstition of the time wherein it usually hath been handled it either savours not with some Christans or it is seldom thought of by the most O God forbid we throw out of the doors such a blessed necessary truth If rightly applied it is a Christians joy Behold I bring you glad tidings of great joy that shall be to all People for unto you is born in the City of David Luk. 2.10 11. a Saviour which is Christ the Lord. Sure the Birth of Christ is of mighty concernment unto thee Isa 9.6 unto us a Child is born unto us a Son is given there is not any piece of this transaction but it is of special use and worth thy pains How many break their brains and waste their Spirits in studying Arts and Sciences things in comparison of no value whereas Paul otherwise determined not to know any thing among you but Jesus Christ To know Jesus Christ in every piece and point 1 Cor. 2.2 whether in Birth or Life or Death it is saving knowledge O stand not upon Cost whether Pains or Study Tears or Prayers Peace or Wealth Goods or Name Life or Liberty sell all for this Pearl Christ is of that worth and use that thou canst never over-buy him though thou gavest thy self and all the World for him the study of Christ is the study of studies the knowledge of Christ is the knowledge of every thing that is necessary either for this World or for the World to come O study Christ in every of the foresaid respects SECT II. Considering Jesus in that respect 2. LEt us consider Jesus carrying on this great work of our Salvation at his first Coming or Incarnation It is not enough to study and know these great Mysteries but according to the Measure of Knowledge we have we must Muse Meditate Ponder and Consider of them Now this Consideration brings Christ nearer and closer to the soul Consideration gathers up all the long fore-passed Acts and Monuments of Christ and finds a deal of sweetness and power to come flowing from them Consideration fastens Christ more strongly to the Soul and as it were rivets the Soul to Jesus Christ and fastens him in the heart A soul that truly considers and meditates of Christ thinks and talkes of nothing else but Christ Prov. 4.13 it takes hold and will not let him go I will keep to thee saith the soul in meditation for thou art my life Why thus O my Soul consider thou of Christ and of what he did for thee when he was incarnate and that thou maist not confound thy self in thy meditations consider a part of these particulars As 1. Consider Jesus in his Fore-runner and the blessed tidings of his coming in the flesh now the long-looked for time drew near a glorious Angel is sent from Heaven and he comes with an Olive-branch of peace first he presents himself to Zachary and then to Mary to her he imparts the Message on which God sent him into this neather World Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Luke 1.31 Till now Humane Nature was less than that of Angels but by the Incarnation of the Word it was to be exalted above the Cherubims What sweet News What blessed Tidings was this Message The Decree of old must now be accomplished and an Angel proclaims it upon Earth hear O ye Sons of Adam this concerns you as much as the Virgin Were ye not all undone in the Loins of your first Father Was not my Soul and thy Soul in danger of Hell-fire was not this our case and condition that after a little life upon Earth we should have been thrown into eternal torments where had been nothing but Weeping Wailing and Gnashing of Teeth And now that God and Christ should bid an Angel tell the News Ye shall not die lo here a Virgin shall conceive and bear a Son and he shall be your Jesus he shall save you from this Hell and Death and Sin he shall deliver your Souls he shall save you to the utmost his Name is
Jesus and he shall not bear his Name for nought believe in him and ye shall live with him in Glory O blessed news Men may talk what they will of this and that news every one gapes after it but there is no news so welcome to one even now ready to perish as to hear of a Saviour tell a man in his Sickness of one that will make him well again tell a man in Captivity of one that will rescue him and set him free again tell a man in Prison condemned to die of one with a pardon that will save his life and every one of these will say this is the best news that ever was heard O then if it be good tidings to hear of a Saviour where is only a matter of loss of life or of this Earth how much more when it comes to the loss of Heaven to the danger of Hell when our Souls are at stake and likely to be damned for evermore what glad tidings would that be to hear of one that could save our souls from that destroyer is not such a Saviour worth the hearkning after were not the birth of such a one good news O my soul ponder on these words as if an Angel seeing thee stand on the brim of Hell should speak to thee even to thy soul 2. Consider Jesus in his Conception no sooner the news heard but Christ is conceived by the Holy Ghost in the Virgins Womb this Conception is worthy our consideration what that the great God of Heaven should condescend so far as to take our Nature upon him and to take it in the same way and after the same manner as we do the Womb of the Virgin was surely no such place but he might well have abhorred it true but he meant by this to sanctifie our very Conceptions and to that purpose he is conceived in an holy manner even by the holy Ghost we must not be too curious to enquire after the manner of the holy Ghosts operation who therefore overshadowed the Virgin this is work for our hearts and not meerly for our heads humble Faith and not curious inquisition shall find the sweetness of this Mystery It was Davids Complaint Behold I was shapen in iniquity and in sin did my Mother conceive me O my Soul this was thy case in thy very first being or beginning Psal 51.5 and hadst thou died in that condition the word is express that nothing defiled nor unclean shall enter into the City of Glory but here 's the remedy thy sinful Conception is sanctified by Christs holy Conception the holiness of thy Jesus serves as a Cover to hide thy Original pollutions from the eyes of God O consider this Jesus Christ was not conceived in vain he was not idle doing nothing whiles he was in his Mothers Womb he that from all eternity began he was then carrying on the great work of our salvation for us O consider this Conception thus till thou bring'st it near and close to thy soul till thou feelest some sweetness and power coming and flowing from Jesus in the Womb. 3. Consider the duplicity of Natures in Jesus Christ The Word was made Flesh John 1.14 no sooner was he conceived but he was God-Man Man-God he was perfectly framed and instantly united to the eternal Word God sent his Son there 's the Nature Divine made of a Woman there 's the Nature Humane Certainly great is this Mystery that the Word is made Flesh that the Son of God is made of a Woman Gal. 4.4 that a Star gives Light to the Sun that a Branch doth bear the Vine that a Creature gives being to the Creator that the Mother was younger than what she bear and a great deal lesser than what she contained Admire O my Soul at this but withal consider that all this was for us and our Salvation he was Man that he might die for us and he was God that his death might be sufficient to save us had he been Man alone not God he might have suffered but he could never have satisfied for sin he could not have been Jesus a Saviour of Souls and had he been God alone not Man he had not been of kin to our Nature offending and so he could not have satisfied the Justice of God in the same Nature wherein it was offended neither could he as God alone have died for Sin and the Decree was out that our Redeemer must die for Sin for without shedding of Blood there is no Remission and no shedding of Blood Heb. 9.22 no Passion could possibly befal the Godhead of Jesus Christ I shall not dispute the power of God whether he was able to lay down another kind of way of mans Redemption than by the Incarnation of the Son of God without controversie this was the Will of God and he appointed no other way because he would not O my Soul consider of this in relation to thy self he is God-man that he might suffer and satisfie for thy sins he is God-man that he might be able and fit most fully to finish the work of thy salvation as God he is able and as man he is fit to discharge the Office of Mediator as God he is able to bear the punishment of sin and as man he is fit to suffer for sin O the wisdom of God in this very way Mans Nature can suffer Death but not overcome it the Divine Nature can overcome death and all things but he cannot suffer it and hence there is a duplicity of natures in Jesus Christ O muse on this it is a matter worthy of thy serious consideration 4. Consider the real distinction of these two Natures in Christ As the unapproachable light of the God-head was put into the dim and dark Lanthorn of humane flesh so these two natures remained entire without any conversion commixion or confusion they were not as Wine and Water that become one by mixing there is no such blending the divine and humane nature they were not as Snow and Water that become one by dissolving of the Snow into the Water there is no such changing of the Humane Nature into the Divine or of the Divine Nature into the Humane Some say indeed that the God-head was more plentifully communicated with the Manhood after his Resurrection than now at his Conception but howsoever it did not then swallow up the Truth of his Manhood as a whole Sea would swallow up one drop of Oyl look as at first moment of his Conception he was God and man so these two Natures continued still distinct in substance properties and actions Why consider this O my soul in reference to thy self O ther 's comfort in this by this meanes thou hast now free access unto the Throne of Grace that thou mayest find help in thy necessities and as thou hast free access so thou mayest boldly draw near his Deity indeed confounds but his Humanity comforts faint and feeble Souls his Divine Nature amazeth but his
Humane Nature incourageth us to come unto him even after his Resurrection he was pleased to send this comfortable message to the sons of men Iohn 20.17 Go to my Brethren and say unto them I ascend to my Father and your Father and to my God and your God now as long as he is not ashamed to call us Brethren Heb. 11.16 God is not ashamed to be called our God O the sweet fruit that we may gather of this Tree the real distinction of two Natures in Christ As long as Christ is man as well as God we have a motive strong enough to appease his Father and to turn his favourable countenance towards us here is our happiness that there is one Mediator between God and Man 1 Tim. 1.5 the Man Christ Jesus 5. consider the Union of the two natures of Christ in one and the same Person as he was the branch of the Lord and the fruit of the Earth so these two natures were tied with such a Gordian knot as sin hell and the grave were never able to untie yea though in the death of Christ there was a separation of the soul from the body yet in that separation the hypostatical Union remained firm unshaken and indissoluble in this Meditation thou hast great cause O my Soul to admire and adore wonderful things are spoken of thee O Christ he is God in a Person of a God-head so as neither the Father nor the Holy Ghost were made flesh and he is man in the nature of man not properly the Person the humane nature of Christ never having any Personal subsistence out of the God-head this is a mystery that no Angel much less man is able to comprehend we have not another example of such an Union as you have heard only the nearest similitude or resemblance we can find is that of the Branch and Tree into which it is ingraffed we see one Tree may be set into another and it groweth in the Stock thereof and becometh one and the same Tree though there be two natures or kinds of fruit still remaining therein so in the Son of God made man though there be two natures yet both being united into one Person there is but one Son of God and one Jesus Christ If thou wilt consider this great mystery of Godliness any further review what hath been said in the object propounded where this union is set forth more largely and particularly but especially consider the blessed effects of this union in reference to thy self as our nature in the person of Christ is united to the God-head so our persons in and by this Union of Christ are brought nigh to God Hence it is that God doth set his Sanctuary and Tabernacle among us and that he dwells with us and which is more that he makes us houses and habitations wherein he himself is pleased to dwell by his holy Spirit Ye are the Temple of the Living God as God hath said I will dewll in them and walk in them and I will be their God John 17 20 21 22 23. and they shall be my People 2. Cor. 6.16 Was not this Christs Prayer in our behalf I pray not for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me I in them and thou in me that they may be perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me By reason of this hypostatical union of Christ Gal. 4.6 the Spirit of Christ is given to us in the very moment of our regeneration And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father and hereby we know that we dwell in him and he in us because he hath given us of his Spirit As the members of the Body howsoever distinct amongst themselves and all differing from the head yet by reason of one soul informing both the head and members they all make one compositum or man so all believers in Christ howsoever distinct Persons amongst themselves and all distinct from the Person of Christ and especially from the Godhead which is incommunicable yet by one and the same spirit abiding in Christ Eph. 4.4 1 Cor. 6.17 and all his Members they become one there is one body and one spirit he that is joyned to the Lord is one Spirit O my Soul consider of this and in considering believe thy part in this and the rather because the means of this union on thy part is a true and lively faith faith is the first effect and instrument of the Spirit of Christ disposing and enabling thy soul to cleave unto Christ and for this cause I bow my knees unto the Father of our Lord Jesus Christ that Christ may dwell in your hearts by Faith Eph. 3.14 17. 6. Consider the birth of Christ this man-God God-man who in his divine generation was the Son of God in his humane generation was born in a stable for the saving of the Children of men who were as the oxe and mule having no understanding It were a fruitful meditation to consider over and over that sweet resemblance of Christ being a Vine me-thinks I hear the Voice of my beloved Cant. 2.10 13. rise up my love the fig-tree putteth forth her green figs and the vine with the tender grapes gives a good smell arise my love my fair one and come away if Christ knocks at the door who will not awake and arise if Christ comes in view who will not look unto Jesus if Christ the Vine calls us to come see the vine with the tender grape who will not taste the goodness smell the sweetness and after a little taste of that goodness and sweetness that is in him who would not long after more till we come from the first fruits to the last-fruits of the Spirit even to those visions and fruitions of Christ in Glory Consider O my soul of this Vine till thou hast brought Christ near and close unto thy self Suppose thy heart the Garden wherein this Vine was planted wherein it budded blossomed and bare fruit suppose the holy Ghost to come upon thee and to form and fashion in thee Jesus Christ thus Paul bespeaks the Galathians my little Children of whom I travel in Birth again untill Christ be formed in you would not this affect would not the whole soul be taken up with this come receive Christ into thy soul or if that work be done if Christ be formed in thee O Cherish him I speak of the Spiritual birth O keep him in thy heart let him there bud and blossome and bear fruit let him fill thy soul with his Divine Graces O that thou couldst say it feelingly I live yet not I but Christ
of this World or of that World to come Here is an Object of Faith and Love and Joy and Delight here is a Compendium of all Glories here is one for a heart to be taken with to all Eternity O lay thy mouth to this Fountain suck and be satisfied with the brests of his Consolation Isa 66.11 Milk out and be delighted with the brightness of his Glory 2. From the sutableness of this Object Christ Incarnate is most sutable for our Faith to act upon We are indeed to believe on God but God essentially is the utmost Object of Faith we cannot come to God but in and through Christ alas God is offended and therefore we cannot find ground immediately to go to God hence you heard that Faith must directly go to Christ as God in our Flesh O the infinite condescentions of God in Christ God takes up our Nature and joins it to himself as one person and layes out that before our Faith so that here is God and God suited to the particular state and condition of the sinner Oh now with what boldness may our souls draw nigh to God Why art thou strange poor soul Why standest thou afar off as if it were death to draw nigh Of whom art thou affraid Is God come down amongst men and canst thou not see him lest thou die and perish Oh look once more and be not discouraged See God is not come down in fire God is not descended in the Armour of Justice and everlasting burnings No no he is cloathed with the Garments of Flesh he sweetly desires to converse with thee after thine own form he is come down to beseech thee to see with thine own eyes thy eternal happiness q. d. Come poor Soul come put in thy hands and feel my heart how it beats in love towards thee O the wonder of Heaven it is the cry of some poor souls Oh that I might see God! loe here God is come down in the likeness of man he walks in our own shape amongst us it is the cry oft others O that I might have my heart united to God! Why he is come down on this very purpose and hath united our nature unto himself Surely God hath left all the World without excuse Oh that ever there should be an heart of unbelief after these sensible demonstrations of Divine Glory and Love Why soul wilt thou now stand off Tell me what wouldst thou have God do more Can he manifest himself in a more taking alluring sutable way to thy condition Is there any thing below flesh wherein the great God can humble himself for thy good Come think of another and a better way or else for ever believe Methinks it is sad to see Believers shy in their approaches to God or doubtful of their acceptance with God when God himself stoops first and is so in love with our acquaintance that he will be of the some nature that we are O let not such a Rock of strength be slighted but every day entertain sweet and precious thoughts of Christ being incarnate enure thy heart to a way of believing on this Jesus as he carries on the great Work of thy Slavation at his first Coming or Incarnation 3. From the Gospel-tenders and offers of this blessed Object to our Souls As Christ is come in our natue to satisfie so he comes in the Gospel freely and fully to offer thee terms of Love therein are set out the most rich and alluring expressions that possibly can be therein is set out that this Incarnation of Christ was Gods own acting out of his own Love and Grace and Glory therein is set out the Birth and Life and Death of Christ and this he could not do but he must be Incarnate God takes our Flesh and he useth that as an Organ or Instrument whereby to Act he was Flesh to suffer as he was Spirit to satisfie for our sins Methinks I might challenge Unbelief and bid it come forth let it appear if it dare before this Consideration What is not God Incarnate enough to satisfie thy Conscience Come nigh poor Soul hear the Voice of Christ inviting Mat. 11.28 Come unto me all ye that are weary and heavy laden with Sin and O let these rich and glorious openings of the heart of Christ overcome thy heart Suppose the case thus what if God should have done no more than this Had he only looked down from Heaven and hearing sinners cry out O wo wo unto us for ever we have broke Gods Law incurr'd the penalty damned our own souls O who should deliver us Who will save us from the Wrath to Come Who will keep us out of Hell our deserved Dungeon where the fury of the great Judge burns in a fiery Brimstone and his revenge boyls in a fiery Torrent limitless and unquenchable In this case if God hearing sinners thus crying out had he I say only looked down and told them in sweet Language Poor souls I will pardon your Sins by my own Prerogative I made the Law and I will dispense with it fear not I have the Keyes of Life and Death and upon my word you shall not perish What soul would not have been raised up even from the bottom of Hell at this very voice I know a poor soul would have scrupled at this and have said What then should become of infinite Justice shall that be dishonoured to save my Soul This would have been a scruple indeed especially considering that great controversie as we have heard of Mercy and Truth and Righteousness and Peace but to remove all controversies God hath not only spoken from Heaven by himself but he himself is come down from Heaven to Earth to speak unto us O see this Miracle of Mercy God is come down in Flesh he is come as a price he himself will pay himself according to all the demands of his Justice and Righteousness before our eyes and all this done now he offers and tenders himself unto thy soul Oh my soul why shouldest thou fear to cast thy self upon thy God I know thy Objection of vileness notwithstanding all thy vileness God himself offers himself to lead thee by the hand and to remove all doubts God himself hath put a price sufficient in the hands of Justice to stop her Mouth or if yet thou fearest to come to God why come then to thy own Flesh go to Christ as having thy own nature it is he that calls thee How Go to Flesh Go to thy own Nature What can be said more to draw on thy trembling heart If God himself and God so fitted and qualified as I may say will not allure must not men die and perish in unbelief What O my soul give me leave to chide thee Is God come down so low to thee and dost thou now stand questioning whether thou shouldst go or come to him What is this but to say all that God is or does or sayes is too little to perswade me
6.1 2. Isaiah describe thus I saw also the Lord sitting upon a Throne high and lifted up and his train filled the Temple about it stood the Seraphims They were God's Train and they filled the Temple And hence David addresses to God were said to be in the presence of Angels Before the Gods will I sing praises to thee I will worship towards thy Holy Temple Psal 128.1 2. The Septuagint translates it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Angels I know in the time of the Gospel we do not so fix God's presence to our Temples or places of publick assembling for the worship of his Name but to our Church-assemblies in such places why may we not Were the Rudiments of the Law worthy of an attendance of Angels and are the Churches of the Gospel destitute of so glorious a Retinue Did the blessed Spirits wait upon the Types and do they decline the Office at the ministration of the substance Is the Nature of Man made worse since the Incarnation of the Son of God Or have the Angels purchased an exemption from their Ministry since Christ became our Brother in the flesh We have little reason to think so the Apostle treating of a comely and decent demeanor to be observed in Church-assemblies and in particular of women's being covered or veiled there he enforces it from this presence of Angels 1 Cor. 11.10 Chrys hom 16. in 1 Cor. hom 15. in Heb. For this cause ought the Woman to have a covering on her head because of the Angels namely which are there present Upon this ground Chrysostome reproves the irreverent behaviour of his Auditory The Church saith he is not a Shop of Manufactures or Merchandize but the place of Angels and of Archangels the Court of God and the Image and Representment of Heaven it self I know thou seest them not but hear and know that Angels are every where and especially in the House of God where they attend upon their King and where all is filled with incorporeal powers By this time I hope we know what is the meaning of Christ's presence in Church-assemblies to wit the presence of his Spirit and the presence of his Angels Vse And if it be so would not a perswasion of this presence of Christ in our Church-Assemblies be a special means or motive to bring all into order Sometimes I wonder at the irreverent carriage of some Hearers Laughing Talking Prating Sleeping in our congregations what is this a demeanour beseeming the presence of Angels and the Spirit of Christ wouldst thou carry thy self thus in the presence of a Prince or of some earthly Majesty Chris ibid. If thou goest but into a Kings Palace as Chrysostome speaks thou composest thy self to a comliness in thy habit look gate and all thy guise and dost thou laugh I may add dost thou any way carry thy self undecently in God's Presence some there are that in the very midst of Ordinances the Devil usually rocks them asleep but Oh! dost thou not fear that thy damnation sleeps not how justly might Christ come against thee in his wrath and whip thee out of the Temple into Hell surely we should do well to behave our selves in such a presence with the thoughts and apprehensions of Heaven about us our business here is an errand of Religion and God himself is the object of our worship how then should our actions bear at least some few degrees of a proportionable address to God and Christ and the Spirit of Christ what is Christ's Presence in his Spirit and his Angels here Oh let us walk with God as Enoch did Gen. 5.22 let us do all we do as in the Presence of Christ and his Holy Angels And now was the first passeover after Christ's Baptism as it is writtten John 2.23 and the Jews Passeover was at hand and Jesus went up to Jerusalem This was the first year of Christs Ministry whereof the one half was carried on by his Prodromus or fore-runner John the Baptist and the other half betwixt his Baptism and this first Passeover was carried on by himself And now hath Christ three years to his death according to the method propounded I shall come on to the second year and to his actings therein in reference to our Souls Salvation CHAP. II. SECT I. Of the second Year of Christ's Ministry and of his Acts in general for that Year NOW was it that the Office of the Baptist was expired and Christ beginning his Prophetical Office he appears like the Sun in succession of the Morning-Star he takes at John and preacheth the Sum of the Gospel Faith and Repentance Repent ye and believe the Gospel Mark 1.15 Now what this Gospel was the sum and series of all his following Sermons expressed and declared it is fully contained in the new Covenant of which we have spoken for what is the Gospel but a Covenant of Grace wherein all the imperfections of our works are made up by the perfection and Grace of Jesus Christ the Gospel is not a Covenant of works i.e. it is not an agreement upon the stock of innocence requiring strict and exact obedience without any allowance of Repentance no no be Holy saith the Gospel and where that fails Repent and believe By this time the work in his hand was grown high and pregnant and Jesus saw it Convenient to chuse more Disciples with this Family he goes up and down the whole Galilee Preaching the Gospel of the Kingdom healing all manner of Diseases curing Demoniacks cleansing Leapers giving strength to Paraliticks and to lame People It is not my purpose to enlarge on all the Sermons Miracles Conferences or Colloquies of Christ with men I am not for large Volumes and I suppose with John that if all the Acts of Christ should be written with Commentaries on them that even the world it self could not contain the Books that should be written John 2.25 In this year therefore I shall contract and limit my self to the Consideration of Christ in these two particulars As first to his Preaching 2. To his Miracles both these relate to the use and exercise of his Prophetical Office SECT II. Of Christ's Sermons this Year 1. HIs Preaching this year was frequent and amongst others his Sermons now it was that he delivered the first Sermon Repent for the Kingdom of Heaven is at hand 2. Now was it that he delivered that spiritual and mystical Sermon of Regeneration at which Nichodemus wonders John 3.4 how can a man be born when he is old Can he enter the second time into his Mothers womb and be born But Jesus takes off the wonder in telling him this was not a work of flesh and blood but of the Spirit of God for the Spirit bloweth where it listeth and is as the wind certain and notorious in the effects but secret in the Principle and manner of production Then Christ proceeds in his Sermon telling him yet of higher things as of
not Christ come down sinners could not have gone up into Heaven and therefore that they might ascend he descends 2. I come down from Heaven not to do mine own will Heb. 3.1 2. but the will of him that sent me his Father had sent him on purpose to receive and to save sinners and to this purpose he is called the Apostle of our profession who was faithful to him that appointed him as also Moses was faithful in all his house His Father could not send him on any errand but he was sure to do it his Fathers mission was a strong demonstration that Christ was willing to receive those sinners that would but come to him Again Jesus stood and cryed saying if any man thirst John 7.37 let him come unto me and drink the very pith heart and marrow of the Gospel is contained in these words the occasion of them was thus on that last day of the Feast of Tabernacles the Jews were wont with great solemnity to draw water out of the fountain of Siloam at the foot of Mount Sion and to bring it to the Altar singing out of Isaiah Isa 12.3 With joy shall ye draw water out of the wells of Salvation now Christ takes them at this Custom and recalls them from earthly to heavenly waters alluding to that of Isaiah Isa 55.1 3. Ho every one that thirsteth come ye to the waters Incline your ears and come unto me and your souls shall live The Father saith come the Son saith come the Spirit saith come yea Rev. 22.17 the Spirit and the Bride say come and let him that heareth say come and let him that is a thirst come and whosoever will let him drink of the water of life freely All the time of Christs Ministry we see him tyring himself in going about from place to place upon no other errand than this to cry at the markets Ho every one that thirsteth come ye to the waters if any sinners love life if any will go to heaven let them come to me and I will shew them the way to my Fathers bosom and endear them to my Fathers heart Again hither tend all those Arguments of God and Christ to draw souls to themselves Thus God draws 1. From his equity Hear now O house of Israel Ezek. 18.25 is not my way equal or are not your wayes unequal q. d. I appeal to your very consciences is this equal that sinners should go on in sin and Trespass against him that is so willing to receive and save poor sinners 2. From our ruine in case we go on in sin Ezek. 18.31 Cast away from you all your Transgressions whereby ye have Transgressed and make you a new heart and a new Spirit for why will ye dye O house of Israel 3. From his own dislike and displeasure at our ruine I have no pleasure in the death of him that dyeth Ver. 32. saith the Lord God wherefore turn your souls and live ye 4. From his mercy and readiness to pardon sinners Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Hos 14.4 John 3.16 5. From the freeness of his love I will love them freely and God so loved the world so fully so fatherly so freely that he gave his only begotten Son c. and I will give unto him that is athirst of the fountain of the water of life freely 6. From the sweetness of his Name Rev. 21.6 Exod. 34.6 7. Isa 48.18 19. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity Transgression and sin 7. From the benefits that would follow O that thou hadst hearkened to my commandments then had thy peace been as a River and thy righteousness as the waves of the Sea thy seed also had been as the Sand and the off-spring of thy bowels like the gravel thereof 8. From his Oath As I live saith the Lord I desire not the death of a sinner but rather that he should turn from his wickedness and live O happy creatures saith Tertullian for whom God swears O unbelieving wretches if we will not trust God swearing Ezek. 33.61 Ezek. 33.11 Mich. 6.3 Isa 5.4 Isa 5.3 9. From his expostulations Turn ye turn ye from your evil wayes for why will ye dye O house of Israel O my people what have I done to thee and wherein have I wearied thee testifie against me what could I have done more for my vineyard than I have done wherefore when I looked that it should bring forth grapes brought it forth wild grapes Mich. 6.2 10. From his appeals Judge now O ye inhabitants of Judah and Jerusalem and hear O ye mountains the Lords controversie and ye strong foundations of the earth Deut. 5.29 for the Lord hath a controversie with his people and he will plead with Israel 11. From his groans Oh that there were such an heart in them that they would fear me and keep my commandments alwayes Deut. 32.29 that it might be well with them and their children for ever And oh that they were wise that they understood this that they would consider their latter end 12. Hos 11.8 From his loathness to give men up How shall I give thee up Ephraim how shall I deliver thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within me my repentings are kindled together O the goodness of God! And as God the Father so God the Son draws Arguments to win souls to himself 1. From his coming it was the very purpose and design of his coming down from Heaven to receive sinners 1 Tim. 1.15 This is a faithful saying sayes Paul and worthy of all acceptation that Christ Jesus came into the world to save sinners 2. From his fair demeanour and behaviour towards sinners this was so open and notorious that it was turned to his disgrace and opprobry Mat. 11.19 Behold a friend of Publicans and sinners And the Scribes and Pharisees murmured at him Luke 5.30 and his Disciples saying Why do ye eat and drink with Publicans and Sinners 3. From his owning of sinners and answering for them in this respect Luke 5.31 32. And Jesus answering said unto them they that are whole need not a Physitian but they that are sick I came not to call the righteous but Sinners to repentance 4. From his rejoycing at sinners conversion indeed we never read of Christs Laughter and we seldom read of Christs joy but when it is at any time recorded it is at the Conversion of a poor soul he had little else to comfort himself in being a man of sorrows but in this he rejoyced exceedingly Luke 10.21 In that hour Jesus rejoyced in Spirit
Psal 2.11 Psal 112.1 spiritual rejoycing may consist with trembling And blessed is the man that feareth the Lord that delighteth greatly in his Commandments the fear of God may consist with these spiritual delights in the Commandments of God 3. If it be spirâ—â—ual pleasantness it is our strength The joy of the Lord is our strength saith Nehemiah Nehem. 8.10 nothing animates souls more in duties than joy doth it carries on the soul more fully it is as oyl that causeth the wheels of Christian practise to go on more freely we may be naturally pleasant and then coming to spiritual duties our hearts are dead but if out pleasantness be spiritual our hearts will be strengthened in the wayes of God 4. If it be a spiritual pleasantness it will bear up the heart in want of all outward pleasantness Although the Fig-Tree shall not Blossome neither shall fruit be in the Vines Heb. 3.17 18. the labour of the Olive shall fail and the fields shall yield no meat the Flock shall be cut off from the fold and there shall be no herd in the stalls yes I will rejoyce in the Lord I will joy in the God of my salvation When all is dark abroad in the World the soul in this frame will rejoyce in God alone on the contrary the soul that hath only a natural pleasantness of Spirit when affliction comes it is all amort and down I appeal to you that have the most delightful spirits when you have friends and means and all you like you are jocund and merry but when affliction comes how quickly are your spirits down surely your pleasantness is not spiritual for if so it would bear up your hearts joyful in affliction And now again the Passover a Feast of the Jews was nigh John 6.4 our English Annotations on these words can tell us that this seems to be * So Aretius and others the third Passover after Christ's baptisme And therefore here I conclude the third year of Christ's Ministry there is but one year more before Christs death to which now I come and to some passages therein most observable in reference to our Souls salvation CHAP. IV. SECT I. Of the fourth Year of Christ's Ministry and generally of his Actings in that Year THis was the last year of Christ's ministry in which were thousands of passages The Evangelist John relates more of Christ this year than in all the former and if I studied not brevity we might dwell more on his actings for us this year than hitherto we have done from the beginning of his ministry Now it was that he was tranfigured now it was that he instituted that Sacrament called the Lords Supper now it was that after supper he made his farewell Sermon rarely mixt of sadness and joyes and studed with mysteries as with Emeralds now it was that after Sermon he blessed his Disciples and prayed for them and then having sung an Hymn he went out into the Mount of Olives where in a Garden he began his sufferings On these passages I had thought to have enlarged but I see the Book swells under my hands and now that I am drawing near Christ's sufferings I shall only touch one point which hitherto I have pretermitted and is the most comprehensive of any passage I can touch Many Questions are about the Holiness or Righteousnâ—ss or Obedience of Christ As whether it belong to us And whether it be the matter of our justification And whether Christ was bound to observe the law of works as a Mediator or only as a meer man And whether we are not justified by the passive Righteousness of Christ only and seeing now we are discovering Christs actings in reference to our souls salvation we cannot pass this main business whereof much relates to Christ's life as well as to his conception or birth or death or sufferings SECT II. Of the distinctions or several divisions of Christ's Righteousness FOr the better understanding of Christ's Righteousness we usually distinguish that Christ's Righteousness is either that righteousness inherent in him or performed by him the righteousness performed by him is either his fulfilling the Commandments or his satisfying the curse of the Law The same distinction is given by others in these terms Christ's Righteousness is either his original conformity or his active and passive obedience unto the Law his original conformity is that gracious inherent disposition in Christ from the first instant of his conception whereby he was habitually conformable to the Law and this original righteousness answered for our original unrighteousness his active obedience is his doing of legal obedience unto the command and his passive obedience is his suffering of punishment due unto us for our sins I shall yet a little further enlarge this distinction of the righteousness of Christ and give it in thus viz. The righteousness of Christ is either negative if I may so speak or positive by the negative I understand the absence of all sins and vices forbidden in the Law by the positive I mean both a presence of all vertues and duties required to the perfect fulfilling of the Law as also a voluntary suffering of the penalty to satisfie the commination and curse of the Law 1. The negative righteousness is that which we call the innocency of Christ we read often in Scriptures that he was both blameless and spotless 1. Blameless free in himself from all imputation of sin to this purpose Christ challenged the Jews Which of you convinceth me of sin John 8.46 In all his life he was unblameable and unreproveable and therefore now towards the end of his life he asks the people with whom he had conversed Which of you convinceth me of sin 1 Pet. 1.19 Heb. 7.26 Spotless free from all infection of sin Peter calls him a Lamb without blemish and without spot and Paul an high Priest Holy Harmless and Vndefiled 2 Pet. 2.22 one who never did evil nor spake evil he did no sin saith the Apostle neither was guile found in his mouth one who never offended so much as in thought but was absolutely and in all respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.15 with out all sin 2. The positive Righteousness of Christ is twofold his perfect fulfilling of all things commanded and his perfect satisfying of the punishment threatned The former is the holiness of Christ this also is twofold the holiness of his nature and the holiness of his life and conversation the former is that we call his habitual Righteousness the latter is that we call his actual obedience And thus much of the distinction of the Righteousness of Christ SECT III. Of the Holiness of Christ's Nature NOw in the first place for the holiness of his Nature the Psalmist tells us Thou art fairer than the Children of men and grace is poured into thy lips Psal 45.2 Which is all one with that description of Christ by the Spouse My beloved is white and
in the morning about sun-rising our Saviour was brought unto Pilate and Judas Iscariot hanged himself because he had betrayed innocent Blood About seven in the same morning Christ is carried to Herod that cruel Tyrant who the year before had put John the Baptist to death At eight of the same day our Saviour Christ is returned to Pilate who propounded to the Jews whether they would have Jesus or Barabbas let loose unto them About the ninth which the Jews call the third hour of the day Christ was whipped and crowned with Thorns About ten Pontius Pilate brought forth Jesus out of the Common Hall saying Behold the man and then in the place called Gabbatha he publickly condemned Christ to be Crucified About eleven our Saviour carried his Cross and was brought to the place called Golgotha where he was fastned on the Cross and lifted up as Moses lifted up the Serpent in the Wilderness About twelve in that Meridian which the Jews call the sixth hour that supernatural Eclipse of the Sun happened And about three in the afternoon which the Jews call the nineth hour the Sun now beginning to receive his Light Christ cried It is finished and commending his Spirit into his Fathers hands he gave up the Ghost I shall add to these that about four in the Afternoon our blessed Saviour was pierced with a Spear and there issued out of his side both Blood and Water And about five which the Jews call the eleventh and the last hour of the day he was buried by Joseph of Arimathea and Nicodemus So that in this round of our natural day you see the wonderful transaction of Christ's sufferings I shall take them in order and begin with his sufferings in that night before his crucifying And Jesus said unto his Disciples Mat. 21.31 Mark 16.30 all ye shall be offended because of me this night and he said unto Peter that this day even in this night before the Cock crow twice thou shalt deny me thrice SECT II. Of the Brook over which Christ passed THe first passage of that Night was Christ's going over the Brook Cedron to the Garden of Gethsemane When Jesus had spoken these words he went forth with his Disciples over the Brook Cedron where was a Garden into which he entred John 18.1 and his Disciples In this passage observe we these Particulars 1. The River over which they passed 2. The Garden into which they entred 3. The Prayer he there made and the dolours and agonies he there suffered 1. He and his Disciples went over the Brook Cedron So it was called say some from the same Cedars that grew all along the Banks or say others from the darkness of the Valley so Kader signifies darkness and this was done to fulfil a Prophesie Psal 110.7 He shall drink of the Brook in the way By the Brook or Torrent we may understand mystically the wrath of God and the rage of men the very afflictions which befell Jesus Christ and by his drinking of the Brook we may understand Christ enduring afflictions or as others his enduring many afflictions and not a few 1. That afflictions are understood by waters we find it very frequently in Scriptures Psal 18.4 Psal 42.7 Psal 69.1 Psal 124.1 4 5. The sorrows of death compassed me and the floods of Belial made me afraid Deep calleth unto deep at the noise of the water spouts all thy waves and thy billows are gone over me And Save me O God for the waters are come in unto my soul and if it had not been the Lord who was on our side then the waters had overwhelmed us the stream had gone over our soul then the proud waters had gone over our soul 2. As waters signifie afflictions so Christ drinking of those waters it signified Christ's suffering of afflictions or as others it signifies Christ's suffering of many afflictions Thus we find together two words with relation thereunto are ye able to drink of the cup saith Christ that I shall drink of Mat. 20.22 and to be baptized with the Baptism that I am baptized with He that drinketh hath the water in him and he that is baptized dipped or plunged hath the water about him so it notes the variety or universality of afflictions which Christ suffered it was within him and it was about him he was every way afflicted Not to speak yet of those sufferings which yet we are not come to speak unto we find here in the way betwixt the City and the Garden that Christ went over the Brook Cedron in the night he wades through cold waters on bare feet and as he wades through them he drinks of them he doth not sip but drink he shall drink of the Brook in the way I know some would not have this Prophesie accomplished till afore Christ's apprehension when it is said that the rude rout brought him again to Jerusalem over the Brook Cedron and then he drunk of the Brook but I find no mention of this Brook in Scripture at such a time only now in this way I find these passages 1. His Conference with his Disciples as they go along 2. The Disciples reply upon his Conference 3. His dolorous passage over the Brook betokening the very wrath of God 1. In the way †Vid. Arot in locum Mat. 26.30 36 he hath a serious conference with his disciples so the Evangelist and when they had sung an hymne they went out towards the mount of Olives and then saith Jesus unto them all ye shall be offended because of me this night for it is written I will smite the shepherd and the sheep of the flock shall be scattered abroad Christ now begins the story of his Passion the shepherd shall be smitten and he proves it from Gods Decree and from the Prophesie of the Prophet Zech. 13.7 Zech. 13.7 Awake O Sword against my shepherd and against the man that is my fellow Smite the shepherd and the sheep shall be scattered abroad God the Father is here brought in as drawing and whetting his Sword and calling upon it to do execution against Jesus Christ God the Father had an hand in the sufferings It pleased the Lord to bruise him he hath put him to grief Isa 53.10 I will smite the shepherd saith God it was not a naked permission but a positive decree and actual providence of God that Christ should suffer the plot was long since drawn and lay hid in Gods bosom till he was pleased by the actions of men to copy it out and to give the world a draught of it This was not a thing of yesterday no no God spent his eternal thoughts about it the Story was long since written in Zecharie's Book Psal 40.8 Acts 2.23 and in the Volume of Gods Book Christ was ordained to be a Lamb slain from the beginning of the world him being delivered by the determinate council and fore-knowledge of God ye have taken saith Peter and by
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
whom not only men but the Cherubims and Seraphims and all the Celestial powers above adore and worship Bernard Ber. Serm. de Pass tells us that his hand that struck Christ was armed with an Iron Glove and Vincentius Vinc. Serm. de Pass affirms that by the Blow Christ was felled to the earth and Ludovicus Lud. de vita Christi adds that blood gushed out of his mouth and that the impression of the Varlet's fingers remained on Christ's Cheek with a tumor and wan colour I need say no more of this only one word in reference to our selves Come look upon this lively and lovely picture of patience he was struck on the face but he was never moved in his heart notwithstanding the abuse Vse he shewed all mildness and gentleness towards his enemies O what art thou that canst not brook a word that canst not bear a distastful speech that canst not put up the least and smallest offence without thy wrath and fury O proud man O impudent wretch how art thou so suddenly moved at the least indignity when thou seest thy Saviour quietly suffer great affronts come learn of Christ if ever we mean to have a share and interest in his sufferings let us conform to him in meekness and patience in gentleness and lowliness of mind and so we shall find rest unto our souls 3. For the Accusation of the Witnesses he is falsly accused and charged with the things that he never knew In his Accusation I observe these things 1. That they sought false witnesses for true witnesses they could have none Mat. 26.59 Now the chief Priests and Elders and all the Council sought false witnesses against Jesus to put him to death They were resolved in a former Council that he should not live but die and now palliating their design with a Scheme of a Tribunal they seek out for witnesses O wonder who ever heard that Judges went about to enquire for false witnesses and suborned them to come in against the Prisoner at the Bar Ver. 60. Mark 14.56 2. Though many false witnesses came into testifie against him yet they found none because their witness did not agree together O the injustice of men in bringing about the Decrees of God! the Judges seek out for witnesses the witnesses are to seek for proof those proofs were to seek for unity and consent and nothing was ready for their purpose 3. At last after many attempts came two false witnesses and said this fellow said I am able to destroy the Temple of God and to build it in three Dayes They accuse him for a figurative speech a trope which they could not understand which if he had effected according to the Letter it had been so far from a fault that it would have been an Argument of his power but observe their false report of the words he had spoken John 2.19 for he said not I am able to destroy this Temple of God and to build it in three dayes but destroy ye this Temple and in three dayes I will raise it up the allegation differs from the truth in these particulars 1. I am able to destroy say they ay but destroy ye saith Christ 2. I am able to destroy this Temple of God say they ay but destroy ye this Temple saith Christ simply this Temple without addition 3. I am able to destroy this Temple of God and to build it in three dayes say they ay but destroy ye this Temple and in three dayes I will raise it up said Christ he spoke not of building an external Temple but of raising up his own body which he knew they would destroy These were the accusations of the false witnesses to all which Jesus answered nothing he despised their accusations as not worthy an answer and this vexed more But 4. Another accusation is brought in Caiaphas had a reserve which he knew should do the business in that Assembly he adjured him by God Mat. 26.63 to tell him if he were the Christ I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God The holy Jesus being adjured by so sacred a Name would not now refuse an answer but he confessed himself to be the Christ the Son of the living God and this the High Priest was pleased as the design was laid to call Blasphemy and in token thereof he rends is cloaths prophetically signifying that the Priesthood should be rent from himself Vse Job 31.35 36. We are taught in all this quietly to suffer wrong If my Adversary should write a Book against me surely I would take it upon my shoulder saith Job and bind it as a Crown to me it is impossible if we are Christ's servants to live in this world without false accusations come let us take heart and in some cases say not a word since he that was most innocent was most silent why should we be too forward in our excuses I know there is a time to speak as a time for silence if it may tend to God's honour and to the spreading of God's truth and that right circumstances do concur it is then time to open our mouths though we let in death So did our blessed Saviour O let us learn of him and follow his steps 4. For the Doom or Sentence of these Judges Caiaphas prejudging all the Sanhedrim in declaring Jesus to have spoken Blasphemy and the fact to be notorious he then asked their Votes Mat. 26.66 What think ye and they answered and said he is guilty of Death They durst not deny what Caiaphas had said they knew his Faction was very potent and his malice great and his heart was set upon the business and therefore they all conspire and say as he would have them He is guilty of Death Oh here is Jesus's sentence which should have been mine He is guilty of Death But this Sentence was but like strong dispositions to an enraged Fever they had no power at that time to inflict death or such a death as that of the Cross they only declared him apt and worthy and guilty of Death In the multitude of Counsellers there is safety saith Solomon but we must take this in if it be of good men Prov. 11.14 and to good purposes for otherwise the Meetings Assemblies and Councils of the wicked are dangerous and deadly Psal 2.2 the Kings of the earth set themselves and the Rulers take counsel together against the Lord and against his anointed Such Councils we had many in our times I know not whether we may call them Councils or struma tantum Civitatis an ulcerous bunch raised by the disorder and distemper of the City 5. For Peter's denial and abjuration while these things were thus acting concerning Christ a sad accident happened to his Servant Peter at first a Damosel comes to him and tells him Thou wast with Jesus of Galilee and then another Maid tells the by-standers
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
something more observable in this vote Jud. 9.14 the Jews had a custom not to name what they held accursed I will not make mention of their names within my lips and surely this speaks their spight Psal 16.5 that they will not vouchsafe to speak the Name of Jesus the cry is not thus Not Jesus but Barabbas but thus Not this man not this fellow but Barabbas as if they meant first to murther his Name and then his Person 4. For Pilate's quaere upon the vote What shall I do then with Jesus Mat. 27.22 which is called Christ Pilate gives him his name to the full Jesus who is called Christ his name is Jesus Christ There is more pitty in a gentle Pilate than in all the Jews in some things Pilate did Justly and very well as first he would not condemn him before his accusations were brought in nor then neither before he was convicted of some capital crime and because he perceives that it was envy all along that drove on their design he endeavours to save his life by ballancing him with Barabbas and now he sees that they prefer Barabbas before Jesus he puts forth the question What shall I do then with Jesus which is called Christ q. d. I know not what to do with him it is against my light to condemn him to death who is of innocent life I could tell what to do with Barabbas for he is a thief a mutiniere a murtherer a notable malefactor but there is no such thing proved against Jesus who is called Christ What then shall I do with him 5. For their answer to this quaere And they all said unto him let him be crucified Mat. 27.22 This was the first time that they speak openly their design it had long lurk'd within them that he must die a cursed death and now their envy bursts and breaks out with unanimous consent and cry Let him be crucified O wonder must no other death stint their malice but the Cross other deaths they had in practise as the towel stoning and beheading more favourable and suitable to their Nation and will they now pollute a Jew with a Roman death Magna crudelitas c. a great cruelty Beda they sought not only to kill him but to crucifie him that so he might dye a lingering death The cross was a gradual and slow death it spun out pain into a long thred and therefore they make choice of it as they made choice of Jesus let him dye rather than Barabbas and let him dye the death of the Cross rather than any other speedy quick dispatching death 6. Eor Pilate's reply unto this answer Why what evil hath he done Mat. 27.23 he was loath to satisfie their demands and therefore he questions again What must he dye for was it meet that he should condemn one to death and especially to such a death and no crime committed Come on saith Pilate what evil hath he done Augustine upon these words Ask saith he and let them answer with whom he conversed most Aug. tract 15. super Job let the possessed who were freed the sick and languishing who were healed the leaprous that were cleansed the deaf that hear the dumb that speak the dead that were raised let them answer the question what evil hath he done Sometimes the Jews themselves could say Mark 7.37 He hath done all things well he maketh both the deaf to hear and the dumb to speak Surely he hath done all things well he stilled the winds and calmed the seas with the spittle of his mouth he cured the blind he raised the dead he prayed all night he gave grace and he forgave sins and by his death he merited for his Saints everlasting life why then should he dye that hath done all things well no wonder if Pilate object against these malicious ones What evil hath he done Ibid. 7. For their reduplication on his reply they cryed out the more saying let him be crucified Instead of proving some evil against him they cryed out the more as Luke They were instant with loud voices Luke 23.23 they made such a clamour that the earth rang with it the cry was doubled and redoubled Crucifie him Crucifie him twice Crucifie him as if they thought one Cross too little for him O inconstant favour of men their Anthems of Hosanna and Benedictus not long since joyfully spoken are now turned into jarring hideous notes Let him be crucified And now is Pilate threatned into another opinion Ver. 23. Mat. 27.24 they require his judgment and the voices of them and of the Chief Priest prevailed so it follows and when he saw he could prevail nothing but that rather a tumult was made why then Barabbas is released unto them and Jesus is delivered to be scourged Vse I would not dwell too long on Pilate the high Priests and Jews the application is the life of all Now then 1. Give me leave to look amongst our selves is there not some or other amongst us that prefer Barabbas before Jesus O yes those that listen to that old mutinous Murtherer in his seditious temptations those that reject the blessed motions of Gods own Spirit in his tenders and offers of Grace those that embrace the world with its pleasures and profits and make them their portion all these chuse Barabbas and reject Jesus Christ little do we think that every wilfull act of sin is a sedition a mutiny against our souls another Judas Galileus that stirs up all the passions of our mind against our Jesus I cannot but think what drawing and soliciting of our souls is made by vertue and vice in our passage towards the other world on the one hand stands vice with all her false deceits Wisd 2.6 7 8 9. and flatteries her tempatations are strong Come let us enjoy the good things that are present and let us speedily use the creatures as in youth let us fill our selves with costly Wine and Ointments and let no flower of the spring pass by us let us crown our selves with rose-buds before they be withered let none of us go without his part of jollity let us leave tokens of our joyfulness in every place for this is our portion and our let is this On the other hand stands Vertue or Grace with all the promises of future happiness she points at Jesus Prov. 8.11 18 19. and cries O come unto Christ and live Wisdome is better than rubies her fruit is better than Gold yea than fine Gold and her revenue than choice Silver they that love Christ shall inherit substance and he will fill them with treasures even with durable riches But Oh how many thousands and ten thousands that neglect this cry and follow vice what millions of men are there in the world that prefer Barabbas before Jesus if we proclaim it in our pulpits that Christ is the chiefest of ten thousands that he is fairer than all the Children
the Day of his espousals And this we shall do the next hour SECT V. Of Christ brought forth and sentenced ABout ten Christ was brought forth and sentenced 1. For his bringing forth I shall therein observe these particulars As 1. We find Pilate bringing forth Jesus out of the common Hall and shewing this sad spectacle to all the People John 19.5 Then came Jesus forth wearing the Crown of Thorns and the purple Robe and Pilate saith unto them behold the Man he thought the very sight of Christ would have moved them to compassion they had lash'd him almost unto death they had most cruelly divided those azure channels of his guiltless Blood they had cloathed him with Purple crowned him with Thorns and now they bring him out by the hair of the head say some and expose him to the Publick view of the scornful company Pilate crying unto them Behold the man q. d. Behold a poor silly miserable distressed man behold I say not your King to provoke you against him nor yet the Son of God which you say he makes himself to be but behold the man a mean man a worm and no man behold how he stands disfigured with wounds behold him weltring and panting in a crimson river of his own gore blood and let this sufficient yea more than sufficient punishment suffice to satisfie your rage what would you have more if it be for malice that you are so violent against him behold how miserable he is if for fear behold how contemptible he is As for any fault whereby he should deserve his death I find no fault in him he is a Lamb without spot a Dove without gall O come and behold this man I can find no fault in him Some Doctors affirm that while Pilate cryed out behold the man his servants lifted up the purple robe that so all might see his torn and bloody and macerated body he supposed his words could not so move their hearts as Christ's wounds and therefore said he Behold the man as if he had said again Look on him and view him well is he not well paid for calling himself King of the Jews now see him stript and whipt and crowned with thorns and scepter'd with a reed anoynted with spittle and cloathed with purple what would you more 2. We find the Jews more inraged against Jesus John 19.6 When the chief Priests and Officers saw him they cryed out saying crucifie him crucifie him The more Pilate endeavours to appease them the more were the people enraged against him and therefore they cry away with him away with him crucifie him crucifie him Ver. 15. Jer. 12.8 Now was fulfilled that prophesie of Jeremy My heritage is unto me as a Lion in the forrest it cryeth out against me The Naturalists report of the Lion that when he is near to his prey he gives out a mighty roar whereby the poor hunted beast is so amazed and terrified that almost dead with fear he falls flat on the ground and so becomes the Lions prey indeed And thus the Jews who were the heritage of the Lord were unto Christ as a Lion in the forrest they hunted and pursued him to his death and being near it they give out a mighty shout that the earth rung again Away with him away with him crucifie him crucifie him O ye Jews children of Israel seed of Abraham Isaac and Jacob is not this he concerning whom your fathers cryed O that thou wouldst rent the heavens Isa 64.1 that thou wouldst come down that the mountains might flow down at thy presence How is it that you should despise him present whom they desired absent How is it that your cry and theirs should be so contrary The Panther say they is of so sweet a savour that if he be but within the compass of scent all the beasts of the field run towards him but when they see his ugly visage they fly from him and run away so the Jews afar off feeling the sweet savours of Christ's Oyntments they cryed Draw me Cant. 1.2 we will run after thee come Lord Jesus come quickly but now in his passion looking on his form they change their note He hath no form or comeliness there is no beauty Isa 53.2 that we should desire him away with him away with him 3. We find Pilate and the Jews yet debating the business Pilate is loath to pronounce the sentence and the chiefest of the Jews provoke him to it with a threefold argument As 1. They had a law and by their law he ought to dye John 19.7 Ejus absolvere cujus est condere legem because he made himself the Son of God thus the Doctors of the Law do accuse the Author and Publisher of the Law but they consider not the rule concerning Laws He may lawfully abolish who hath power to establish nor did they consider that this Law concerned not himself who is indeed and in truth the Son of God the Text tells us that Pilate hearing this argument was the more afraid Pilate saith Cyril was an heathen idolater and so worshipping many Gods he could not tell but that Christ might be one of them and therefore in condemning Christ he might justly provoke all the Gods to be revenged of him This was the meaning of Pilate's question Whence art thou what is thy Off-spring of what Progenitors art thou sprung And from thence forth Pilate sought to release him 2. The Jews come with another Argument they threaten Pilate John 19.12 If thou let this man go thou art not Cesar's friend a forcible reason as the case then stood it was no small matter to be accused by so many audacious impudent men of high treason against Cesar and therefore under this obligation Pilate seems to bend and bow whom the fear of Christ's Divinity had restrained him the fear of Cesar's frown provoked to go on to sentence and condemnation Oh he was more afraid of man whose breath is in his nostrils than of God himself who made the heavens and framed the world Matth. 27 24. And yet before he gives sentence he takes water and washeth his hands before the multitude saying I am innocent of the blood of this just person see ye to it 3. In reference to this they engage themselves for him which was their last argument Matth. 27.25 His blood be upon us and our children q. d. act thou as Judge let him be condemned to dye and if thou fearest any thing we will undergo for thee let the vengeance of his blood be on us and on our children for ever Thus far of the first general John 19.13 2. For the sentence it self When Pilate heard that he sate down in the judgment seat in a place that is called the pavement because erected of stones but in the Hebrew Gabbatha This word signifies an high place and raised above it was so on purpose that the Judges might be seen of men when
compares the sins of the wicked Jews to very poyson Deut. 32.32 33. For their wine is of the wine of Sodom and of the fields of Gomorrah their Grapes are Grapes of Gall their clusters ar◠bitter their Wine is the poyson of Dragons and the cruel venome of Aspes In this respect we may think as hardly of our selves as of the Jews because so oft as we sin against God we do as much as mingle rank poyson and bring it to Jesus Christ to drink 6. They crucified him i.e. they fastened him on the Cross and then lift him up Mat. 27.35 A great question there is amongst the Learned whether Christ was fastened on the cross after it was erected or whiles it was lying on the ground I would not rake too much into these niceties only more probable it is that he was fastened to it whiles it lay flat on the ground and then as Moses lifted up the Serpent in the Wilderness so was the Son of man lifted up We may express the manner of their acting and his sufferings now John 3.14 as a learned Brother hath done before us Now come the Barbarous inhumane hangmen Herle contem plat on Christs pass and begin to unloose his hands but how alas 't is not to any liberty but to worse bonds of nails then stript they off his gore-glewed cloaths and with them questionless not a little of his mangled skin and flesh as if it were not enough to crucifie him as a thief unless they flea him too as a beast then stretch they him out as another Isaac on his own burthen the Cross that so they might take measure of the holes and though the print of his blood on it gave them his true length yet how strictly do they take it longer than the truth thereby at once both to crucifie and rack him that he was thus stretcht and racked upon his cross Psal 22.17 Ver. 14. David gives more than probable intimation I may tell all my bones and again all my bones are out of joynt which otherwise how could it so well be as by such a violent stretching and distortion whereby it seems they had made him a living anatomy nor was it in the less sensible fleshly parts of his body that they drive these their larger tenters whereon his whole weight must hang but in the hands and feet the most sinewy and consequently the most sensible fleshly parts of all other wherein how rudely and painfully they handle him appears too by that of David they digged my hands and my feet they made wide holes like that of a spade as if they had been digging in some ditch the boystrous and unusual greatness of these nails we have from venerable antiquity Constantine the great is said to have made of them both an Helmet and a Bridle How should I write on but that my tears should blot out what I write Colos 2.14 when it is no other than he that is thus used who hath blotted out that hand-writing of ordinances that was against me But the hour goes on and this is the great business of the worlds redemption of which I would speak a little more by this time we may imagine Christ nailed to the cross and his cross fixed in the ground which with its fall into the place of its station gave infinite torture by so violent a concussion of the body of our Lord. That I mean to observe of this crucifying of Christ I shall reduce to these two heads viz. the shame and pain 1. For the shame it was a cursed death cursed is every one that hangeth on a tree Gal. 3.13 When it was in use it was chiefly infflicted upon slaves that either falsely accused or treacherously conspired their Masters death but on whomsoever it was inflicted this death in all Ages among the Jews hath been branded with a special kind of ignominy and so the Apostle signifies when he saith He abased himself to the death Phil. 2.8 2 Sam. 21.6 Deut. 21.23 even to the death of the cross It was a mighty shame that Saul's sons were hanged on a tree and the reason was more specially from the Law of God For he that is hanged is accursed of God I know Moses's Law speakes nothing in particular of crucifying yet he doth include the same under the general of hanging on a tree and some conceive that Moses in speaking that curse foresaw what manner of death the Redeemer should dye 2. For the pain it was a painfull death that appears several wayes As 1. His legs and hands were violently racked and pulled out to the places fitted for his fastening and then pierced through with nails 2. By this means he wanted the use both of his hands and feet and so he was forced to hang immovable upon the cross as being unable to turn any way for his case 3. The longer he lived the more he endured for by the weight of his body his wounds were opened and enlarged his nerves and veins were rent and torn asunder and his blood gushed out more and more abundantly still 4. He died by inch-meal as I may say and not at once the cross was a death long in dying it kept him a great while upon the rack it was full three hours betwixt Christ's affixion and expiration and it would have been longer if he had not freely and willingly given up the Ghost it is reported that Andrew the Apostle was two whole dayes on the Cross before he dyed and so long might Christ have been if God had not heightened it to greater degrees of torment supernaturally I may add to this as above all this the pains of his soul whiles he hanged on the cross for there also Christ had his agonies and soul conflicts these were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those pains or pangs of death from which Peter tells us Christ was loosed Acts. 2.24 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the pains of a woman in travel such were the pains of Jesus Christ in death Isa 53.11 Psal 116.3 the Prophet calls it The travel of his Soul and the Psalmist calls it the pains of Hell The sorrows of death compassed me and the pains of Hell gate hold upon me The sorrows or cords of death compassed his body and the pains of Hell gate hold upon his soul And these were they that extorted from him that passionate expostulation Mat. 27.46 My God my God why hast thou forsaken me he complains of that which was more grievous to him than ten thousand deaths My God my God why hast thou withdrawn thy wonted presence and left my soul as it were in pains of Hell Vse And now reflect we on the shame and pain O the curse and bitterness that our sins have brought on Jesus Christ when I but think on these bleeding veins bruised shoulders scourged sides furrowed back harrowed temples digged hands and feet and then
hell as Christ standing in our room is of his Fathers wrath fear is still suitable to apprehension and never man could so perfectly apprehend the cause of fear as Jesus Christ nor was he only afraid but very heavy My soul is exceeding sorrowful even unto death His sorrow was lethal and deadly it melted his soul gradually as wax is melted with heat it continued with him till his last gasp his heart was like wax burning all the time of his passion and at last it melted in the midst of his bowels Psal 22.19 Mark 14.33 Nor was he only afraid and heavy but he began to be sore amazed this signifies an universal cessation of all the faculties of the soul from their several functions we usually call it a consternation it is like a Clock stopped for the while from going by some hand or other laid upon it or if it was not wholly a cessation yet was it at least an expavefaction such a motion of the mind as whereby for the present he was disinabled to mind any thing else but the dreadful sense of the wrath of God O what an agony was this O what a strugling passion of mixed grief was this what afflicting and conflicting affections under the sight and sense of eminent peril was in this agony Luke 22.44 And being in an agony he prayed more earnestly thrice had he prayed but now in his agony he prayed more earnestly O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt Though I feel the soul of pain in the pain of my soul yet there is divinity in me which tells me there is a wage for sin and I will pay it all O my Father sith thou hast bent thy bow lo here an open breast fix herein all thy shafts of fury better I suffer for a while than that all believers should be damned for ever thy will is mine lo I will bear the burthen of sin come and shoot here thy arrows of revenge And thus as he prayed he sweat Luke 22.44 And is sweat was as it were great drops of blood falling down to the ground Oh what man or Angel can conceive the agony the fear the sorrow the amazement of that heart that without all outward violence meerly out of the extremity of his own passion bled through the flesh and skin not some faint dew but solid drops of blood now is he crucified without a cross fear and sorrow are the nails our sâ—ns the thorns his Fathers wrath the spear and all these together cause a bleeding shower to rain throughout all his pores O my soul consider of this and if thou wilt bring this consideration home say thy sins were the cause of this bloody sweat Jesus Christ is that true Adam that is come out of Paradise for thy sins and thus laboured on earth with his bloody sweat to get the bread that thou must feed on 2. Consider his apprehension Judas is now at hand with a troop following him to apprehend his Master see how without all shame he set himself in the van and coming to his Lord and Master gives him a most Traiterous and deceitful kiss What Judas betrayest thou the Son of man with a kiss hast thou sold the Lord of life to such cruel merchants as covet greedily his blood and life O alas at what price hast thou set the Lord of all the creatures at thirty pence what a vile and slender price is this for a Lord of such Glory and Majesty God was sold for thirty pieces of silver but man could not be bought without the dearest heart-blood of the Son of God Luke 22.53 At that time said Christ Ye be come as it were against a thief with swords and staves I sate daily among you teaching in the Temple and ye never laid hands on me but this is your hour and the power of darkness Now the Prince of darkness exercised his power now the hellish rout and malicious rabble of ravenous wolves assaulted the most innocent Lamb in the world now they most furiously haled him this way and that way O how ungently did they handle him how uncourteously spake they unto him how many blows and buffets did they give him what cries and shouts and clamours made they over him now they lay hold on his holy hands and bind them hard with rough and knotty cords so that they gall the skin off his arms and make the very blood spring out now they bring him back again over Cedron and they make him once again to drink of the brook in the way now they lead him openly through the high streets of Jerusalem and carry him to the house of Annas in great triumph O my soul consider these several passages consider them leisurely and with good attention consider them till thou feelest some motions or alterations in thy affection is not this he that is the infinite vertue the pattern of innocency the everlasting wisdom the honour of earth the glory of heaven the very fountain of all beauty whether of men or Angels how is it then that this vertue or power is tyed with bands that innocency is apprehended that wisdom is flouted and laughed to scorn that honour is contemned that glory is tormented that he that is fairer than all the children of men is besmeared with weeping and troubled with sorrow of heart surely there is some thing O my soul in thee that caused all this hadst not thou sinned the Sun of Righteousness had never been eclisped 3. Consider the hurryings of Jesus from Annas to Caiphas there a Councel is called Mat. 26.63 Ver. 66. and Caiphas the high Priest adjures our Lord to tell him if he was Christ the Son of God no sooner he affirms it but he is doomed guilty of blasphemy and so guilty of death Now again they assault him like mad dogs and disgorge upon him all their malice fury and revenge each one to the utmost of his power gives him buffets and strokes there they spit upon that Divine face with their devilish mouths there they hudwink his eyes and strike him on the cheek scoffing and jesting and saying Read who is it that smote thee O beauty of Angels was that a face to be spet upon men usually when they are provoked to spit turn away their faces towards the foulest corner of the house and is there not in all that Palace a souler place to spit in than the face of Jesus O my soul why dost thou not humble thy self at this so wonderful example how is it that there should remain in the world any token of pride after this so great and marvellous an example of humility surely I am at my wits end and very much astonished to consider how this so great patience overcomes not my anger how this so great abasing asswageth not my pride how these so violent buffets beat not down my presumption Is it not
its swinge and breaking out the heart that lodged it abhors its self in dust and ashes cries mightily unto God for mercy and pardon repairs the breach with stronger resolution and more invincible watchfulness against future assaults but a Lust unmortified possesseth it self and rules and reigns in the heart and soul it abides there and will not away I shall not deny but there may be a cessation of its actings for a time but that is not any want of good will as they say but only of matter means opportunity enticement company provocation or the like and after such cessation or forbearance the heart usually entertains it again with more greediness it lies and delights in it as much as ever it hardens it self most obstinately in it as if it were impossible to leave it or live without it with any kind of comfort 4. True mortification is a painful work The very word imports no less to kill a man or to mortifie a member will not be without pain hence it is called a crucifying of the flesh Gal. 5.24 Mat. 5.29 30. and a cutting off the right hand a plucking out the right eye they that are Christ's have crucified the flesh if thy hand offend thee cut it off and if thy eye offend thee pluck it out in this respect this death unto sin carries with it a likeness to the death of Christ it is attended with agonies and soul-conflicts both before and after our conversion 1. Before conversion before the first wound be given it why then ordinarily there is some compunction of Spirit some pricking of heart what a case do we find the Jews in when after Peters Sermon they were pricked at their hearts and what an agony do we find the Jailor in when he came trembling in and falling down at the Apostles feet and crying out Sirs What shall I do to be saved With such agonies as these Acts 2.7 Acts 16.30 is the beginning of mortification usually attended I do not say that they are alike in all whether for degree or continuance but in ordinary true and sound conversion is not without some of these soul-conflicts 2. After conversion after the first round there are some agonies still for though a Believer be delivered of sin in respect of the guilt and reigning power yet he hath still some remainders of sinful Corruption left within him which draw many a groan and many a sign from his trembling heart Rom. 8.23 we also have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the Redemption of our bodies such are the groans of mortifying Saints Saints dying unto sin like the groans of dying men whose souls being weary of their bodies do earnestly desire a dissolution and thus Paul groaned when he said O wretched man that I am Rom. 7.24 who shall deliver me from the body this death Oh what a Touchstone is this how will ihis discover true mortification from that which was counterfeit Some may think they are dead unto sin when in deed and in truth they are not dead but asleep unto sin and it appears by this because there were no pangs in their death you know this is a difference betwixt death and sleep there are pangs in the one but not in the other O my soul examine what pangs were there in thy death unto sin what agonies what soul-conflicts hast thou felt what compunction of heart what affliction of Spirit hast thou endured for sin what trouble hast thou had to find such a law in thy members rebelling against the law in thy mind Rom. 7.23 and bringing thee into captivity to the Law of sin why surely thou art not so mortified as to be freed wholly from the power of sin it may be it doth not rule in thee as a Prince yet certainly it tyrannizeth over thee it oft-times carries thee contrary to the bent of thy regenerate mind to the omittting of what thou wouldst do and to the committing of what thou wouldst not do and is not this an affliction of Spirit doth not this cause frequent conflicts in thy spirit if not thou mayest well suspect that sin is not dead but asleep or if it be dead to thee yet thou art not dead to it I confess death-pangs are not all alike in all some have a more gentle and others a more painful death so it is in this Spiritual death unto sin and that herein there may be no mistake I shall propound this question What is the least measure of these pangs these soul-agonies and conflicts that are necessarily required to true mortification I answer 1. There must be a sense of sin and of Gods wrath due unto sin such a sense we find in Jesus Christ he was very sensible of the weight and burden of those sins and of the wrath of God that lay upon him which made him cry out My God My God why hast thou forsaken me thus souls in the act of Mortification sometimes cry out O my sins and Oh God's wrath 2 There must be sorrow for Sin Such an affection we find also in Jesus Christ My soul is exceeding sorrowful even unto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.10 he was beset and surrounded with sorrows so every mortified sinner at one time or other he feels an inward sorrow and grief even that Godly sorrow which the Apostle speakes of a sorrow according to God i. e coming from God well-pleasing to God and bringing to God back again 3. There must be a desire of being freed and delivered from sin Luke 12.50 such a desire we find also in Jesus Christ I have a Baptism to be Baptised with and how am I straitned until it be accomplished A regenerate soul earnestly desires to be freed not only from the guilt but also from the power of sin O wretched man that I am who shall deliver me c 4. There must be answerable endeavours in effectual strivings against sin Heb. 12.4 Ye have not resisted unto blood striving against sin How did our Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears Heb. 5.7 so will a regenerate soul wrestle with God about tâ—â— death of sin praying watching going out in the strength of God and engaging in a continual war a deadly fewd against it and these are the least of those soul-conflicts wherewith this mortification or death unto sin is attended Now try we the truth of our Mortification by these signs Doth it spring from a right root of Faith is it general and universal in respect of all sins is it accompanied with combates doth the flesh lust against the Spirit and the Spirit against the flesh and in this combate doth the spirit at last prevail and triumph over the flesh do we find it a painfull work both before and after conversion why then may I say with the Apostle now I know Christ
and the fellowship of his sufferings now by the Grace of Christ I am made conformable to his death As he died for sin so I die to sin and here is the ground of my hope that Christs death is mine For the second whether we encrease and grow in our mortification this question is needfull as the former to satisfie our souls interest in the death of Christ As true Grace is growing Grace so true mortification is that which grows Now that we may be resolved in this point also the growth of our mortification will appear by these following signs 1. Growing Mortification hath its chiefest conflicts in spiritual lusts At first we mortifie grosser evils such as Oaths Drunkenness Uncleanness worldly-mindedness or the like but when we grow in this Blessed duty we then set our selves against spiritual wickednesses as Pride Presumption Self-carnal confidence in a man 's own graces or the like 2 Cor. 7.1 this Method the Apostle sets down let us cleanse our selves from all filthiness of flesh and spirit first from all filthiness of the flesh or body and then from all filthiness of the spirit or soul as the children of Israel in their entrance into the land of Promise first they sate upon the frontiers and skirts of the Land and then they sought it out and prevailed in the heart of the Country so Christians in their mortification they first set upon worldly lusts gross evils outward sins and when they have encountred them at the frontiers they then conflict with such corruptions as lie more inwardly in the very heart spiritual wickednesses that are within Now if this be our case here is one sign of our growth 2. Growing mortification is more even constant lasting durable when there is in the heart a sudden flowing and reflowing it comes from those vast Seas of Corruptions that are within us many souls have their Ague-fits sometimes hot and sometimes cold it may be now they are in a very good frame and within an hour or two a mighty Tide comes in and they are born down by sin and corruption in this case mortification is very weak But on the contrary if we find our standing more firm and sure if for the main we walk evenly and keep closely to the Lord it carries with it an evidence that our mortification grows 3. Growing mortification feels Lust more weak and the Spirit more strong in its ordinary actings If we would know the truth of growth let us look to our usual fits of sinning for then a man's strength or weakness is discerned most as a man's weakness to good is discerned when he comes to act it Rom. 7.18 to will is present with me but how to perform that which is good I find not so a man's weakness to sin is best discerned when he comes to act it Mark then the ordinary fits as we call them of sinning sometimes God is pleased to appoint some more frequent assaults as if he would on purpose suffer the law of the members to war and to muster up all their forces that so we might the rather know what is in our hearts at such a time if we find that resistance against sin grows stronger that sin cannot advance and carry on his Army so as formerly that sin is encountâ—ed at first or met withal at the frontiers and there overthrown this is a good sign that now our mortification grows as suppose it be a Lust of Fancy it cannot boyl up to such gross fancies as it was wont or suppose it be a Lust of Pride it boyls not up to such a spirit of Pride as formerly in stead of bringing forth fruit it now brings forth blossomes or instead of bringing forth blossomes it now brings forth nothing but Leaves why this is a sure sign that this Lust is withering more and more when the inordinate thirst is not so great in the time of the Fit when the inward lusts pitch upon lower acts than they had wont when the waters abate and fall short and lessen and overflow less ground we may conclude certainly that mortification grows 4. Growing mortification hath more ability to abstain from the very occasions and beginnings of lust Ioâ— 31.1 Thus Job whom we look on as a man much mortified made a Covenant with his eyes that he would not think upon a Maid and no question as he made a covenant so he kept his Covenant Oh! when a man cannot endure to come where such a one is that he loves not when he cannot endure the fight of him or any thing that puts him in mind of him not so much as to parlie or speak with him this is a sign of a strong hatred and so when a man hates the very garment spotted with the flesh here 's a good sign I know this height is not easie to attain to and therefore some in imitation of Job and David have bound themselves with vows and promises as much as might be to abstain from the appearance of evil to crush the Cockatrice Egg before the Serpent could creep out of it to avoid sin in its first rise but alas how have they broken their vows from time to time For all this I dare not speak against vows provided that 1. They be of things lawful 2. That we esteem them not as duties of absolute necessiâ—y And 3. Thâ—t we bind not our selves perpetually left our vows should become burdens unto us but only for some short time and so renew them as occasion requires in this way our vows might much help us in our mortification and if once through the help of vows or prayer or looking unto Jesus or going to the Cross of Jesus Christ or by any other means we feel our selves more able to resist sin to hate sin in its first rise first motions first on-set we may assuredly hope that now our mortification grows O my Soul try now the growth of thy mortification by these signs hast thou overcome grosser sins and is now thy chiefest coâ—flâ—t with spiritual wickednesses is thy standing and walking with God more close and even and constant than sometimes it hath been is thy lusts more weak and thy Grace more strong in ordinary actings I say in ordinary actings for the estimate of thy growth must not be taken for a turn or two but by a constanst course hast thou now more ability to quench the flame of sin in the very spark to dash Babylon's Brats against the stones even whilst they are little to abstain from sin in its first motion or beginning why then is the promise accomplished he will subdue our iniquities Surely thou art a growing Christian Micah 7.19 thou hast fellowship with Christ in his sufferings thy ground is solid firm and stable thy hope hath a rock-foundation and thou maiest build upon it that Christ's death and blood and sufferings are thine even thine he loved thee and gave himself for thee SECT V. Of Believing in Jesus in
Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Cross of Christ to the death of Christ the death of Jesus was the cause of this death in Paul How much more shall the blood of Christ purge our Consciences from dead works to serve the living God Heb. 9.14 There is in the death of Christ first a value and secondly a vertue the former is available to our justification the latter to our sanctification now sanctification hath two parts mortification and vivification Christ's death or passive obedience is more properly conducible to the one his life or active obedience to the other Rom. 6.5 Hence Believers are said to be engraffed with Christ in the likeness of his death there is a kind of likeness betwixt Christ and Christians Christ died and the Christian dies Christ died a natural death and a Christian dies a spiritual death Christ died for sin and the Christian dies for sin this was another end of the death of Christ there issues from his death a mortifying vertue causing the death of sin in a Believer's soul one main part of our sanctification O my soul look to this herein lies the pith and marrow of the death of Christ and if now thou wilt but act and exercise thy faith in this respect how mightest thou draw the vertue and efficacy of his death into thy soul But here is the question how should I manage my Faith or how should I act my faith to draw down the vertue of Christ's death and so to feel the vertue of Christ's death in my soul mortifying crucifying and killing sin I answer 1. In prayer meditation self-examination receiving of the Lord's Supper c. I must propound to my self and soul the Lord Jesus Christ as having undertaken and performed that bitter and painful work of suffering even unto death yea that of the Cross as it is held out in the History and Narrative of the Gospel 2. I must really and steadfastly believe and firmly assent that those sufferings of Christ so revealed and discovered were real and true undoubted and every way unquestionable as in themselves 3. I must look upon those grievous bitter cruel painful and with all opprobrious execrable shameful sufferings of Christ as very strange and wonderful but especially considering the spiritual part of his sufferings viz. the sense and apprehension of God's forsaking and afflicting him in the day of his fierce anger I should even be astonished and amazed thereat what that the Son of God should lay his head on the block under the blow of divine Justice that he should put himself under the wrath of his heavenly Father that he should enter into the combat of Gods heavy displeasure and be deprived of the sense and feeling of his love and mercy and wonted comfort how should I but stand agast at these so wonderful sufferings of Jesus Christ 4. I must weigh and consider what it was that occasioned and caused all this viz. Sin yea my Sin yea this and that Sin particularly This comes nearer home and from this I must now gather in these several Conclusions As 1. It was the Design of Christ by his sufferings to give satisfaction to the infinite Justice of God for sin 2. It was intended and meant at least in a second place to give out to the world a most notable and eminent instance and demonstration of the horridness odiousness and execrableness of sin sith no less than all this yea nothing else but this would serve the turn to expiate it and atone for it 3. It holds forth again as sin is horrid in its self so it cannot but be exceeding grievous and offensive to Christ Oh it cost him dear it put him to all this pain and Torture it made him cry out My God my God why hast thou forsaken me how then should it but offend him above all above any thing in the world 4. If therefore there be in me any spark of love towards Christ or any likeness to Christ or if I would have Christ to bear any affection love regard or respect unto me it will absolutely behoove me by all means to loath sin and cast it away from me to root it up to quit my hands and to rid my heart of it The truth is I cannot possibly give forth a more pregnant proof of my sincere love entire affection respect conformity resemblance sympathy to and with Christ than by offering all violence usually all holy severity against sin for his very sake Now when the heart is thus exercised God by his Spirit will not fail to meet us our desire and endeavour of our soul to weaken and kill sin in the soul is not without its reward but especially when sin hath in this way and by this means lost the affection of the soul and is brought in hatred and disesteem it decayes and dyes of it self for it only liveth and flourisheth by the warm affections good thoughts and opinion that the soul hath of it So that matters going thus in the heart the influence that should nourish and maintain sin is cut off and it withers by degrees till it be finally and fully destroyed Thus for directions now for the encouragements of our faith to believe in Christ's death consider 1. The fulness of this object Christ crucified there is a transcendent all-sufficiency in the death of Christ in a safe sense it contains in it universal redemption it is sufficient for the redemption of every man in the world yea and effectual for all that have been are or shall be called into the state of grace whether Jews or Gentiles bound or free I know some hold that Christ dyed for all and every man with a purpose to save only thus they explicate 1. That Christ dyed for all men considered in the common lapse or fall but not as obstinate impenitent or unbelievers he dyed not for such as such 2. That Christ dyed for all men in respect of the request or impetration of salvation but the application thereof is proper to believers 3. That Christ dyed not to bring all or any man actually to salvation but to purchase salvability and reconciliation so far as that God might and would salva justitia deal with them on terms of a better covenant 4. That Christ hath purchased salvability for all men but faith and regeneration he hath merited for none because God is bound to give that which Christ hath merited of him although it be not desired or craved I cannot assent to these positions but thus far I grant that Christ's death in it self is a sufficient price and satisfaction to God for all the world and that also it is effectual in many particulars to all men respectively in all the world every man in one way or other hath
the fruit of Christ's death conferred upon him but this fruit is not of one kind for 1. Some fruit is common to every man as the earthly blessings which Infidels enjoy may be termed the fruits of Christ's death 2. Other fruit is common to all the members of the visible Church as to be called by the Word to enjoy the Ordinances to live under the Covenant to partake of some graces that come from Christ 2. Other fruit is indeed peculiar to the Saints of God as faith unfeigned regeneration pardon of sin adoption c. And yet this fruit is universal to all the Saints whether Jews or Gentiles in which sence speaks the Apostle Rom. 11.32 1 Tim. 2.6 Rom. 11.32 Rom. 5.18 Heb. 2.9 He spared not his own Son but delivered him up for us all And he gave himself a ransome for all and God hath concluded them all in unbelief that he might have mercy upon all And by the righteousness of one the free gift came upon all men unto justification of life He tasted of death for all men or distributively for every man All which texts are rightly interpreted by Caiphas He prophesied that Jesus should dye for that Nation John 11.51 52. and not for that Nation only but that also he should gather together in one the children of God that were scattered abroad And thus John brings in the four beasts and four and twenty Elders saying Thou art worthy to take the book Rev. 5.9 and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation and thus Paul rightly argues Is he the God of the Jews only Rom. 3.29 is he not of the Gentiles also yes of the Gentiles also O the fulness of Christ's death many are apt to complain Would Christ dye for me why alas I am an alien I am not of the common-wealth of Israel I am a dog I am a sinner a grievous sinner Eph. 2.13 14 16. a sinner of the Gentiles And what then Ye who sometimes were afar off are now made nigh by the blood of Christ for he is our peace who hath made both one and hath broken down the middle wall of partition between us that he might reconcile both unto God in one body by the cross Oh what encouragement is this for thee to believe thy part in the death of Christ 2. Consider the worth the excellency of this glorious object Christ crucified There is an infinite of worth in the death of Christ and this ariseth first from the dignity of his person he was God-man the death of Angels and men if put together could not have amounted to the excellency of Christ's death stand amazed at thy happiness O believer thou hast gained by thy loss thou hast lost the righteousness of a creature but the righteousness of an infinite person is now made thine Rom. 10.3 2 Cor. 5.21 hence it is many times called the Righteousness of God both because Christ is God and because it is such a righteousness as God is satisfied with he looks for no better yea there can be no better 2. This worth is not only in respect of the dignity of the person but also in respect of the price offered O it was the blood of Christ one drop whereof is of more worth than thousands of gold and silver Acts 20.28 It was this blood that purchased the whole Church of God which a thousand worlds of wealth could never have done 3. This worth is not only in respect of the person and price neither but also in respect of the manner of the oblation 2 Pet. 1 18. Christ must dye on the Cross as it was determined the price in it self is not enough unless it be ordered and proportioned according to the will of him who is to be satisfied if a man should give for a captive prisoner an infinite sum of money sufficient in it self to redeem a thousand yet if not according to such a way as the conquerour prescribeth if not according to the condition it could not be called a satisfaction now this was the condition that Christ must die and dye that death of the Cross and accordingly he undertook and performed which set a lustre and glory and excellency and worth upon his death O the worth O the excellency of this death of Christ many are apt to complain O the filth of my sins Oh the injuries and unkindness that have been in mine iniquities it is not my misery my destruction that so much troubles me as that God is displeased Sweet soul turn thine eyes hither surely this death of Christ is more satisfactory to God than all thy sins possibly can be displeasing to God there was more sweet savour in Christ's sacrifice than there could be offence in all thy sins the excellency of Christ's death in making righteous doth super-abound the filthiness of sin in making a sinner Come on then and close with Christ upon this encouragement there is a dignity an excellency in this object of faith Christ crucified 3. Consider the suitableness of this blessed object The death of Christ There is in it a sutableness to our sinful condition whatsoever the sin is it is the cry of some They dare not believe they dare not touch Christ crucified they dare not approach to that precious blood because of this sin and that sin and the other sin Whereas in the death and blood of Christ if they could but take a full view of it they might find something suitable to their estate As for instance suppose thy sin the greatest sin imaginable except that against the holy Ghost art thou a murtherer hast thou had thy hands imbrued in the blood of Saints why see now how Christ for thy sake was esteemed of the Jews a murtherer and worse than a murtherer Barabbas is preferred before Jesus Barabbas is released and Jesus is murthered yea his blood is shed to wash away thy blood-shed art thou a Sorcerer a Negromancer is thy sin the sin of Manasseh of whom it is said 2 Chron. 33.6 that that he used inchantments and witchcraft and dealt with a familiar spirit and with wizards why see now how Jesus Christ for thy sake was esteemed of the Jews as an impostor an inchanter for so some say that he got the Name of God and sowed it in his thigh and by vertue thereof he wrought all his miracles and they commonly reported of him that he had a devil and that he cast out devils through Belzebub Prince of devils Art thou a blasphemer hast thou joyned with those in these sad times who have opened their mouths against the God of Heaven enough to make a Christian rend his heart and weep in blood why see now how Jesus for thy sake was judged of Caiaphas and all the Sanhedrim for a blasphemer of God and that in the highest kind of blasphemy
Mat. 26.65 as making himself equal with God yea see how the high Priest rends his clothes saying he hath spoken blasphemy Surely all this he endured that very blasphemers may find mercy if they will but come in and believe in Jesus I might instance in other sins art thou a Traytor a glutton a drunkard a wine-bibber a thief a seducer a companion of sinners why see now how Jesus Christ was for thy sake thus called reputed accounted whatever the sin is there 's something in Christ that answers that very sinfulness thou art a sinner and he is made sin to satisfie the wrath of God even for thy sin thou art such and such a sinner and he is accounted such and such a sinner for thy sake that thou mightest find in him something suitable to thy condition and so the rather be encouraged to believe that in him and through him all thy sins shall be done away Away away unbelief distrust despair you see now the brazen serpent lifted up you see what a blessed object is before you O believe O look up unto Jesus O believe in him thus carrying on the work of thy salvation in his death SECT VI. Of loving Jesus in that respect 6. LEt us love Jesus as carrying on the great work of our Salvation for us during his sufferings and death What! did he suffer and dye Rom. 5.8 Greater love than this hath no man that a man should give his life for his friends but God commendeth his love towards us in that while we were yet sinners Christ dyed for us Why here 's an argument of love indeed how should we but love him who hath thus loved us in prosecution of this I have no more to do but first to shew Christ's love to us and then to exercise our love to him again 1. For his love to us had not God said it and the Scriptures recorded it who would have believed our reports yet Christ hath done it and it is worth our while to weigh it and consider it in an holy meditation Indeed with what less than ravishment of Spirit can I behold the Lord Jesus who from everlasting was cloathed with Glory and Majesty now wrapped in rags cradled in a manger exposed to hunger thirst weariness danger contempt poverty revilings scourgings persecution but to let them pass into what extasies may I be cast to see the Judg of all the world accused judged condemned to see the Lord of life dying upon the tree of shame and curse to see the eternal Son of God strugling with his Fathers wrath to see him who had said I and my Father are one sweating drops of blood in his agony and crying out on his cross my God my God why hast thou forsaken me Oh whither hath his love to mankind carried him had he only sent his creatures to serve us had he only sent his Prophets to advise us in the way to Heaven had he only sent his Angels from his chamber of presence to attend upon us and to minister to us it had been a great deal of mercy or if it must be so had Christ come down from Heaven hnmself but only to visit us or had he come only and wept over us saying Oh that you had known even you in this your day the things belonging to your peace Oh that you had more considered of my goodness Oh that you had never sinned this would have been such a mercy as that all the world would have wondered at it but that Christ himself should come and lay down his blood and life and all for his people and yet I am not at the lowest that he should not only part with life but part with the sense and sweetness of God's love which is a thousand times better than life Psal 63.3 Thy loving kindness is better than life that he should be content to be accursed that we might be blessed that he should be content to be forsaken that we might not be forsaken that he should be content to be condemned that we might be acquitted O what raptures of Spirit can be sufficient for the admiration of this so infinite mercy be thou swallowed up O my soul in this depth of Divine love and hate to spend thy thoughts any more upon the base objects of this wretched world when thou hast such a Saviour to take them up Come look on thy Jesus who dyed temporally that thou mightest live eternally who out of his singular tenderness would not suffer thee to burn in hell for ten twenty thirty forty an hundred years and then recover thee by which notwithstanding he might better and deeper have imprinted in thee the blessed memory of a dear Redeemer no no this was the Article betwixt him and his Father That thou shouldst never come there see but observe but Christ's love in that mutual agreement betwixt God and Christ Oh I am pressed saith God with the sins of the world as a cart is pressed that is full of sheaves come my Son either thou must suffer or I must damn the world Accordingly I may imagine the Attributes of God to speak to God Mercy cryes I am abused and Patience cryes I am despised and goodness cryes I am wronged and Holyness cryes I am contradicted and all these come to the Father for Justice crying to him that all the world were opposers of his Grace and Spirit and if any be saved Christ must be punished In this case we must imagine Christ stepped in nay rather than so saith Christ I will bear all and undertake the satisfying of all And now look upon him he hangs on the cross all naked all torn all bloody betwixt Heaven and Earth as if he were cast out of Heaven and also rejected by Earth he hath a Crown indeed but such a one as few men will touch none will take from him and if any rash man will have it he must tear hair skin and all or it will not come his hair is all clodded with blood his face all clouded with black and blew he is all over so pittifully rent outwards inwards body and soul I will think the rest alas when I have spoken all I can I shall speak under it had I the tongues of men and Angels I could not express it Oh love more deep than hell Oh love more high than heaven the brightest Seraphims that burn in love are but as sparkles to that mighty flame of love in the heart of Jesus 2. If this be Christ's love to us what is that love we owe to Christ Oh now for an heart that might be some wayes answerable to these mercies Oh for a soul sick of love yea sick unto death how should I be otherwise or any less affected this only sickness is our health this death our life and not to be thus sick is to be dead in sins and trespasses why surely I have heard enough for which to love Christ for ever The depths of God's grace are
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
Cross But hast thou taken the same course with the body of sin that the Jews did with the body of sin hast thou arraigned it accused it condemned it and fastened it to the Cross hast thou arraigned it at the Bar of God's judgment accused it by way of humble and hearty confession condemned it in passing the sentence of eternal condemnation upon thy self for it and fastned it to the Cross in beginning the execution of it in setting upon the mortification of it with a serious and unfeigned resolution to use all means for its mortifying and killing why then be not disheartned it may be thou feelest it stirring and strugling within thee and so will a crucified man do and yet in the eye of the Law and in the account of all men that see him he is a dead man surely so is the body of sin when it is thus crucified though it still move and stir yet upon a Gospel-account and in God's estimation it is no better than dead and it shall certainly die it shall decay and languish and die more and more is not the promise express He that hath begun the good work Phil. 1.6 he will perfect it to the day of Jesus Christ Of this Paul was confident in behalf of his Philippians and of this let all true Believers rest confident in respect of themselves Thus far we see wherein we must conform to Christ viz. in his Graces in his Sufferings and in his Death For the Query what is the cause of this conformity I answer The death of Christ is the cause of this conformity And that a fourfold cause Eph. 5.25 26 27. 1. It is a meritorious cause Christ's death was of so great a price that it deserved at God's hands our conformity to Christ Christ loved the Church and gave himself for it that by his death he might sanctifie it and cleanse it and present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 1 Pet. 2.21 2. It is an exemplary cause He suffered for us leaving us an example that we should follow his steps he died for us leaving us an example that we should die to sin as he died for sin we may observe in many particulars besides those I have named a proportion analogy and likeness betwixt Christ's death and ours Christ died as a servant to note that sin should not rule or reign over us Christ died as a curse to note that we should look upon sin as a cursed thing Christ was fast nayled on the Cross to note that we should put sin out of case yea crucifie the whole body of sin Christ died not presently yet there he hung till he died to note that we should never give over subduing sin while it hath any life or working in us 3. It is an efficient cause it works this conformity by a secret virtue issuing from it Thus Christians are said to be engraffed with Christ in the likeneâ—s of his death Rom. 6.5 Phil. 3.10 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a passive signification importing not only a being like but a being made like and that by a power and vertue out of our selves so the Apostle elsewhere interprets That I may know him and the fellowship of his sufferings being made conformable unto his death Not conforming my self but being made conformable by a power out of my self But how then is the power of mortification attributed to men as Quest Col. 3.5 Gal. 5.24 Mortifie ye your members which are upon the earth And They which are Christ's have crucified the flesh I answer there is a twofold mortification the one habitual the other practical Answ the former consists in a change of the heart turning the bent and inclination of the heart from all manner of sin now this is the only and immediate work of the Spirit of Grace breathing and working where it will the latter consists in the exercise of putting forth of that inward grace in the acting of that principle in resisting temptations in suppressing inordinate Lusts in watching against sinful and inordinate acts now this is the work of a regenerate person himself co-operating with the Spirit of God as a rational instrument with the principal Agent and therefore the Apostle joins both together If ye through the Spirit do mortifie the Deeds of the Body Rom. 8.13 ye shall live 4. It is an impelling or a moving cause as all objects are for objects have an attractive power Achan saw the wedge of Gold and then coveted it David saw Bathsheba and then desired her As the brazen Serpent did heal those who were bitten by the fiery Serpent tanquam objectum fidei meerly by being looked upon so Christ crucified doth heal sin beget grace encourage to sufferings by being looked upon with the eyes of Faith Heb. 12.1 2. Wherefore seeing we are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking uâ—to Jesus the Author and finisher of our Faith The Apostle was to encourage the Hebrews to hold on the well-begun profession of Faith in Christ and to that purpose he sets before them two fights to keep them from fainting 1. A cloud of witnesses the Saints in heaven on which cloud when he had staid their eyes a while and made them fit for a clearer Object he scatters the cloud and presents the Sun of Righteousness Christ himself and he wills them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn their eyes from it to him looking unto Jesus q. d. this sight is enough to make you run the race and not to faint why Jesus is gone before you and will you not follow him O look unto Jesus and the very sight of him will draw you after him Christ crucified hath an attractive power And I if I be lifted up John 12.32 will draw all men to me Thus of the causes of our conformity we see how it is wrought 3. For the last Query what are the means of this conformity as on our part I answer 1. Go to the Cross of Jesus Christ It is not all our purposes resolutions promises vows covenants endeavours without this that will effect our conformity to Christ in his sufferings and death no no this conformity is a fruit and effect of the death of Christ and therefore whosoever would have this work wrought in him let him first have recourse to Christ's Cross O go we more immediately to the Cross of Jesus 2. Look up to him that hangs upon it contemplate the death of Jesus Christ consider seriously and sadly his bitter shameful painful sufferings Much hath been said only here draw it into some Epitome As 1. Consider who he was 2. What he suffered 3. Why he suffered 4. For whom he
life In some sence then and in a Mystery Christ was a Gardiner but Maries mistake was in supposing him the Gardiner of that only place and not the Gardiner of our souls Souls in desertion are full of mistakes though in their mistakes are sometimes many mysteries 2. Her speech upon her mistake If thou hast born him hence c. we may observe 1. That her words to Christ are not much unlike the answer she gave the Angels only she seems to speak more harsh to Christ than she did to the Angels to them she complains of others They have taken away my Lord but to Christ she speaks as if she would charge him with the fact as if he looked like one that had been a breaker up of graves a carrier away of Corpses out of their place of rest Sir if thou hast born him hence But pardon love as it fears where it needs not so it suspects very often where it hath no cause When love is at a loss he or any that comes but in our way hath done it hath taken him away 2. That something she spoke now to Christ which she had not mentioned to the Angels She said not unto them tell me where he is but reserved that question for himself to answer Come tell me where thou hast laid him q. d. thou art privy to the place and with the action of removing Christ my Lord Oh how she errs and yet how she hits the truth Jesus must tell her what he had done with himself sure it was fittest for his own speech to utter what was only possible for his own power to do 3. That the conclusion of her speech was a meer vant or flourish And I will take him away Alas poor woman she was not able to lift him up there are more than one or two allowed to the carrying of a corps and as for his it had more than an hundred pound weight of myrrhe and other odours upon it sure she had forgotten that women are weak and that she her self was but a woman how was it possible that she should take him away she could not do it well but she would do it though there is no essay too hard for love she exempts no place she esteems no person she speaks without fear she promises without condition she makes no exception as if nothing were impossible that love suggesteth the darkness could not fright her from setting out before day the watch could not fear her from coming to the Tomb where Christ was laid she resolved to break open the seals and to remove the stone far above her strength and now her love being more incensed with the fresh wound of her loss she speaks resolutely I will take him away never considering whether she could or no love is not ruled with reason but with love it neither regards what can be nor what should be but only what it self desireth to do 4. That through all this speech she omits the principal verb she enquires for Jesus but she never names him whom she enquires after She could say to the Angels they have taken away my Lord but now she talks of one under the term of him if thou hast born him hence tell me where thou hast layd him and I will take him away him him him but she never names him or tells who he is this is solaecismus amoris an irregular speech but loves one dialect q.d. who knows not him why all the world is bound to take notice of him he is worthy to be the owner of all thoughts no thought in my conceit can be well bestowed upon any other than him And therefore Sir Gardiner whosoever thou art if thou hast born him hence thou knowest who I mean thou canst not be ignorant of whom I love there is not such another among the sons of men as the psalmist Psal 45.2 he is the fairest among the Children of men or as the Spouse he is the chiefest of ten thousands and therefore tell me some news of him of none but him of him and only of him O tell me where thou hast laid him and I will take him away A soul sick of love thinks all the world knows her beloved and is therefore bound to tell her where he is the daughters of Jerusalem were very ignorant of Christ Can. 5.9 and yet I charge you O daughters of Jerusalem said the Spouse if ye find my beloved that ye tell him I am sick of love Can. 5.8 Iohn 20.16 2. Christ appears as unknown Jesus saith unto her Mary she turned her self and saith unto him Rabboni which is to say Master Sorrow may endure for a night but joy comes in the morning she that hitherto had sought without finding and wept without comfort and called without answer even to her Christ now appears and at his apparition these passages are betwixt them first he speaks unto her Mary and then she replies unto him Rabboni which is to say Master 1. He speaks unto her Mary it was but a word but O what life what Spirit what quickening and reviving was in the word the voice of Christ is powerful if the Spirit of Christ come alone with the Word it will rouse hearts raise spirits work wonders Ah poor Mary what a case was she in before Christ speak unto her she ran up and down the Garden with O my Lord where have they layd my Lord but no sooner Christ comes and speaks to her by his Spirit and with power but her mind is enlightened her heart is quickened and her soul is revived Observe here the difference betwixt the Word of the Lord and the Lord speaking that word with power and Spirit we find sometimes the hearts of Saints are quickened fed cherished healed comforted in the use of the means and sometimes again they are dead sensless heavy and hardened nay which is more the very same truth which they hear at one time it may be affects them and at another time it doth not the reason is they hear but the Word of the Lord at one time and they hear the Lord himself speaking that word at another time Mary heard the Word of the Lord by an Angel woman why weepest thou but her tears dropped still she heard again the word of the Lord by Christ himself woman why weepest thou and yet she weeps and will not be comforted but now Christ speaks and he speaks with power Mary and at this word her tears are dried up no more tears now unless they be tears for joy and yet again observe the way how you may know and discern the effectual voice of Jesus Christ if it be effectual it usually singles a man out yea though it be generally spoken by a Minister yet the voice of Christ will speak particularly to the very heart of a man with a marvelous kind of Majesty and Glory stampt upon it and shining in it take an humble broken drooping Spirit he hears of the free offer of
most peremptory Except he see in his hands the print of the nayles and put his fingers into the print of the nayles and thrust his hand into his side he will not believe Why should any sinner despair of Mercy thou sayst I am wicked and God saith to thee As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live thou sayst I am an unbeliever Ezek. 33.11 I am shut up in the prison of unbelief under bolts and fetters that I cannot stir one inch towards Heaven Why so was Didymus and yet he obtained mercy and the Apostle tells us that God hath concluded all or shut up altogether in unbelief that he might have mercy upon all Rom. 11.32 He despiseth none rejects none abhors none unless they continue to despise reject and abhor the Lord Oh what a sweet point is here to gain sinners to move to melt to thaw hard hearts the incredulity of this Disciple turns to our profit and tends more to the confirmation of our faith if we are but weak than the very faith of all the other Disciples of Jesus Christ had not Thomas disbelieved we had not received so great encouragements to have believed in Christ as now we have Excuse me that I speak thus much to encourage sinners to come in to Christ I would be sometimes a Boanerges and sometimes a Barnabas a son of thunder to rouse hard hearts and a son of consolation to chear up drooping spirits All Ministers may learn of the great Shepheard and Bishop of our souls to have a respect in their ministâ—y to one sinner to one incredulous Thomas we cannot be ignorant of these Scriptures Rom. 14.1 Him that is weak in the faith receive you And to the weak I became as weak 1 Cor. 9.22 that I might gain the weak And we exhort you bâ—ethren warn them that are unruly comfort the feeble minded support the weak be patient towards all men 2 Tâ—es 5.14 And of some have compassion making a difference and others save with fâ—ar pulling them out of the fire And brethren if a man be overtaken in a fault ye which are spiritual Jude 22.23 restore such a one in the spirit of meekness And the servant of the Lord must not strive but be gentle unto all men apt to teach patient in meekness instructing those that oppose themselves Gal. 6.1 if God peradventure will give them repentance Dear souls 2 Tim. 2 24 25. How do we long for your conversion and salvation how are you in our hearts in our Prayers in our Sermons My little children How do we travel in birth again until Christ be formed in you how gladly would we spend and be spent for you though the more abundantly we love you the less we are loved of you If I knew but one Thomas in the great assembly of God's people I should think it as a crown and the glory of my ministry to perswade this man into faith Gal. 4.19 2 Cor. 12.15 Christ in this apparition eyes one especially above all the rest When his Disciples were within and Thomas with them then came Jesus 4. The manner how he appeared 1. He came the doors being shut 2. He stood in the midst 3. He said peace be unto you All these we have dispatched in the former apparition I shall therefore proceed to that which is peculiar to this Then said he to Thomas reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing In this apparition he argues his Resurrection Joh. 20.27 1. From words 2. From deeds 1. From words Thomas had said Except I see in his hands the print of the nayles and put my finger into the print of the nayls and thrust my hand into his side I will not believe 1. Now Christ repeats the very self-same words and therein gives in one argument of his resurrection for if Christ could know what Thomas had said how is he but alive and risen from the dead the dead have not sense much less the use of reason but least of all the knowledge of anothers mind but Christ hath sense and reason science and omniscience observe Though Christ be absent as in his bodily presence yet he understandeth all our thoughts and if need were he could repeat all our sayings word by word How then may this convince all unbelievers in the world that Christ is risen that he that was dead now liveth and that he is alive for ever more 2. He appears arguing his Resurrection from deeds wherein is an act and object 1. The act is Thomas seeing and feeling and q. d. Thomas thou wilt not believe except thou seest and feelest now this is against the nature of saith it consisteth not in seeing or feeling but on the contrary Faith is the substance of things hoped for and the evidence of things not seen Indeed in things natural a man must have experience and then believe but in divine things a man must first believe and then have experience and yet to help thy unbelief saith Christ I am willing thus far to condescend Heb. 11.1 and yield unto thy weakness come feel the print of the nayls and of the spear Come reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing Christ compassionates his children though full of weakness and wants He pities them that fear him for he knoweth our frame Ps 103.12 13. he remembreth that we are but dust 2. The object is Christ seen or felt his prints and skars are the very witnesses of our redemption and of his resurrection they declare that Satan is overthrown that death and hell are swallowed up in victory that He hath spoiled principallities and powers and to this purpose are these texts Who is this that cometh from Edom with dyed garments from Bozrah By Edom is meant death by Bozrah the chief City of Edom is meant the state of the dead or hell from both which Christ returned at his glorious resurrection For thou wilt not leave my soul in hell Col. 2.12 13. Isa 63.1 2 3. neither wilt thou suffer thy holy one to see corruption Psal 16.10 Now saith the Prophet or some Angel Who is this that cometh from Edom with dyed garments from Bozrah who is this that cometh so triumphantly with the keyes of Edom and Bozrah of death and hell at his girdle to which the answer is given I that speak in righteousness mighty to save as much as to say it is I Jesus Christ I that am righteous in speaking and mighty in saying whose Word is truth and whose Work is salvation it is I even I this answer given another question is propounded Wherefore art thou red in thine apparrel and thy garments like him
that was against us and nailed to his cross now he spoiled Principalities and Powers and carried the keys of death and hell at his own girdle now he came out of the grave as a mighty Conqueror saying as Dehorah did in her song O my soul Judg. 5.21 thou hast trodden down strength thou hast marched valiantly Again was it not to become the first-fruits of them that sleep Christ was the first that rose again from the grave to dye no more and by vertue of his resurrection as being the first-fruits all the Elect must rise again As in Adam all dye even so in Christ shall all be made alive 1 Cor. 15.22 23. but every man in his own order Christ the first-fruits and afterwards they that are Christ's at his coming Some may wonder can the resurrection of one a thousand six hundred years ago be the cause of our rising yes as well as the death of one five thousand six hundred years ago is the cause of our dying Adam and Christ were two heads two roots two first-fruits either of them in reference to his company whom they stand for And now O my soul thou mayst say with Job I know that my Redeemer liveth Job 19.25 and that I shall see him at the last day not with other but with these same eyes If Christ live then must I live also if he be risen then though after my skin worms shall destroy this body Ver. 26. yet in my flesh I shall see God Again was it not that he might be declared to be the Son of God was it not that he might be exalted and glorified this is the main reason of all the rest see thou to this O give him the glory and praise of his resurrection so muse and meditate and consider on this transaction as to ascribe to his Name all honour and glory what is he risen from the dead Hath God highly exalted him Psal 2.11 and given him a name above every name O then let every tongue confess that Jesus Christ is Lord to the glory of God the Father 3. Consider of the manner of Christ's resurrection he rose as a common person in which respect his resurrection concerns us no less than himself We must not think that when Christ was raised it was no more than when Lazarus was raised his resurrection was the resurrection of us all it was in the name of us all and had in it a seed-like vertue to work the resurrection of us all O the priviledge of this communion with Christ's resurrection if I believe this truly I cannot but believe the resurrection of my body and the life everlasting why Jesus Christ hath led the dance and though of my self I have no right to Heaven or Glory yet in Christ my Head I have as good right to it as any heir apparent to his lands 2. He rose by his own power and so did none but Jesus Christ from the beginning of the world it was never heard that any dead man raised himself Indeed one Instance we have that a dead mans Corps should raise up another dead man They cast the man into the Sepulchre of Elisha 2 King 13.21 and when the man was let down and touched the bones of Elisha he revived and stood up on his feet dead Elisha raised up a dead man from the grave but dead Elisha could not raise up himself from the grave only Christ arose himself and at the same time he raised many others and here was the argument of his God-head John 10.18 I have power to lay down my life and I have power to take it up again how should we but trust him with our life who is the resurrection and the life He that believeth in him though he were dead yet shall he live O my soul he was able to raise himself much more is he able to raise thee up only believe and live for ever 3. He rose with an earthquake O the power of Christ in every passage what ayled thee O earth to skip like a Ram was not the new Tomb hewn out of a Rock and was not a great stone rolled to the door of the Sepulchre the ground wherein he lay was firm and solid Job 18.4 Psal 99.1 and shall the rock be removed out of his place O yes the Lord reigneth and therefore the earth is moved Oh what a rocky heart is this of mine how much harder is it than that rock that moves not melts not at the presence of God at the presence of the God of Jacob the Sun they say danced that morning at Christ's resurrection the earth I am sure then trembled and yet my heart is no way affected with this news I feel it neither dance for joy nor tremble for fear O my soul be serious in this meditation consider what a posture wouldst thou have been in if thou hadst been with those Souldiers that watched Christ so reallize this Earthquake as if thou now felt it trembling under thee 4. An Angel ministred to him at his resurrection An Angel came Mat. 28.2 and rolled back the stone from the door and sate upon it Angels were the first Ministers of the Gospel the first Preachers of Christ's resurrection they preached more of Christ than all the Prophets did they first told the woman that Christ was risen Luke 24.6 and they did the first service to Christ at his resurrection in rolling the stone from the doors mouth O my soul that thou wert but like these blessed Angels how is it that they are so forward in God's Service and thou art so backward One day thou expectest to be equal with the Angels and art thou now so far behind them What! to be equal in Reward and behind them in Service Here 's a Meditation able to check thy Sloath and to spur thee on to thy Duty 5. Many of the Bodies of the Saints arose out of their Graves at His Resurrection as the Angels ministred so the Saints waited on Him In this Meditation trouble not thy self whether David Moses Job Abraham Isaac and Jacob were some of those Saints as some conjecture upon some Grounds It is a better Consideration to look upon them as the Fruit of Christ's Resurrection and as an Earnest of thy Own The Vertue of Christ's Resurrection appears immediately and it will more appear at the general Resurrection Day As sure as these Saints arose with Him and went into the Holy City and appeared unto many so sure shall thy Body rise again at the Last Day and if thou art but a Saint it shall go with Him into the Heavenly Jerusalem and appear before God and His Son Jesus Christ in Glory 6. Christ rose again with a true and perfect Body with an Incorruptible and Powerful Body with a Spiritual and an Agile Body with a Glorious Body brighter than the Sun in his utmost Glory On these things may the Soul expatiate O it is a worthy blessed
law of the spirit of life in Jesus Christ or the law of this quickening Spirit communicated from Christ unto thy soul 3. If Christ's resurrection be mine then am I planted together in the likness of Christ's resurrection then do I resemble and am made conformable to Christ in his resurrection now if we would know wherein that resemblance is the Apostle tells us that like as Christ was rised up from the dead by the glory of the Father Rom. 6.5 even so we also should walk in newness of life Our mortification is a resemblance of Christ's death and our vivification is a resemblance of Christs resurrection In this ground of our hope concerning our interest in the resurrection of Christ I shall propound these questions Rom. 6.4 1. Whether indeed and in truth our souls are vivified 2. Whether we increase and grow in our vivification For the first the truth and certainty of our vivification will appear by these rules 1. True vivification is general both in respect of us and in respect of Grace 1. In respect of us it is diffused throughout the whole man the very God of peace sanctifie you wholly saith the Apostle and I pray God that your whole spirit 1 Thes 5.23 soul and body may be preserved blameless unto the coming of our Lord Jesus Christ And. 2. In respect of Grace it is in every Grace I know it is a question whether all Graces are so connexed and chained together that possible they cannot be severed but I suppose it is truly answered that in respect of habit they cannot be severed though in respect of the act or exercise they may be severed some Graces are more radical than others as faith and love and therefore they first appear but as a man lives first the life of a plant then of sense then of reason though all were radically there at first so it is in graces experience tells us that some Christians are eminent in some graces and some in other graces some have more love and some more knowledg and some more patience and some more self-denial but all that are true Christians have each of these graces in some measure or other or at least they have them in habit though not in the act if vivication be true there is a whole work of grace both in heart and life as the light in the ayre runs through the whole hemisphere so the whole work of grace runs through and is diffused through the whole man soul body and spirit O my soul this may put thee to thy study because of the several constitutions or tempers of graces thou mayest find this or that grace this or that image of Christ clearly stampt on thy heart but thou canst not find such and such graces in this case fear not for if in truth and sincerity thou hast but one grace thou hast the whole chaine of graces But to speak to some graces in particular Gal. 2.20 2. True vivification is a new life acting upon a new principle of Faith The life which I now live in the flesh I live by the Faith of the Son of God They are the words of a man pursued by the law unto Christ Paul seeing he was dead by the law he speaks for a better husband the law finds him dead and leaves him dead Nevertheless I live saith Paul what means he a natural life why so he lived before now no no it is a better life than a natural life such a life is no contentment to a soul pursued by the law very heathens and infidels have such a life and in that respect are as happy as the best of Saints Paul's life is a spiritual life and the Spring of his life is the Son of God Jesus Christ is esscentially radically fundamentally life it self and by his incarnation passion resurrection he is life for his Saints they live by him and in him and for him and through him he is the heart and liver of their Spiritual life But as from the heart and liver there must be arteryes and vains for maintenance of life and conveyance of blood throughout all the body so from Christ there must be some conveyance to bring this to life unto us and this is by faith I live by the faith of the Son of God O my soul dost thou live this life of faith on the Son of God canst thou make use of Christ in every state and in every condition As for instance in thy particular calling dost thou look to Christ for wisdome success blessing ability dost thou say if I have ill success I will yet go to Christ it is he that set me here and it is he will enable me in case of provision dost thou run to Christ and dost thou hang upon him for all things needful dost thou say If I want means God will create means he commands all means and he can suddenly do whatsoever he will In case of protection dost thou look unto Jesus to be thy shield and protector dost thou mind the word of God to Abraham Fear not Abraham for I am God all-sufficient Gen. 15.1 thy buckler and thy exceeding great reward In case of thy Children goest thou to Christ saying Are not my Children thy Children and wilt thou not provide for thy own it is true thou must do what thou canst but for the rest despair not cast thy burthen upon him who hath commanded thee in nothing to be careful Phil. 4.6 Phil. 27.10 but in all things to make thy suits known with prayer and supplication when my Father and Mother forsake me God will take me up saith David He is a Father to the Fatherless he provided for them in the womb he provided brests for them ere they saw the Sun and therefore how should he but have care and compassion over thy Children in case of prosperity dost thou see Christ's love in that state dost thou set him in the first place receiving all and joyning in all as coming from him is this it that makes thy prosperity sweet because thou knowest and believest that thy sins are pardoned otherwise what is thy silver and gold so long as thy pardon is not sealed in the blood of Jesus Christ if a prisoner condemned to dye should abound in all outward plenty what comfort could he have so long as his pardon were not sealed it is the life of faith that sweetens prosperity who are better Christians than they who know they enjoy these things with God's favour and blessing faith sees Gods love in all and so is abundantly thankful faith makes a man to eat and drink and sleep and to do all in Christ as it cost Christ dear to purchase our liberty to the creatures so faith ever sets Christ in the first place it receives all as coming from him it returns all as to the glory of him in case of disgrace dost thou commit thy credit to Jesus Christ dost thou look up to Jesus and
for condemnation even so by the righteousness of one the free gift came on all men unto justification 7. That he might regenerate us and beget us anew by his resurrection Joh. 17.19 blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again by the resurrection of Jesus Christ from the dead And this he doth Rom. 15.18 two wayes 1. As our pattern platform Idea or exemplar like as Christ was raised from the dead even so we also should walk in newness of life 1 Pet. 1.3 and likewise reckon ye also your selves to be alive unto God through Jesus Christ our Lord. 2. As the efficient thereof for when we were dead in sin he hath quickened us together with Christ Rom. 6.13 and ye are risen with him through the faith of the operation of God who hath raised him from the dead Ver. 11. O the power of Christ's resurrection in this respect if we saw a man raised from the dead how should we admire at such a wondrous power but the raising of one dead soul is a greater work than to raise a Church-yard of dead bodies Eph. 2.5 Col. 2.12 8. That he might sanctifie us which immediatly follows after the other but yield your selves unto God as those that are alive from the dead Rom. 6.13 and your members as instruments of righteousness unto God In our regeneration we are risen with Christ and it is the Apostles argument Col 3.1 2. if ye then be risen with Christ seek those things which are above set your affections on things above and not on things on the earth We usually reckon two parts of Sanctification viz. Mortification and Vivification now as the Death of Christ hath the special influence upon our Mortification so the Resurrection of Christ hath the special influence on our Vivification Eph. 2.5 6. he hath quickened us together with Christ and hath raised us up together with Christ O my Soul Look to this main design of Christ in his rising again and if thou hast any faith O set thy Faith on work to draw this down into thy Soul But here is a question how should I manage my Faith or how should I act my Faith to draw down the vertue of Christ's resurrection for my Vivification I answer 1. Go to the Well-head look into the resurrection of Jesus Christ This one act contains in it these particulars As 1. That I must go out of my self to something else this is that check that lyes upon that work of Grace to keep out pride that Faith sees the whole good of the soul in a Principle extraneous even the springs of Jesus Christ Alas if this Vivification were in me or in my power what swellings and excrescencies of pride should I quickly nourish God therefore hath placed it in another that I may be kept low and that I may go out of my self to seek it where it is 2. That I must attribute wholly Gal. 2.20 freely joyfully all that I am to Jesus Christ and to the effectual working of his Grace 1 Cor. 15.10 I live yet not I but Christ liveth in me And by the Grace of God I am what I am and I laboured more abundantly than they all yet not I but the grace of God which was with me The life of grace springs only from the life and resurrection of Jesus Christ and therefore as I must deny my self so I must attribute all to him from whom it comes 3. I must lye at his feet with an humble expectation of and dependency upon him and him alone for the supplies of grace this was the Apostles practice O that I may be found in him O that I may know him and the power of his resurrection O that by any meanes I might obtain unto the resurrection of the dead he lay at Christs feet with an humble expectation to feel the Power of Christ's resurrection in raising him first from the death of sin to the life of grace after from death of nature to the life of glory 2. Lay to these springs thy mouth of Faith it is not enough to have all the treasuries of grace all the actings of Christ for thee layd before thee but thou must act thy faith upon that object O then go to Christ's resurrection and believe make a particular application of those glorious effects of Christ's resurrection upon thy soul Say Lord thou dyedst that I might dye to sin and thou wast raised from the death that I might be raised to newness of life Come Lord and quicken my dying sparks give me to lay hold on Christ's resurrection give me to adhere to it and to rest upon it and to close with it I see without faith I am nere a whit the better for Christs resurrection and thy commands are upon me open thy mouth wide and I will fill it why Lord I believe help thou my unbeliefe This faith is necessary to our vivification as well as Christ Psal 81.10 Christ is the fountain of life but faith is the meanes of life Mark 9.24 the power and original of life is intirely reserved to Jesus Christ but faith is the radical band on our part whereby we are tyed unto Christ and live in Christ and thus saith Christ himself I am the resurrection and the life Is that all no he that believeth in me though he were dead yet he shall live And I am the bread of life Is that all Joh. 11.25 no he that cometh to me shall never hunger and he that believeth on me shall never thirst John 6.35 Isa 66.11 3. Suck and be satisfied milk out and be delighted Christ's resurrection is a brest of consolation there is in it abundance of life and glory and therefore we should not believe a little but much the word suck is as much as to exact on Christ draw hard from Christ the more we exercise faith the more we have of Jesus Christ and of Vivification there is a depth in Christs resurrection that can never be fadomed when the soul hath as much as its narrow hand can grasp whole Christ is too big to be inclosed in mortal arms onely the longer our arm of faith is the more we shall grasp of him and therfore suck and pull and draw harde And to this purpose 1. Pray for an increase of faith complain to Christ of the shortness of thy arm tell him thou canst not believe as thou wouldst thou canst not get in so much of Christ into thy soul as thou desirest thy Vivification is very poor and small Oh when Christ hears a soul complain of drawfishness in faith and grace then is he ready to let out of his fulness even grace for grace 2. Act thy faith vigorously on Christ's resurrection for a further degree of quickning activity and lively abillity of grace Christ is an ever-flowing fountain and he would have
have preached his resurrection oh no he himself would stay in person he himself would make it out by many infallible proofs that he was risen again he himself would by his own example learn us a lesson of love of meekness of patience in waiting after sufferings for the reward Methinks a few of these passages should set all our hearts on a flame of love we love earth and earthly things we dig into the veins of the earth for thick clay but if Christ be risen set your affections on things above and not on things on the earth Oh if the love of Christ were but in us Colos 3.1 2 as the love of the world is in base worldlings it would make us wholly to despise this world it would make us to forget it as worldly love makes a man to forget his God Nay it would be so strong and ardent and rooted in our souls that we should not be able voluntary and freely to think on any thing else but Jesus Christ we should not then fear contempt or care for disgrace or the reproaches of men we should not then fear death 1 Cor. 15.55 57. or the grave or hell or devils but we should sing in triumph O death where is thy sting O grave where is thy victory now thanks be to God which giveth us victory through Jesus Christ our Lord. SECT VII Of joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on the great work of our salvation for us in his resurrection This is the great Gospel-duty we should rejoyce in the Lord and again rejoyce Phil. 4.4 yea rejoyce evermore A Christian estate should be a joyful and comfortable estate none have such cause of joy as the Children of Zion sing O daughter of Zion 1 Thes 5.16 shout O Jerusalem be glad and rejoyce with all thy heart O daughter of Jerusalem Zach. 3.14 And why so a thousand reasons might be rendred but here is one a prime one Christ is risen from the dead and become the first-fruits of them that sleep A commemoration of Christ's resurrection hath ever been a means of rejoycing in God 1 Cor. 15.20 Some may object what is Christ's resurrection to me indeed if thou hast no part in Christ the resurrection of Christ is nothing at all to thee but if Christ be thine then art thou risen with him and in him then all he did was in thy name and for thy sake Others may object supposing Christ's resurrection mine what am I better how do not all the priviledges of Christ flow from the power and vertue of his resurrection as well as death tell me what is thy state what possibly can be the condition of thy soul wherein thou mayst not draw sweet from Christ's resurrection As 1 Pet. 3.21 1. Is thy conscience in trouble for sin the Apostle tells thee the answer of a good conscience towards God is by the resurrection of Jesus Christ from the dead Rom. 4.25 2. Art thou afraid of condemnation the Apostle tells thee he was delivered for our offences and he was raised again for our justification 1 Pet. 1.3 3. Dost thou question thy regeneration the Apostle tells thee he hath begotten us again by the resurrection of Jesus Christ from the dead 4. Art thou distressed persecuted troubled on every side the Apostle tells thee wherein now consists thy confidence comfort courage to wit in the life of Christ in the resurrection of Christ 2 Cor. 4.10 11. We alwayes bear about in the body the dying of the Lord Jesus that the life of Jesus might also be made manifest in our body for we which live are alwayes delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh And thus Beza interprets those following words knowing that he which raised up the Lord Jesus shall raise us up also by Jesus 14. i.e. unto a civil resurrection from our troubles Paul was imprisoned and in part martyred but by the vertue of Christ's resurrection he foresaw his enlargement And this interpretation Beza grounds on the word following and foregoing wherein Paul compares his persecutions to a death and his preservation from them to a life as he had done before also chap. 1. v. 9 10. 5. Art thou afraid of falling off or of falling away why remember that the immutable force and perpetuity of the new covenant is secured by the resurrection of Jesus Christ Isa 55.3 I will make an everlasting covenant with you even the sure mercies of David this the Apostle applies to the resurrection of Christ as the bottoming of that sure covenant and as concerning that he raised him up from the dead he said on this wise I will give you the sure mercies of David Act. 13.34 6. Art thou afraid of death hell and the power of the grave why now remember that Christ is risen from the dead and by his resurrection death is swallowed up in victory 1 Cor. 15.55 57. so that now thou mayst sing O death where is thy sting O grave where is thy victory now thanks be to God which hath given us victory through our Lord Jesus Christ It is the voyce of Christ thy dead men shall live together with my dead body shall they arise Isa 26.19 awake and sing ye that dwell in the dust for thy dew is as the dew of herbs and the earth shall cast out the dead David was so lifted up with this resurrection Psal 16.9 10. that he crys it out therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soul in hell neither wilt thou suffer thy holy one to see corruption Job 19.23 24 25 26 27. But especially Job was so exceedingly transported with this that he breaks out into these extasies O that my words were now written O that they were printed in a book that they were graven with an iron pen and lead in the rock for ever for I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms shall destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me No man ever since Christ did speak more clearly of Christ's resurrection and his own than Job did here before Christ Observe in it O my soul Job's wish and the matter wished his wish was that certain words which had been cordial to him might remain to memory and this wish hath three wishes in one 1. That they might be written 2. That they might be registred in a book enrolled upon record as publick instruments judicial proceedings or whatsoever is most authentical 3. That they might be engraven in stone and in the hardest stone the rock records might last long
confusions distractions despondences staggering and sinking terrors Mat. 11.28 it will find it something yea it will look on it as a glorious work to discover but the morning Star through so much darkness any thing of life in such a valley and shadow of death 3. The understanding hath yet some brighter believing beams it confidently closeth with this truth that it is the will of the Lord that he should come and live and believe and lay hold on Christ it apprehends the particular designs of mercy to him and doth really principle the soul with this that God doth particularly call invite and bid him come to Christ the Fountain of life for life Now the understanding takes in general Gospel-calls in particular to himself It is my poor languishing soul which the Lord speaks to when he sayes come to me all yea that are weary and I will give you rest Ephes 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light Surely this is a great work when set home by the Lord that the soul acts in its addresses to Christ in the strength of a particular call from God 2. And now the answer to this call is wrought up in the renewed will as thus 1. The will summons all its confidences and calls them off from every other bottom to bestow them wholly upon Christ and this consists in our voluntary renouncing of all other helps excepting Jesus Christ alone now the soul sayes to Idols Get ye hence Hos 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our Gods Ashur shall not save us Not only cannot but shall not save us now as the soul is dissatisfied in Judgment as to the resting on any thing but Christ alone so the heart and will is disaffected to all other helps but Christ alone now it renounceth its own righteousness and worthyness not only because of their inability to save but mainly because their glory is swallowed up in that unmatchable excellency which appears in the way of life and salvation by Jesus Christ It calls home dependance from every other object 2. Hereupon there is a willing and chearfull receiving of Christ and resignation of our selves to his actual dispose to quicken us and save us in his own way A great part of the answer of Faith to the call of Christ lyes in this for as Faith sees life and salvation in the hands of Christ so it considers it to be given forth in the methods of Christ and so believing lyes not only in assent but consent of heart John 1 1â— that Christ shall save us in his own way this is called A receiving of Christ As many as received him to them he gave power to become the Sons of God Many a soul would be saved by Christ that sticks and boggles at his methods they will not pass to happiness by holiness nor set him up as a King and Lord whom they could consent to set up as a Saviour Oh but now Christ that stood at the door and knocked Rev. 3.10 is received in consent hath made up the match and the door is opened that never shall be shut again 3. Upon this follows the souls resting and relying the souls confidence and dependance upon Jesus Christ for life and for salvation this closeth up the whole business of believing unto righteousness those various expressions used in Scripture of committing our way and selves to God of casting our care upon God of rolling our selves on him of trusting in him of hoping in his mercy c. wrapt up faith in this affiance dependance not without some mixture of confidence and resolved resting upon Jesus Christ a clear beholding of God in Christ and of Christ in the promises doth present such variety and fulness of Arguments to bear up hope and affiance that the heart is resolved and so resolved that we commit our selves and give our souls in charge to Christ I know whom I have believed 1 Pet. 4.19 2 Tim. 1.12 and I am perswaded he is able to keep that which I have committed unto him against that day 4. The upshot of all is this that the same close which the soul makes in believing with Jesus Christ as to justification and righteousness is not fruitless to this effect of conveying life and vertue from Jesus Christ as to grace and holiness for that union which then and thereby comes to be enjoyned with Christ is such an union as is fruitful in begetting a quickening power and principle in the heart and this is that which we ordinarily intend by saying saving faith to be operative James 2.16 that faith which brings forth nothing of holiness what is it but a dead faith As the body without the Spirit is dead so faith without works is dead also Justification and sanctification are twins of a birth and hence it is that vivification which is one part of sanctification is wrought in the soul after the self-same manner As first the understanding is illighttened 2. The will is changed 3. All the Affections are renewed 4. The internals being quickened there ensueth the renewing of the body with the outward actions life and conversation And now is fulfilled that saying of Christ in a spiritual sense John 5.25 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 Now is the soul vivified now it begins to live the life of God now it feels the power of Christ's resurrection and is made conformable to it And immediately upon this joy is made in heaven by the Angels Luke 15.24 God himself applauding it For this my Son was dead and is alive he was lost and is found Thus is the state of vivification wrought I know it is not in all men after one manner for every circumstance the methods of God are exceeding various and we cannot limit the holy one of Israel I have sometimes concerning this desired the communication of other thoughts whom I looked upon as such who had more than ordinary communication with Christ's Spirit and from one of such I received this answer I must profess to you I have in all my speculations in divinity found dissatisfaction in the writings of men in nothing more than is the work of clear and distinct conceptions concerning regeneration which yet is of such a Cardinal importance is that the great doors of heaven move upon the hinges of it the Lord enlighten us more for we see but in part and prophesie but in part For the third question what are the means of this conformity or vivification which we must use on our parts I shall answer herein both to the state and growth of our vivification As 1. Wait and Attend upon God in the ministry of the word this is a means whereby Christ ordinarily effecteth
in holiness and righteousness all the dayes of our life surely this is the end for which we are delivered out of the hands of our enemies sin death and hell Eph. 5.8 Ye were sometimes da â—nâ—ss during your abode in the grave of sin but now being risen ye are light in the Lord walk therefore as children of light Walk i.e. bestir your selves in the works of God Arise shine for thy light is come and the glory of the Lord is risen upon thee When God doth let the Sun of Righteousness arise Isa 60.1 it is fit we should be about the business of our souls We see that the night is dedicated to rest and therefore God that doth order all things sweetly he draws a curtain of darkness about us as which is friendly to rest like a Nurse that when she will have her little one sleep she casts a cloath over the face and hides the light every way but when this natural Sun ariseth then men go out to their work so must we though in the darkness of the night we shorted in sin yet now we must bestir our selves seeing the Sun of the spiritual world is risen over us And yet when all is done let us not think that our vivification in this life will be wholly perfect as it is with our mortification in the best it is but an imperfect work so it is with our vivification it is only gradual and never perfected till grace be swallowed up of glory Only let us ever be in the use of the means and let us endeavour a further renovation of the new man adding one grace to another To faith vertue to vertue knowledge to knowledge temperance to temperance patience 2 Pet. 1 5 6. Rom. 7.1 to patience godliness c. till we perfect holiness in the fear of God till we shine with those Saints in glory at perfect day Thus far we have Looked on Jesus as our Jesus in his resurrection and during the time of his abode on earth Our next work is to Look on Jesus carrying on the great work of our Salvation in his ascension into Heaven and in his session at God's right hand and in his mission of the holy Spirit LOOKING UNTO JESUS In his Ascension Session and Mission of his Spirit The Eight Book PART VIII CHAP. I. Heb. 12.2 Looking unto Jesus who is set down at the right hand of the Throne of God SECT I. Of Christ's Ascension and of the manner how THUS far we have traced Jesus in his actings for us untill the day in which he was taken up Acts 1.2 That which immediately follows is his Ascension Session at God's right hand and Mission of his holy Spirit in prosecution of which as in the former I shall first lay down the object and secondly direct you how to look upon it The object is threefold 1. He ascended into Heaven 2. He sate down at Gods right hand 3. He sent down the holy Ghost 1. For the Ascension of Christ this was a glorious design and contains in it a great part of the salvation of our souls In prosecution of this I shall shew first that he ascended 2. How he ascended 3. Whither he ascended 4. Why he ascended 1. That he ascended 1. The types prefigure it Then said the Lord to me Ezek. 44.2 3. this gate shall be shut it shall not be opened it is for the Prince the Prince he shall sit in it to eat bread before the Lord he shall enter by the way of the porch of that gate and shall go out by the way of the same As the gate of the Holy of Holies was shut against every man but the High Priest so was that gate of Heaven shut against all so that none could enter in by their own vertue and efficacy but only our Prince and great high Priest the Lord Jesus Christ indeed he hath opened it for us and entred into it in our place and stead Whither the fore-runner is for us entred even Jesus made an high Priest for ever after the order of Melchisedech 2. The Prophets forsaw it Heb. 6.20 Dan. 7.13 14. I saw in the night visions and behold one like the Son of man came with the clouds of heaven and came to the ancient of dayes Mark 16.19 Luke 24.31 and they brought him near before him and there was given him dominion and glory and a Kingdom 3. The Evangelists relate it He was received up into heaven He was carried up into heaven 4. The eleven witness it For while they beheld he was taken up Acts 1.9 Acts 1.10 11. and a cloud received him out of their sight 5. The holy Angels speak it For while they looked steadfastly toward heaven as he went up behold two men stood by them in white apparel which also said ye men of Galilee why stand ye gazing up into heaven this same Jesus which is taken up from you into heaven shall come in like manner as ye have seen him go into heaven Eph. 4.8 10. 1 Pet. 3.22 6. The blessed Apostles in their several Epistles ratifie and confirm it When he ascended up on high he led captivity captive and gave gifts unto men he that descended is the same also that ascended up far above all heavens Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him 2. How he ascended The manner of his Ascension is discovered in these particulars 1. Luke 24.51 He ascended blessing his Apostles While he blessed them he was parted from them and carried up into heaven It is some comfort to Christ's Ministers that though the world hate them Christ doth bless them yea he parted with them in a way of blessing as Jacob leaving the world blessed his Sons so Christ leaving the world blessed his Apostles and all the faithful Ministers of Christ unto the end of the world Some add that in these Apostles not only Ministers but all the elect to the end of the world are blessed The Apostles were then considered as common persons receiving this blessing for all us and so those words uttered at the same time are usually interpreted Mat. 28.20 Lo I am with you alway even to the end of the world This was the last thing that Christ did on earth to shew that by his death he had redâ—emed us from the curse of the Law Eph. 1.3 and that now going to heaven he is able to bless us with all spiritual blessings in heavenly places Acts 1.19 2. He ascended visibly in the view of the Apostles while they beheld he was taken up he was not suddenly snatched from them as Elija was nor secretly and privily taken away as Enoch was but in the presence of them all both his Apostles and Disciples he ascended up into Heaven but why not in the view of all the Jews that so they might know that he was risen again and
Ascension he triumphed now it was that he led sin death and devil in triumph at his Chariot wheels And this is the meaning of the Psalmist and of the Apostle Ephes 4.8 When he ascended up on high he led captivity captive He vanquished and triumphed over all our enemies he overcame the world he bound the devil he spoiled hell he weakened sin he destroyed death and now he makes a publick triumphal shew of them in his own Person he led the captives bound to his chariot-wheels as the manner of the Roman triumphs was Col. 2.15 when the conqueror went up to the Capitol It is to the same purpose that the Apostle speaks else-where Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in himself it is a manifest allusion to the manner of triumphs after victories amongst the Romans first they spoiled the enemy upon the place ere they stirred off the field and this was done by Christ on the Cross and then they made a publick triumphal shew they rid through the streets in the greatest state and had all their spoils carried before them and the Kings and Nobles whom they had taken they tied to their chariots and led them as captives and this did Christ at his Ascension Then he openly triumphed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himself i.e. in his own Power and strength other Conquerors do not thus they conquer not in themselves and by themselves but Jesus Christ conquerâ—d 〈◊〉 himself and therefore he triumphed in himself And yet though he triumphed in himself and by himself it was not for himself only but for us which made the Apostle to triumph in his triumph 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory the sting of death is sin and the strength of sin is the Law but thanks be to God which giveth us victory through our Lord Jesus Christ If I may speak out what I think was this victory of Christ I believe it was that honour given to him after his Resurrection by the conversion of enemies by the amazements of the world by the admiration of Angels and especially by his sitting down at the right hand of Majesty on high for therein is contained both his exaltation and his triumph over all his enemies to the utmost 2. That he might lead us the way and open to us the doors of glory It is a question whether ever those doors of Heaven were opened to any before Christs Ascension Christ tells us John 14.2 3. In my Fathers house are many mansions if it were not so I would have told you but I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am ye may be also Some infer hence as if there should be many outer courts and many different places or states in glory and yet there is one place whither the Saints should arrive at last which was not then ready for them and was not to be entred into until the entrance of our Lord had made the preparation Again the Apostle tells us that the Fathers received not the promises Heb. 11.40 God having provided some better thing for us that they without us should not be made perfect Whence some infer that their conditions after death was a state of imperfection and that they were placed in an outer court on this side Heaven called Paradise or Abraham's bosome and thither also Christ went when he dyed and was attended with the blessed Thief For my part I shall not joyn with such who think all souls of Saints shall go to paradise where they must remain till the day of judgment and then and not till then must enter into that heaven called the third heaven or the Kingdom of Heaven Indeed some of the ancients make heaven and the immediate receptacles of souls to be destinct places both blessed but hugely differing in degrees And a modern writer is very confident Dr. Tayl. great Exemplar Multas dicit non varias aut dispares sed quae pluribus sufficiant acsi diceret non sibi uni sed omnibus etiam discipulis locum illic esse Calvin i. loc Heb. 6.20 That no soul could enter into glory before our Lord entred by whom we hope to have access and to that purpose he cites those texts John 14.2 3. Heb. 11.40 But I see no ground why the souls of Saints should be excluded heaven either before or after Christ As for that text of John 14.2 Christ saith In my Fathers house are many mansions not many outer courts nor many different states and as for the Fathers mentioned Heb. 11.40 Surely they without us shall not be made perfect and we without them shall not be made perfect in some sense until the day of judgment But our Perfection is not in respect of a more glorious place but in respect of that perfection whereof all the faithfull shall be made partakers as well in body as in soul at the resurrection of the just Thus far I grant that no soul ever entred into Heaven but by the vertue and power of Christ's Ascention and that no soul and body joyntly ever ascended except Christs types before Christ himself opened those doors and lead the way and in this respect he is called The forerunner of his People 3. That he might assure us that now he had run through all those Offices which he was to perform here on earth for our redemption He that hath entred into his rest Heb. 4.10 hath also ceased from his own works as God did from his He was first to execute his Office and then to enter into his rest Though he were a Son Heb. 5.8 9. and so the inheritance were his own yet he was to learn Obedience by the things which he suffered before he was made perfect and so to become the Author of eternal Salvation unto all them that obey him This was the argument which Christ used when he prayed to be glorified again with his Father I have glorified thee on the earth John 17.4 5. I have finished the work which thou gavest me to do And now O Father glorifie thou me with thy own self with the glory which I had with thee before the world was This was the order of the dispensation of Christ's Offices his first work was a work of ministry and Service in the Office of obedience and suffering for his Church and this next work was the work of power and majesty in the protection and exaltation of his Church and there was a necessity in this order 1. In respect of God's Decree who had so fore-appointed it Acts 2.23 24. 2. In respect of God's justice which must first be satisfied by obedience before any entrance into glory Luke 24.26 3. In respect of Christ's infinite Person which being equal with God could not possibly be
Students beat out their brains on lesser subjects what endeavours have there been to dive into the secrets of Nature what volumes have been written of Physicks Metaphysicks Mathematicks and is not this subject Christ is not every of these subjects Christ's Ascension Christ's Mission of the holy spirit of more worth and value and benefit than all those come study that piece of the Bible wherein these are written there is not a line or expression of Christ in the Scripture but 't is matter enough for a whole Age to comment on thou needest not to leave old principles for new discoveries for in these very particulars thou mightest find successive sweetness unto all eternity SET II. Of considering Jesus in that respect 2. LEt us consider Jesus carrying on this work of our salvation for us in these particulars We must not only study to know these things but we must meditate on them till they come down from our heads to our hearts Meditation is the poize that sets all the wheels within a going it were to small purpose to bid us desire hope believe love joy c. if first we did not meditate in meditation it is that the understanding works that the will is inclined to follow that devotion is refreshed that saith is encreased hope established love kindled and therefore begin here O my soul it is a due consideration that gives both life and light and motion to thy actings in all proceedings And to take them in order 1. Consider of Christ's Ascension into Heaven Methinks souls should put themselves into the condition of the Disciples Acts 1.10 When they looked stedfastly towards heaven as Christ went up What shall he ascend and shall not we in our contemplations follow after him gaze O my soul on this wonderfull object thou needest not fear any check from God or Angel so that thy contemplation be spiritual and divine No sooner had Christ finished his work of redemption here on earth but on the Mount called Olivet he assembles with his Disciples where having given them commands he begins to mount and being a little lifted up into the Ayr presently a Cloud receives him into her lap Herein is a clear demonstration of his Godhead Clouds are usually in Scriptures put for the House or Temple or Receptacle of God himself How often is it said that The glory of the Lord appeared in the cloud Exod. 16.10 19 9.-24.16.-34.5 Isa 19.1 psal 104.3 And that He came to Moses in a thick cloud and that he called unto Moses out of the midst of the cloud and that the Lord descended in the cloud Is not the Cloud God's own Chariot Behold the Lord rideth on a swift cloud and O Lord my God thou art very great saith David great indeed and he proves it thus Who maketh the clouds his Chariot Jesus Christ in his ascension to heaven enters by the way into a cloud this was his chariot led by thousands and ten thousands of his Angels psal 68.17 18 The Chariots of God are Twenty thousand even thousands of Angels the Lord is among them in Sinai in the holy place thou hast ascended on high thou hast led captivity captive thou hast received gifts for men Some are of opinion that not only thousands of Angels led this chariot but that many of the Saints which slept and rose with Christ at his resurrection now ascended with him and compassed about this glorious cloud English Annotations on Eph. 4.8 whence they give this for the meaning of the text that when he went up through the ayr and ascended up on high he led captivity captive that is he led a certain number of captives namely the Saints that were long held in captivity of death whose bodies arose at Christ's resurrection and now they accompanied Christ at his triumphant march into heaven However he was attended be not too curious O my soul in this the bright cloud that covered his body discovered his Divinity and therefore here is thy duty to look stedfastly towards heaven and to worship him in his ascension up into heaven O admire and adore But stay not thy contemplation in the cloud he ascends yet higher through the Ayr and through the Clouds and through that sphere or element of fire and through those Orbs of the Moon Mercury Mars of the Sun Jupiter Venus Saturn and through that azure Heaven of fixed Stars and through that first moveable and through those condence and solid waters of the Christaline Heaven nor stood he still till he came to those doors and gates of the Empyreal Heaven called The heaven of heavens in all this triumphant glorious march some tell us of an heavenly harmony made by those Choristers of Heaven Cypr. in Serm. Ascens Psal 4.5 the blessed Angels Some going before and some going after they chant his praises and sing Hallelujahs and that is the meaning of the Psalmist God is gone up with a shout the Lord with the sound of a Trumpet In this meditation pass not over thy duty which immediately follows Sing praises unto God Ver. 6. Psal 68. â— sing praises sing praises unto our King sing praises Sing unto God sing praises to his Name extol him that rideth upon the heavens by the Name â—ah and rejoyce before him Thou hast great cause O my soul to praise him and to rejoyce before him especially if thou considerest that Christ ascended not for himself but also for thee it is God in our nature that is gone up to heaven whatever God acted on the person of Christ that he did as in thy behalf and he means to act the very same on thee Christ as a publick person ascended up to heaven thy interest is in this very ascension of Jesus Christ and therefore dost thou consider thy Head as soaring up O let every Member praise his Name let thy Tongue called thy glory glory in this and trumpet out his praises that in respect of thy duty it may be verified Christ is gone up with a shout the Lord with the sound of a Trumpet And yet stay not by the way but consider further Christ being now arrived at Heavens doors those heavenly spirits that accompanied him began to say Psal 24.7 Lift up your heads O ye gates even lift up your selves yea everlasting doors and the King of glory shall come in to whom some of the Angels that were within not ignorant of his person but admiring his majesty and Glory said again Who is the King of Glory and then they answered The Lord strong and mighty the Lord mighty in battel Ver. 8. Rev. 21.12 and thereupon those Twelve gates of the Holy City of new Jerusalem opened of their own accord and Jesus Christ with all his ministring Spirits entred in O my soul how should this heighten thy joy and enlarge thy comforts in that Christ is now received up into glory every sight of Christ is glorious and in every sight thou shouldst wait
his praise and bidding him welcome into glory and am I sinning here on earth and by my sins crucifying again and again the Lord of glory O that I might ascend with Christ O that I were now on the wing towards heaven Oh what is it that hinders my ascension but this clog of clay so long as this body remains a natural body I cannot ascend oh therefore that the change were come Oh that this natural body were spirituall that this corruptible had put on incorruption and this mortal had put on immortality then could I move upwards as well as downwards such is the supernatural property of a glorified body that it ascends or descends with equal case or if this be not possible for my present condition if this body if mine must first descend before it ascend if it must down into the grave before it go up into glory why yet Oh that my better part were on the wing Oh that my soul were mounting upwards Oh wretched man that I am who shall deliver my soul from this body of death or if the union be so strong for a while that neither soul nor body can really or substantially ascend Phil. 1.23 yet O that I were still ascending in a spiritual way O that my affections were still on things above and not on things beneath yea I could wish a nearer union even by a dissolution why Christ is ascended and I would fain be where Christ is though it cost me dear I desire to be dissolved I desire to depart and to be with Christ which is for better 2. Let us see Christ sitting down at the right hand of God and so desire to sit with him when Christ sate down it was not in his own pure Personal right simply as it is his inheritance Eph. 2.5 6. but with relation to his Saints and Members He hath quickened us together wtth Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus I confess Christ's sitting at God's right hand as taken for the sublimity of his power is not communicable unto us for that is Christs own prerogative to which of the Angels said he at any time Heb. 1.13 Sit on my right hand Yet his sitting in heaven as it is indefinitely expressed is in some sort communicable unto us for he sate down as a common person thereby shewing that we were to sit down with him in our proportion Rev. 3.21 Him that overcomes I will grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne Christ sits in his Fathers Throne and we sit in Christ's Throne Christ sits at the right hand of God and wâ— sit at the right hand of Christ Oh how desirable is this The Mother of Zebedees Children understood this mystery very darkly Mat. 20.21 22 23. yet worshipping Jesus she desired a certain thing of him what thing why grant saith she that these my two Sons may sit the one at thy right hand and the other on thy left hand in thy Kingdom Christ blamed them because they know not what thy asked and yet he tells them that to sit on his right hand and on his left is given to them for whom it is prepared of his Father O my soul desire after this for this is worthy of thy desire this is a great thing an high exaltation another manner of honour than any that this world affords Courtiers desire no more but to sit at the Princes right hand but O the vertue of Christ's Session that thereby thou shouldst sit at the right hand of God! this is the very height and excellency of heavens glory only take heed of apprehending it after a carnal and natural way this very exaltation consists in the Image of God and communion with God it is the spiritual part and power and glory of heaven if any thing be desirable above another surely this above all Eph. 1.20 21. what that Christ should be exalted above all Principalities and Powers and mights and dominions and every thing that is named in this world and in the other what that Christ should sit down in his Fathers Throne Eph. 4.10 in the highest part of Heaven far above all heavens and that I a poor worm dust and ashes should sit with him in Heaven should be one with him in glory should be as near him in honour and happiness as such a poor creature is possibly capable of Oh how should I but hunger and thirst after this if I might have a wish I would not wish low things why this is the very top and height and quintessence of Heaven Christ in his Fathers Throne and I in Christ's Throne in desiring this I desire all and therefore whatever thou givest or denyest Lord give me this and I have enough for ever 3. Let us see Christs mission of his holy spirit and so desire a share in that gift we cannot expect to sit with Christ but we must first have the spirit of Christ and therefore as we would have that let us desire after this The greatest gift we can expect in this world is the spirit of Christ Consider O my soul all things here below are either temporal or spiritual things and of things spiritual this is the sum the in-dwelling of the Spirit O Lord give me thy self and that contains all gifts O give me the spirit Psal 4.6 and thou canst not but with him give me all things there be many that say saith the Psalmist Who will shew us any good earthly things are desired of many but is any thing on earth to be compared with this gift from heaven if it were only the beauty of holiness it were certainly a most desirable thing if we rightly understand it holiness though but one effect of the spirit is a most rare thing holiness fills the soul with joy peace quietness assurance holiness entertains the soul with feasts of fat things and of refined wines holiness carries the soul into the banqueting-house of apples and flaggons holiness gives the soul a dear communion with God and Christ holiness brings the soul into a sight of Christ an access to him a boldness in his presence holiness admits the soul into the most intimate conferences with Jesus Christ in his bed-chamber in his galleries of love and that which is an argument of more beauty than all the creatures in the world have besides holiness attracts the eye and heart and longings and ravishments the tender compassions and everlasting delights of the Lord Jesus and if holiness be thus lovely Oh what is the holy spirit it self what is the Rise the Spring the Fountain of holiness what O my soul that not only grace but the spirit of Christ should dwell in thy spirit that thou shouldst be God's building and that not as the rest of the world is for his creatures to inhabit 1 Cor. 3.9
the holy One and ye know all things But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and hence it is that this holy spirit is called the Spirit of wisdom Eph. 1.17 and revelation in the knowledge of God 2. The Spirit of Christ is the spirit of adoption it brings our souls into that blessed estate that we are the Children of God Rom. 8.15 Gal. 4.6 Ye have not received the Spirit of bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father Zach. 12.10 Rom. 8.16 3. The spirit of Christ is a spirit of prayer I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered It is not said that the spirit teacheth us words and fluent phrases but it teacheth us to pray in the heart and spirit with sighs and groans 4. The spirit of Christ is a spirit of sanctification the Apostle having told the Corinthians that they had been notorious sinners 1 Cor. 6.11 Rom. 1.4 saith further that they were washed and sanctified by the spirit of God Hence the holy spirit is called The spirit of holiness because he makes us holy who were in our selves corrupt and sinful If we have thiâ— spirit it inclines our hearts to the things above it mortifies our lusts it brings us nearer unto God the spirit therefore that is impure and encourageth men in sin and cries up carnal Liberty is certainly none of the spirit of Christ and by this one sign many carnal pretenders of our times may be justly convicted 5. The Spirit of Christ is a spirit of love God is love and he that dwelleth in love dwelleth in God 1 John 4.16 Gal. 5.22 and God in him as the spirit is love so it begets love in the hearts of his people The fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance All these graces are the fruits of the spirit but the first grace in the link is love by his spirit we are taught to love God not only for his benefits but in respect of his nature for his goodness mercy justice holiness and all other his saving attributes by his spirit we are taught to love any thing that hath but the stamp and image of God upon it but as touching brotherly love 1 Thes 4.2 ye need not that I write unto you for ye your selves are taught of God to love one another the most of the Heretical spirits of these times do hereby shew that they have not the Spirit their very religion lyeth in rayling at ministers and reproaching those that are not in their way this is far from the Spirit of love that is in God's Children certainly where there is malice hatred strife bitter-envyings raylings revilings for such kind of persons to lay claim to the Spirit of unity it is a piece of impudent vanity and a false suggestion from their own corrupt erring spirit or from the spirit of error himself who is an hater reviler and the accuser of the brethren 6. The Spirit of Christ is a leading Spirit Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God But what is this leading of the Spirit I Answer 1. It is a drawing of the soul Christ-ward Cant. 1.4 Draw me saith the Spouse and we will run after thee There must be a drawing of the soul in every duty to Jesus Christ I say to Jesus Christ for a man may be furnished with eminent gifts and with suitable assistance in the laying out of those gifts from the Spirit and yet he may be without the leadings of the spirit gifts exercised cannot suppress corruptions in a man 's own heart and hence they that used their gifts are called workers of iniquity Mat. 7.23 Jer. 30.21 gifts do not carry out the heart towards Christ but graces do I will cause him to draw near and he shall approach unto me for who is this that engaged his heart to approach unto me saith the Lord. 2. It is a giving liberty to the soul to walk in the wayes of Christ 2 Cor. 3.17 Where the spirit of the Lord is there is liberty I mean not a liberty to sin but to duty nor yet every liberty to duty for a man may exercise himself in the external part of all duties and yet be without the leadings of the spirit but I mean such a liberty as when a soul accounts it an high favour from the Lord if he will but use him in any services for himself when it finds more delectation in these than in any other wayes Psal 119.34 173 174. Rom. 7.22 Rom. 8.2 I have chosen the way of truth saith David and therein is my delight And I delight in the law of God after the inner man saith Paul for the law of the spirit of life in Jesus Christ hath made me free from the law of sin and death 3. It is a corroberating or strengthening of the soul against all those impediments that would hinder it in the wayes of Christ Isa 63.11 12 13 14. Israel is said to be led by the spirit of the Lord and how did he lead them but by dividing the waters before them and by keeping them that they should not stumble many times God's holy ones are beset with temptations they find their hearts full of deadness hardness unbelief and all manner of distempers now if at such a time the mountains have been made planes if at such a time corruptions have been born down and their hearts have been let out towards Christ certainly these are the leadings of the spirit Rom. 8.13 14. If ye through the spirit do mortifie the deeds of the body ye shall live for as many as are led by the Spirit of God are the Sons of God the particular for argues mortification to appertain unto the leadings of the spirit There is in the Saints a constant opposition between the works of the flesh and the works of the spirit Gal. 5.17 18. now when the works of the flesh are kept underneath and prevailed against then a soul enjoyeth the leadings of the spirit I know such oppositions are not in any but Saints carnal men would wonder that any should complain for want of strength unto duties why they can easily come up to them and be in the exercise of them but alas this arises either from Satans not molesting them in the performance of duty because they look not
after all this I shall doubt whether there be a Christ in Heaven or a spirit of Christ in my heart on Earth have I felt him new creating me opening my dark eyes and bringing me from darkness into his marvellous light and from the Power of Satan unto God binding the strong man and casting him out and yet shall I question whether there be a Christ or a Spirit of Christ hath he made me love the things which I hated and hate that which I loved hath he given me such a taste of the powers of the world to come and possessed me with the hopes of glory with himself and given me a measure and portion in God and set my heart where my treasure is and caused me in some measure to have my conversation in Heaven above and yet shall I doubt whether there be a Christ above or a Spirit within O what an impudent lying spirit is this that would tempt me against so much experience And thus may a believer argue from the testimony that is within I know some seeming Saints have fallen off into as great blaphemies as these I have named 1 John 2.19 witness the Quakers and Ranters c. but I may say of such as John did They went out from us but they were not of us for if they had been of us they would no doubt have continued with us It is no wonder if Satan prevail against those that gave Christ no deeper room but in their phantasie and that did never heartily close with him in love But for those that have the Spirit of Christ within them it is not so with them if they cannot answer the cavil of Satan or of any of his instruments yet they can hold fast the grounds of faith Christ hath a deep room and interest in their spirits he is held faster by the hand than by the head alone love will hold Christ when reason alone would let him go Rom. 8.35 36 37. his ear is nayled as it were unto his door and because he loveth him he will not leave him Who shall separate him from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword as it is written for thy sake are we killed all the day long nay in all these things we are more than conquerors through him that hath loved us A modern Writer brings in a sincere heart Mr. Baxter ibid. paraphrazing as it were on this Text in this manner Who shall separate us from the love of Christ O thou malicious Devil that dost hunt me with thy fiery darts O you dull hereticks infidels blasphemers that fill up my ears with your foolish sophisms and trouble me with your disputes against my Lord Redeemer go to him that knows him only by the hearing of the ear if you mean to prevail but I have known him by the sweet experiences of my soul go to him that makes a Religion of his Opinions and whose belief was never any deeper than his fancy and whose piety never reached higher than to abstinency and tasks of formal duty these you may possibly draw away from Christ But do you think to do so by me why tell me how with what weapons or arguments can you think to prevail what shall tribulation be the means no no I have that promise in the hand of my faith and that glory in the eye of my hope that will bring me through all tribulations under Heaven or shall distress do it why I will rather stick so much closer to him that will relieve me in distress and bring me to his rest Or will you affright me by persecution I am assured that this is the nearest way to Heaven and I am blessed of Christ when I am persecuted for righteousness sake Or shall nakedness be the weapon I had rather pass naked out of this World to Heaven than to be cloathed in purple and to be stript of it at death and to be cast into hell Adam's innocent nakedness and Lazarus's rags were better than that Epicure's gay apparel Or shall famine be the meanes why man liveth not by bread alone I had rather my body were famished than my soul I have meat to eat that ye know not of even the bread of life which who so eats shall live for ever Or will you affright me from Christ by the sword of violence I know that the Lord whom I believe in and serve is able to deliver me out of your hands but if he will not be it known to you I will not forsake him your sword will be only the key to open the prison doors and let out my soul that hath long desired to be with Jesus Christ If you tell me of peril I know no danger so great as of losing Christ and salvation and of bearing his wrath that can kill both body and soul do I not read in certain Histories of that noble Army of Martyrs who loved the Lord Jesus to the death and gloryed in tribulation and would not by the flames of fires or jaws of Lyons be separated from Jesus Christ did not they pass through the red sea as on dry ground to the promised land yea though they were killed all the day long and accounted as Sheep to the slaughter did they not stick and cleave fast to the Lord and to the Captain of their salvation nay were they not in all this conquerours and more than conquerours triumphing in flames to the confusion of Satan and all their enemies as Christ triumphed on the Cross destroying by death the Prince of death Heb. 2.14 Oh what a blessed advantage is it against all temptations to have the impress of the Gospel of Christ on our heart and the witness in our selves But I hear some object If the witness in our selves be so full and convincing then what need have we any more to make use of Scriptures or Ministers why should we leave an higher Teacher to go to a lower But I answer 1. There is more than one thing wanting to enwise us to salvation as first an outward Word and secondly an outward Teacher and thirdly an inward Light And accordingly God supplies this threefold want the first by giving us the Scripture the second by giving us a Ministry and other occasional Teachers the third by giving us the illumination of the Spirit to help us to see by the former means and to make the Word and Ministry to us effectual Now it were a mad thing for a man to say I have eyes to read in a book and therefore I have no need of the light of Candle or of Sun or I have eyes and Sun and therefore I have no need of the light in the Air which cometh from the Sun or I have the light both of the Eye and Sun and Air and therefore I can read by it without a Book or I have a Book and therefore I can read it without a Teacher certainly if
I need not doubt of my acceptance at the Throne of Grace when Jesus Christ is accepted for me and that I stand in such a relation to Jesus Christ Oh what joy is in this 2. How should it heighten my joyes and enlarge my comforts when I do but consider that Christ is set down at God's right hand Why now he hath the keys of Heaven delivered into his hands Mat. 28.18 All power is given unto him in heaven and in earth and now he can do what he will God the Father hath given away as it were all his Prerogatives unto Jesus Christ John 5.22 All judgment is committed to the Son for the Father judgeth no man Now he is in a Capacity of acting out all his love and the Father's desire to me in the most glorious way he is highly advanced and thereby he hath the advantage to advance me and to glorifie me God hath given into his hands all the treasures and riches of Heaven in bidding him sit down at his right hand he told him that he would have no more to do with the world but that Christ should have all and that Christ should bestow all he had amongst his Saints and that this should be the reward of his death and when once his Saints were come about him and sate with him in his glory 1 Cor. 15.24 why then Christ should resign up again his place And deliver up the Kingdom to God even the Father Oh what joy may enter into this poor dark dungeon disconsolate soul of mine whiles I but think over these glorious passages of my Christ in glory 3. How should it heighten my joyes and fill me with joy unspeakable and full of glory when I do consider that Christ hath sent down his holy Spirit into my heart when sorrow had filled the Apostles hearts John 16.7 because he had told them I must go away he comforts them with this If I go not away the Comforter will not come unto you but if I depart I will send him unto you The spirit is the Comforter and where he comes he fills souls with comforts O what comfort is this to know that the spirit of Christ is my Inmate that my soul is the Temple the Receptacle the House and dwelling of the spirit of God that Christ is in me of a truth and that not only by the infusion of his grace but by the in-dwelling of his spirit surely it is some comfort to a sickly man that he hath a Physitian alwayes in the house with him and to a woman that is near her travail that the Midwife is in the house with her but what comfort is it to a poor soul that the spirit of Christ is alwayes in him John 14.16 I will send you another Comforter said Christ that he may abide with you for ever Christ in his bodily presence went away Mat. 28.20 but Christ in his spirit continues still Lo I am with you alwayes even unto the end of the world he is with us and which is more he is in us for our comfort Col. 1.27 Christ in you the hope of glory Not Christ in Sermons which we hear nor Christ in Chapters which we read nor Christ in Sacraments which we receive nor Christ in our heads by high notions nor Christ in our mouths by frequent glorious expressions but Christ in our hearts by his spirit is unto us the hope of Glory The grounds of our comforts in this respect is 1. Christ's Presence it is said of Paul that after a sad shipwrack the sight of some Christian brethren so cheated him Act. 28.15 that upon the sight of them he thankâ—d God and took courage it is said of Caesar that he cheared the drooping Mariners in a storm by minding them of his presence You carry Caesar how much more should the in-being of Christ solace Saints Lo I am with you O my soul was it not a cordial to the Disciples in a storm that Christ was with them whom the winds and waves obeyed chear up now for if the Spirit be in thee Christ is with thee 2. Christ's Complacency if his Spirit dwell in us how should he but be well pleased with us a man cannot properly be said to dwell in a prison in which he taketh no delight Psal 132.14 the Spirits in-dwelling imports a delight of Christ in such a soul Here will I dwell for I have desired it or delighted in it saith God of Zion though many times drooping Christians viewing their own beggarliness and vileness judge themselves worthy to be detested and deserted and would relinquish themselves if they possibly could yet Christ looketh to the poor and contrite soul as a meet habitation for himself to dwell in Isa 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit 3. Christ's Communications union is the ground of our communion with Christ and the nearer our union the greater is our communion if Christ were only in a believer by the habit of grace the union would not be so great but if Christ be in us by his spirit the union is nearer and therefore the communion will be greater O my soul remember this in all thy straits there can be no creature-want or danger whatsoever wherein the improvement of this in-dwelling of the Spirit may not refresh thee art thou sick the Physitian both of soul and body is within thee art thou sad the Comforter himself that supplies the stead and room of Christ inhabits in thee art thou in exile in banishment imprisonment at greatest distance from thy dearest Friends see Paul's refreshment when they were ready to pull him in pieces and threw him into the Castle even the night following the Lord stood by him and said be of good chear Paul Acts 23.11 Christ will stand by thee nay Christ by his Spirit dwelleth in thee and will speak to thee comfortable words in thy greatest pressures 4. Christ's Witnessings if his Spirit dwell in us we may then be assured of future glory Christ in you the Hope of Glory 'T is a sweet note of a Divine upon it Col. 1 27. Mr. Ash in his Sermon of Christ the riches of the Gospel Acts 8.13 Mat. 27.3 Heb. 12.17 Heb. 6.5 6. Heb. 10.29 The existency of Christ's Spirit in Believers giveth existence to their hopes of Glory The Spirit in us is God's earnest of Glory the Spirit in us doth prepare us for participation in that Glory I look upon this in-dwelling of the Spirit as that which no Hypocrite in the World can lay any claim unto as for gifts or graces an Hypocrite may attain them or somthing like them it is said of Simon Magus that he believed it is said of Judas that he repented and of Esau that he sought his birth-right with tears it is said of some that they partook of the Heavenly Gift and of the Powers of the
World to come and yet fell away and it is said of such others that they trampled upon the Blood of Christ wherewith they were sanctified Thus we find in Scripture-phrase that in an Hypocrite or wicked Man there may be a kind of Faith and repentance a taste of Heaven and of Sanctificatian but where do we find in all the Bible that Christ or the Spirit of Christ is said to dwell in an Hypocrite or wicked Man this only is the great priviledge of a true believer Christ in him the Hope of Glory O the comfort of this in-dwelling of Christ Luke 19.6 If Zacheus hearing that Christ would abide in his House received him joyfully how much greater cause of joy have they who have already lodged him in their hearts John 15.11 These things have I spoken to you said Christ that my joy might remain in you and that your joy might be full And now O my soul spread thy self on this great good Christ's Ascension Christ's Session and Christs Mission of his Holy Spirit What is joy but an effusion of the appetite whereby the Soul spreads it self on what is good to possess it more perfectly the object is sweet and large and therefore the soul had need to spread it self that it may be more united to the Object and touch the good in more of its parts yea if it were possible in every part There is not any particular here before thee but 't is fewel for joy O what joy was in Heaven when Christ Ascended and when Christ sate down at God's right hand and when Christ sent down the Holy Spirit how stood the Angels wondring and admiring at these several passages how did they stoop and look with the bowing of the Head and bending of the Neck as the Word implies 1 Pet. 1.12 and is not thy interest in these transactions more than Angels O rejoyce and again rejoyce suppose thy self in Heaven and that thou hadst a vision of Christ ascended say is he not a pleasant Object In his face there is fulness of joy Psal 16.11 Suppose thy self to have been in Heaven when he first entred into it and when he first sate down at God's right hand and sent down the Comforter to his Saints was not Heaven full of joy methinks the very thought of Christ's bright Face and Christ's white Throne and Christ's Harpers and Heavenly Troops surrounding the Throne and Christ's welcome to his Father both for himself and all his Saints and Christ's carrying thy name upon his Breast before his Father should fill thy soul as full of joy as possibly it can hold O the first-fruits of Emanuel's land that lyes beyond time and death O the joyes that were in Heaven at Christ's first entrance into Heaven O my soul why dost thou not check thy self and lay aside thy sad complaints and forget this Earth and Earthly troubles why dost thou not look up to Jesus Christ and rejoyce in him who hath done all this for thy Salvation either the Spirit of God is not thy Comforter or thou canst not but receive comfort in these passages SECT VIII Of calling on Jesus in that Respect 8. LEt us call on Jesus I mean 1. Let us pray that we may have our part in these transactions or let us pray for more and more assurance thereof unto our souls for though we do believe yet we may not be without our doubts and in case of doubts what better means than Prayer I believe Lord help my unbelief Lord strengthen my Faith till I come to that plerophory or full assurance of faith that I may know my interest in the Ascension of Christ and Session of Christ and in the Mission of Christ's holy Spirit and if once we are but assured then 2. Praise God for these great transactions of his Son are they not mercies like mountains lying one upon another and reaching up to the very Heavens did not love break out at first in a direct line and as it went along hath it not wound up it self in such a variety of unthought of discoveries as that it amazeth Men and Angels what that Jesus Christ should not only act for us here on earth but also ascend for us into Heaven and sit down there at God's right hand above the Heavens what that all this should be for us and our salvation and to that purpose that he should send down his Spirit into our hearts to fit us and prepare us for his glory Now bless the Lord O my soul and all that is within me bless his holy Name bless the Lord O my soul and forget not all his benefits Psal 103.1 2. I will extol thee my God O King and I will bless thy Name for ever and ever every day will I bless thee and I will praise thy Name for ever and ever One generation shall praise thy works to another Psal 145.1 2 4 7 10 11 12. and shall declare thy mighty acts I will speak of the glorious honour of thy Majesty and of thy wondrous works I will utter the memory of thy great goodness and will sing of thy righteousness Thy Saints shall bless thee they shall speak of the glory of thy Kingdom and talk of thy power and make known unto the sons of men thy mighty acts and the glorious Majesty of thy Kingdom Thy glory is above the earth and heaven Psal 148.13 14. thou also exaltest the horn of thy people the praise of all thy Saints and people near unto thy self O that my soul were but in David's temper thus to breath out the praises of Jesus and to bless his Name SECT IX Of conforming unto Jesus in that respect 9. LEt us conform to Jesus in the aforesaid respects A serious beholding of Jesus in his Ascension Session and Mission of his Spirit is enough to change us into the same Image from glory to glory It was the sweet saying of an experienced Saint View a glorified Christ see him as in that relation and condition and you will soon have the sparkles of the same glory on your hearts Christ is now exalted he is now in glory at the right hand of God Col. 3.1 2. O let all our actings be glorious let all our walkings joys breathings be as in glory If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affections on things above and not on things on the earth I shall not in this transaction lay out many particular conformities to Christ's actings but gather all into one contained in this Text which is heavenly conversation seek things above set your affections above Christ is gone up and Christ is set down at God's right hand and herein if you will conform let your hearts be in Heaven let your affections be in Heaven let your conversations be in Heaven it is the Apostles own practise wherein stood his conformity to Jesus Christ for our
suffered upon earth it had been ineffectual unto us had he not entred into heaven Heb. 9.24 to appear there in the presence of God for us Surely this Intercession is that which puts life into the death of Christ this Intercession is that which strikes the last stroak during this World in the carrying on of our souls Salvation Goodwin Christ set forth Rom. 8.34 and makes all sure It is a witty observation that one makes of these several steps of Christs actings for us as first there was an all-sufficiency in his death who shall condemn it is Christ that dyed 2. A rather in his Resurrection yea rather that is risen again 3. A much rather in his life and session at God's right hand for if when we were enemies we were reconciled to God by the death of Christ much rather being reconciled we shall be saved by his life Rom. 5.10 4. The Apostle riseth yet higher to a saving to the utmost and puts that upon his intercession wherefore he is able to save us to the utmost Heb. 7.25 seeing he ever liveth to make intercession for us If in the former were any thing wanting this intercession of Christ supplies all it is the Coronis which makes all effectual it saves to the uttermost for it self is the uttermost and highest step on earth Christ begins the execution of his office in heaven he ends it in his life and death Christ was the meritorious cause but by his intercession Christ is the applying cause of our souls salvation In this very Intercession of Christ is the consummation and perfection of the Priest-hood of Christ O then how requisite and necessary must this needs be 4. It is gracious and full of bowels Christ his intercession and indeed Christ's Priestly office is erected and set up on purpose for the relief of poor distressed sinners There is no mixture of terror in this blessed office of Jesus Christ and this doth distinguish it from his other offices Christ by his Kingly office rules over the Churches and over the World but all obtain not mercy whom he thus rules over Christ by his prophetical office comes to his own but many of his own received him not but now wherever the Priestly office of Jesus Christ is let forth upon a Soul that soul shall certainly be saved for ever O this Priestly office of Christ is an office of meer love and tender compassion Heb. 4.15 Christ saith the Apostle is such an high-Priest as cannot be but touched with the feeling of our infirmities Oh he is a merciful Heb. 2.17 and a faithful high Priest in things partaining to God to make reconciliation for the sins of the People He is mercifull and exceeding compassionate in all our afflictions he is afflicted Isa 63.9 and in his love and in his pity he Redeemed us and in his love and pity he intercedes for us SECT VIII Wherein the Intercession of Christ consists 8. WHerein more especially doth the Intercessions of Jesus Christ consist some suppose that Christs very being in heaven and putting God in mind of his active and passive obedience by his very presence is all that intercession that the Scripture speaks of But I rather answer is these particulars As 1. Christs intercession consists in the presenting of his Person for us he himself went up to heaven and presented himself the Apostle calls this an appearing for us Christ is not entered into the holy place made with hands but into heavâ—n now to appear in the presence of God for us Heb. 9.24 I believe there is an Emphasis in the Word appearing for us But how appears he for us I answer 1. In a publick manner whatsoever he did in this kind he did it openly and publickly he appears for us in the presence of God the Father he appears for us in the presence of his Saints and Angels heavens eyes are all upon him in his appearing for us 2. He appears for us as a Mediator he stands in the middle betwixt God and us hence it is that he is God-man that he might be a Mediator betwixt God and man 3. He appears for us as a Sponsor and a pledge surely it is a comfort for a man to have a friend at Court at the Princes elbow that may own him and appear for him but if this friend be both a Mediator and Surety a Mediator to request for him and a Surety to engage for him Phil. 9.10 ver 18 19. Oh what comfort is this thus Christ appeared in every respect he is a Mediator to request for us and he is a Surety to engage for us as Paul was for Onesimus a mediator I beseech thee for my Son Onesimus and a Sponsor if he hath wronged thee or owe thee ought put that on my account I will repay it So is Jesus Christ for his Saints he is the Mediator of a better Covenant Heb. 8.6 Heb. 8.6 and he is a Surety of a better Testament Heb. 7.22 Heb. 7. â—2 4. He appears as a Solicitor to present and promote the desires and requests of his Saints in such a way as that they may find acceptance with his Father He is not idle now he is in Heaven but as on earth he ever went about doing good so now in glory he is ever about his work of doing good he spends all his time in Heaven in promoteing the good of his people as from the beginning it was his care so to the Worlds end it will be his care to solicite his Father in the behalf of his poor Saints he tells God thus and thus it is with his poor Members they are in want in trouble in distress in affliction in reproach and then he presents their sighs sobs prayers tears and groans and that in such a way as that they may become acceptable to his Father 5. He appears as an Advocate if any man sin 1 John 2. â— we have an Advocate with the Father Jesus Christ the righteous An Advocate is more than a Solicitor an Advocate is one that is of Counsel with an other and that pleadeth his Case in open Court and such an advocate is Jesus Christ unto his people 1. He is of Councel with them that is one of the Titles given him by the Prophet Isaiah Wonderful Councellour Isa 96. He councells them by his Word and Spirit 2. He pleads for them and this he doth in the high Court of Heaven at the Bar of God's own Justice there he pleads their case and answereth all the accusations that are brought in by Satan or their own Consciences but of this anon 6. He appears as a publick agent or Ledger-Embassadour what that is some tell us in these particulars 1. His work is to continue peace and surely this is Christ's work he is our peace saith the Apostle that is the author of our peace Eph. 2.14 he purchased our peace and he maintains our peace with
and God be Omnipotent that he can do and can have whatsoever he pleases then Christ being one God with his Father he must needs prevail it is but ask and have let him ask what he will 5. That Christ is God's darling upon this very account because he intercedes for his People Therefore doth my Father love me because I lay down my life John 10.17 that I might take it again I lay it down by suffering and I take it again by rising ascending up into heaven and interceding there and therefore doth my Father love me O the love of God to Christ and of God in Christ to all his Saints God so loved the world that he gave his Son and Christ so loved the world that he gave himself and now again because Christ gave himself and his gift is as a sweet smelling savour unto God therefore God loves Christ O what a round of love is here God loves Christ and Christ loves us and the Father loves Christ again for loving of us there is not an act of Christ in his work of our redemption but the Father looks on it with love and liking Mat. 3.17 Isa 53.11 at his baptism lo a voice came from Heaven saying This is my beloved Son in whom I am well pleased at his death He seeth of the travel of his soul and he is satisfied at his ascension he heareth of the intercessions of his soul and he is delighted Christ's intercessions are God's musick and therefore as sometimes Christ spoke to his Spouse Cant. 2.14 so God speaks to Christ Let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Now Christ's intercessions must needs prevail when God love's Christ for his intercessions sake if before the world was made Prov. 8.29 30. the Son was his Fathers darling for it is said When he appointed the foundations of the earth then I was by him and as one brought up with him and I was daily his delight In the Original delights intimating that the eternal Son was variety of delights to his Father O then what delights what variety what infinite of delights hath God in Christ now interceding for us what a dear darling is Christ to God when not only he stands by him but he represents to him all the Elect from the beginning to the end of the World q. d See Father look on my breast read hear all the names of those thou hast given me as Adam and Abraham and Isaac and Jacob of the Twelve Tribes and of the Twelve Apostles of all the Martyrs Professors and Confessors of the Law and Gospel I pray for them I Pray not for the World but only for them for they are mine methinks I hear God answer What my Son and what the Son of my womb and what the Son of my vows hast thou begotten me thus many Sons and are all these mine why then ask what thou wilt and have what thou pleasest I am as strongly inclined and disposed to give thee grant as thou wouldst have it it is my joy my delight my pleasure to save these souls and surely the pleasure of the Lord shall prosper in thy hands 6. That Christ is God's Commander I speak it with reverence as well as petitioner it is a phraze given to the servants of God command ye me and may we not give it to the Son of God Christians God is as ready to do us service as if we had him at command Isa 45.11 1 John 5.14 This is the confidence that we have in him that if we ask any thing according to his will he heareth us and in this sense we may boldly say that God the Father is as ready to hear Jesus Christ as if he had him at command not that in deed and reality he commands God but that in deed and truth he commands all below God and he commands all in the stead of God And to this purpose is that voice of God I have set my King upon my holy hill of Zion Psalm 2.6 and why my King I dare not say he is God's King as if God were Christ's inferior or Christs subject God forbid why then my King I answer he is God's King because appointed by God or he is God's King John 5.22 because he rules in the stead of God The Father judgeth no man but hath committed all Judgment unto the Son God hath given away all his prerogatives unto Jesus Christ so that now the King of Saints can do what he will with God and with all the world only it follows Ask of me and I will give thee the heathen for thine inheritance as if the Father should have said I cannot deny thee and yet O my Son I would have thee ask do what thou wilt in Heaven Earth and Hell I have not the heart indeed I have not the power to deny thee any thing onely acknowledg this power to be originally in my self that all that honour the Son may honour the Father and all that honour the Father may honour the Son These are the terms betwixt God the Father and God the Son Oh then how powerfull and prevailing are Christs intercessions with his Father if he ask who hath power to command there is little question of prevailing in his suit We have heard in our days of a suit managed with a petition in one hand and a sword in the other and what the effect is all now can tell As a King who sues for peace backt with a potent Army able to win what he intreats for must needs treat more effectually so Christ sueing to his Father for his Saints with a power sufficient to obtain what he sues for he must needs effect what his desires may be it is well observed that Christ is first said to sit at God's right hand and then to intercede he treats the salvation of sinners as a mighty Prince treats the giving up of some Town which lyes seated under a Castle of his that commands the Town or he treats the salvation of sinners as a Commander treats the surrendring of a person already in his hands it is beyond God's power I speak iâ— with submission to deny his Son in any thing he asks Exod. 32.10 if the Lord sometimes cryed out to Moses like a man whose hands are held Let me alone how much more doth Christ's intercession bind God's hands and command all in Heaven Earth and Hell hence we say that God the Father hath divested himself of all his power and given the keys into Christ's own hands I am he that liveth and was dead Rev. 1.18 and behold I am alive for evermore Amen and have the keys of hell and death there is no man goes to Hell but he is lockt in by Jesus Christ and there is no man goes to Heaven but he is lockt in there by Jesus Christ he hath the keys of all men's eternities hanging
wide Ocean of delights there is room enough but herein I must leave thee in the duty for I can but point at the several particulars whereon thou mayst enlarge O think on it that Christ and Christ's blood and Christ's prayers should be all at work that Christ should play the Advocate and plead thy cause and perfume thy duties with his Incense and take thy person in an unperceivable way to God his Father and cry there O my Father be merciful to this sinner pardon his sin and save his soul for the sake of Jesus O blessed mediation O blessed is the man that on this blessed object knows how to meditate both day and night 8. Consider of the power and prevalency of Christ's intercessions with his Father Is he not to this puropose a Priest to God and called thereto by God is he not the Son of God yea God himself is he not God's Darling God's Commander as well as Petitioner nay is not the hand of God himself in this design is not the Fathers heart as much towards us and our salvation as Christ's own heart as sure then as Christ is gone into Heaven with thy name engraven on his heart so sure shalt thou follow him and be with him where he is Who shall lay any thing to the charge of God's Elect who is he that condemneth where Christ becomes Patron to defend against the sentence of damnation it is in vain for Sin or Law or Sathan to attempt any thing for as an innocent person is safe so long as he hath his learned Advocate to answer all Objections so it is with Believers who have Christ himself both Judge and Advocate a sure Advocate he ever prevails in whatsoever he undertakes he was never yet cast in any suit he hath for these Sixteen Hundred years carried away all the causes of hundreds thousands and millions of souls why he is so dear and near to his Father that he can work him to any thing he will And O my soul if thou hast any relation to Jesus Christ is not here comfort I dare in the Name of Christ be thy warrant and give it under my hand that if Christ pray for thee Christ will be sure to save thee he never yet failed he never will fail in any of his suits to God Oh consider of this 9. Consider of the reasons of Christ's intercession many are given but this may be sufficient It is Gods own Ordinance the very wisdom of God found out this way to save our souls viz. that an High-Priest should be appointed who should die for sinners and afterward present his death to his Father by way of intercession in their behalf Some may look upon this as needless what could not God have pardoned our sins and saved our souls without a Priest I shall not dispute God's power but if any will let such a one tell me what way could his own wisdome have found out to heaven between the wrath of God and the sin of man I believe it would have posed all the wisdom of the world of Men and Angels to have reconciled God's mercy in the salvation of man and his justice in the condemnation of sin to have poured out hell upon the sin and yet to have bestowed heaven upon the sinner now then if God himself did study to find out this way and that he hath said This is my pleasure that Christ my Son shall be a Priest and that he shall offer himself and Present himself and his offering and his prayer to me for his People O my soul rest on this as the very ordination of God admire at the contrivance of God say O the depth question no further only Meditate and ponder and consider of it till thou feelest Christ's intercession darting its influence and efficacy on thy sin-sick soul SECT III. Of desiring after Jesus in that respect 3. LEt us desire after Jesus carrying on this work of our salvation in his intercession I cannot but wonder what a dulness seizeth on my heart and on all the hearts of the Sons of men that we have no more longings after Christ whose heart is ever panting and longing after us Surely we do not set our selves to find out experimentally the sweetness that is in Christ if there were not another object to think upon but only this one of Christ's intercession is not here enough to put us all into a teeming longing frame O my soul rouze up and set this blessed object before thy face take a full view of it untill thy affections begin to warm and thou beginst to cry Oh for my part in Christ's intercession Oh I would not be left out of Christ's heavenly prayers for ten thousand worlds come and be serious the object is admirably sweet and precious long for it pant after it God understands the Rhetorick of thy breathing as well as of thy cry But what is there in Christ's intercession that is so desirable I answer 1. In Christ's intercession lyes the present transaction of our souls salvation Such passages as hitherto we have spoken of are done and past the transactions of eternity were at an end when time began the transactions of Christ promised had their period when Christ was incarnate the transactions of Christ's Birth and life and death and resurrection and ascension are now above a thousand and six hundred years old I know the vertue and influence of all these transactions continue and will continue for ever and ever but the several actings had their periods and only Christ's session and mission of his spirit and his blessed intercession both were and now are the very present imployment of Jesus Christ If it were possible that we could see into Heaven if with Stephen we could look up steadfastly and see the Heavens opened if our eyes by an extraordinary power were carryed through that azure sky and through all till we come to the Holy of Holies and to Jesus Christ in his glory what should we see but Christ interceding Christ busie with his Father in his poor Saints behalf now he prayes now he presents his person merits intercession interpellation q. d. Father here are a company of Rebels justly fallen under thy displeasure they deserve to be set at an eternal distance from thee but I must needs have them pardoned and received into thy bosom come make thine own terms let justice require never so great satisfaction I have paid a price sufficient for all and effectual for them give them what laws thou pleasest I will undertake they shall observe them and to this purpose away away holy spirit go to such and such souls enable them to their duties yea enable them in duty and sanctifie them throughout in souls bodies and spirits Why this is the present transaction of Jesus Christ and therefore most desirable methinks I long to know what Christ is now a doing in Heaven for my soul and is it not thus is not all his time spent either
love was manifested the seed then blossomed and the birth came out in an high expression of love the man-child the love of Christ was born Tit. 3.4 and saw the light After that saith the Apostle the kindness and love of God our Saviour towards man appeared I shall not need sure to instance in succeeding passages so far as we have gone we have clearly seen Christ's life was a perfect mirror of his love as there is no beam in the Sun in which there is no light so there was no act in the life of Christ but to a spiritual eye it shines with the light of love But above all O the love of Christ in his death ask a Malefactor if the Princes Son should go to his Father and say Father I confess this wretch hath deserved to dye but I see a willingness in thee that he should live only I perceive it sticks with thy justice why for that Father here I am and to satisfy thy justice I will dye my self only let this poor wretch live to the glory of thine and my free grace Ask I say the Malefactor what kind of love were this Surely Christ dyed for our sins and Christ rose again for our justification and he ascended and sate down at God's right hand and sent down his holy Spirit and all for us there was not one passage in all these transactions but held forth the breakings and breathings out of a strong fire of love 4. At this time there is a coal of burning love in the breast of Christ this fire was indeed from everlasting but the flames are as hot this day as ever now it is that Christ loves and lives And wherefore lives but only to love us and to intercede for us Christ makes our salvation his constant calling he is ever at his work Yesterday and to day and for ever there is not one hour in the day nor one day in a year nor one year in an age wherein Christ is not busie with his Father in this heavenly imployment of interceding for us He loved us before he died for us his love being the cause why he died for us and he loves us still in that now he intercedes for us it is as much as to say Christ hath loved us and he repents not of his love love made him dye for us and if it were to do again he would dye over again yea if our sins had so required that for every elect person Christ must have dyed a several death Love love would have put him willingly upon all these deaths O the loves of Christ towards our poor souls If I might but stay and take some turns in this large Field of love How many thousands of particulars might I draw out of Scripture expressing Christ's love to us in this respect though he be in Heaven yet by vertue of his intercession he bears us in his hands yea he leads us by the hand and arms too I taught Ephraim to go taking them by their arms but they knew not that I healed them he dandles us on his knees Isa 40 11. Hos 11.3 Deut. 32.11 12. he bears us on his wings As an Eagle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them and beareth them on her wings so the Lord alone doth lead us he carries us on his shoulders as the man found his sheep and laid it on his shoulders rejoycing Nay I must yet come nearer Luke 15.5 for Christ by his intercession sets us nearer yet His left hand is under us Cant. 2.6 and his right hand doth imbrace us he wears us in Heaven as a bracelet about his arms which made the Spouse cry out O set me as a seal upon thine arm Cant. 8.6 he stamps and prints us on the palms of his hands Behold I have graven thee on the palms of my hands Isa 49.16 as if our names were written in letters of blood upon Christ's flesh he sets us as a seal upon his heart that is the expression of the Spouse too O set me as a seal upon thine heart Nay Cant. 8.6 so precious are the Saints to Jesus Christ that they lodge in Heaven in his bowels and in his heart for they dwell in Christ Hereby we know that we dwell in him 1 John 4.13 1 John 4.16 and they dwell in God and dwell in love For God is love and he that dwelleth in love dwelleth in God I know not what more to say you know the manner of the high Priests was to carry the names of the children of Israel into the Holy of Holies on their shoulders and on their breasts but was it ever heard that any high Priest besides the great high Priest of our profession should carry the names of thousands and millions on his shoulders and on his arms and on his hands and on his wings and on his bosom and on his heart nay in his heart and in his bowels as a memorial before the Lord O unmatchable love Methinks this love of Christ should now change my soul into a Globe or Mass of Divine love towards Christ as it were by the Spirit of the Lord. Methinks a sight of Christ in his presenting himself and his sacrifice to his Father for me should so enamour my soul as that I should delight in no other sight but this then is a Christian sweetly exercised when as the golden Ball of Divine Love is tossed to and again betwixt Christ's bosom and his and in this respect it is a wonder that before this I am not sickned and overcome with love and ready to cry out with the Spouse O stay me with flaggons Cant. 2.5 and comfort me with apples for I am sick of love O I am wounded with the arrows of love so as neither grave nor death nor hell neither Angels nor principalities nor powers nor things present nor things to come can ever lick these wounds or enbalm or bind them up O my Christ my Lord my Jesus What should I do but yield over my self as a Spouse under the power of her husband what should I do but lose my self in such a deep Ocean of loves stronger than wine hotter than coals of Juniper which hath a most vehement flame 2. Another motive of our love to Christ it is our propriety in Christ 1 Cor. 6.19 Ye are not your own said the Apostle of us and he is not his own may we say of Christ If any ask how may this be I answer That the soul in loving Christ is not her own and in regard of loving Christ is not his own every one makes over it self to another and propriety or interest to it self on both sides ceaseth My Beloved is mine and I am his Cant. 2.16 saith the Spouse not as if Christ should leave off to be his own or to be a free God when he becometh ours no no but he so demeans himself in respect
of his loves as if he were not his own he putteth on such relations and assumes such offices of engagement as if he were all for us and nothing for himself thus he is called a Saviour a Redeemer a King a Priest a Prophet a Friend a Guide an Head an Husband a Leader Ransomer Intercessor and what not of this nature O my soul come hither and put thy little candle to this mighty flame if thou hadst ten hearts or as many hearts in one as there are elected Men and Angels in Heaven and Earth all these would be too little for Jesus Christ only go as far as thou canst and love him with that heart thou hast yea love him with all thy heart and all thy soul and all thy might and as Christ in loving thee is not his own so let thy soul in loving Christ be not her own Come love thy Christ and not thy self possess thy Christ and not thy self enjoy thy Christ and not thy self live in thy Christ not in thy self solace thy self in Jesus Christ not in thy self say with the Apostle Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me Certainly if ever thou comest to love Christ truly thou canst not but deny thy self and all created lovers This love will screw up thy soul so high above the world and above thy flesh and above thy self and above all other lovers that nothing on this side Christ whether in heaven or on earth will come in competition with him Suppose a man in the top of a Castle higher than the third Region of the Air or near the Sphere of the Moon should look down to the fairest and sweetest Meadows or to a Garden rich with Roses and Flowers of all sweet colours and delicious smells certainly he should not see or feel any sweetness pleasantness colour smell because he is so far above them so the soul filled with the love of Christ is so high above all created lovers that their loveliness cannot reach or ascend to the high and large capacity of a spiritual soul O for a soul filled up with all the fulness of God! O for a soul stretched out to its widest capacity and circumference for the entertainment of God! Eph. 3.18 19. O my soul that thou wert but able to comprehend with all the Saints what is the breadth and length and depth and height and to know the love of Christ that passeth knowledge Surely if Christ be mine if his death be mine his resurrection mine his ascension mine his session mine his intercession mine How should I but love him with a singular love farewel world and worldly glory if Christ come in room it is time for you to vanish I shall little care for a Candle when the Sun shines fair and bright upon my head What is my name written on the heart of Christ doth he wear me as a Favour and Love-token about his arms and neck is he at every turn presenting me and my duties to his heavenly Father Cant. 4.9 O thou hast ravished my heart my King my Jesus thou hast ravished my heart with one of thine eyes and with one chain of thy neck Suppose O my soul thou hadst been with Christ when he washed his Disciples feet and that he should have come and have washed thy feet Would not thy heart have glowed with love to Jesus Christ why Christ is now in glory and now he takes thy filthy soul and dirty duties and washes as it were the feet of all that he may present them to his Father thou canst not shed a tear but he washes it over again in his precious blood and perfumes it with his glorious intercessions Oh what cause hast thou to love Jesus Christ Oh you that never loved Christ come love him now and you that have loved Christ a little O love him more Above all let me O my soul charge upon thee this duty of love O go away warmed with the love of Christ and with a love to Christ SECT VII Of joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on this work of our salvation in his intercession Surely this is glad tydings of great joy when wicked Haman procured letters from King Ahasuerus for the destruction of all Jews then Esther the Queen makes request to the King that her people might be saved and Haman's letters revoked Esther 5.3 8.15 16 17. And the King said to her What wilt thou Queen Esther and what is thy request and it shall be given thee O the joy of Jews at this happy tidings Then the City of Shushan rejoyced and was glad then the Jews had light and gladness and joy and honour in every province and in every City whithersoever the Kings Commandment and his Decree came the Jews had joy and gladness a feast and a good day Is not this our very case was there not a Law against us an hand-writing of Ordinances a sentence of a double death of body and soul had not Satan as wicked Haman accused us and sought by all means our condemnation but yet behold not only an earthly Esther but Jesus the Son of God was willing for our sakes to come down from Heaven and he it was that took away the hand-writing of Ordinances and cancelled it upon the Cross that ascended into Heaven and there makes requests for us and he it is in whom his Father is well pleased never comes he to his Father but he obtains the grace of the golden Scepter no sooner he cryes I will that these poor souls may be eternally saved but his Father answers Amen Be it so be it O my Son even as thou pleasest O that we could joy at this O that we could imitate the Jews O that light and gladness and joy and honour would possess our souls if at Christ's birth was such and so much joy because a Saviour was proclaimed Is not our joy to be heightened when salvation is effected if the first act of Christ's mediation was so joyous shall not the last act of his mediation be much more joyous But I hear many objections which keep back joy they are as bars and hindrances at the doors of many heavy hearts that joy cannot enter in I shall instance in some O I am much opposed here in this world sayes one men are as wolves and devils Psal 22.16 Dogs have compassed me the assembly of the wicked have enclosed me they have no bowels they persecute reproach revile so that I am killed all the day long And what then what matters oppositions of men so long as Christ doth intercede for thee in Heaven O remember Christ's bowels it may be he suffers men to be merciless on earth that thou mayst look up and behold how merciful he is who sits above and tell me hast thou no experience of this truth doth not relief strangely come in now and than why write upon
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
of its Agony when it is striving as for Life and Death if Help come not at first Call it prayes again and that more earnestly Faith is very urgent with God and the more slack the Lord seems in answering the more earnest is Faith in plying God with its Prayers It will wrestle with God as Jacob with the Angel it will take no Denyal but will crave still Bless me even me also O send me not away without a Blessing 2. Sometimes God answers in part He speaks as it were out of a Dark Cloud He gives some little Ease but He speaks not full Peace In this manner He speaks to the Woman Go thy way and sin no more He doth not say Go in Peace thy Sin is forgiven thee John 8.11 No no but Go thy way and sin no more Hereby Faith usually gets a little Strength and looks after the Lord with more Hope It begins to plead with God as Moses did O Lord Thou hast begun to shew Grace unto Thy Servant go on Lord to manifest unto me all Thy Goodness Here Faith takes a little hold on the Covenant of Grace It may be the Hand of Faith is feeble shaking and trembling yet it takes a little Hold it receives some Encouragement it finds that its former Seeking is not in vain 3. Sometimes God answers more fully and satisfactorily He applyes some Promise of Grace to the Conscience by His Spirit He lets the Soul feel taste the Comforts of himself or of such and such a Promise more effectually than ever before Fear not Isa 41.10 saith God for I am thy God Here Faith waxeth bold and with a glad Heart entertains the Promise brought Home unto it The Apostle calls this the Embracing of the Promises Now Heb. 11.13 Embracing implies an Affectionate Receiving with both Arms opened So the Soul embraceth the Promise and the Lord Jesus in the Promise and having Him like Simeon in his Arms it layes Him in the Bosom it brings Him into the Chamber of the Heart there to rest and abide for ever And now is the Covenant struck betwixt God and the Soul Now the Soul possesseth God in Christ as her own it rests in Him and is satisfyed with Him it praiseth God for his Mercy as Simeon did when he had Christ in his Arms it commits it self wholly and for ever to that Goodness and Mercy which hath been revealed to it O my Soul Hast thou come thus by little and little to touch the Top of Christ's Golden Scepter Why then Is thy Hand given to God Then art thou entred into a Covenant of Peace Christ's Offering and thy Receiving the Covenant of Grace bears a sweet Agreement an harmonious Conformity 2. God in Christ keeps Covenant with us so we through Christ should be careful and diligent to keep Covenant with God In the Things of this Life a strict Eye is had to the Covenants we make Now it is not enough for us to enter into Covenant with God but we must keep it The Lord never will never hath broken Covenants on His Part but Alas we on our Parts have broken the first Covenant of Works Take heed we break not the second for then there remains not any more place for any more Covenants As the Lord keeps Covenant with us so let us keep Covenant with Him and therein is the Blessing Psal 103.17 18. The Mercy of the Lord is from Everlasting to Everlasting to such as keep his Covenant There is much also in this keeping of the Covenant and therefore give me leave a little to enlarge Sundry Acts of Faith are required to this keeping of the Covenant As thus 1. Faith in keeping the Covenant hath alwayes an Eye to the Rule and Command of God As in Things to be believed Faith looks on the Promise so in Things to be practised Faith looks upon the Command Faith will present no strange Fire before the Lord it knows that God will accept of nothing but what is according to His own Will 2. As Faith takes Direction from the Rule so in keeping of the Covenant it directs us to the right End that is to the Glory of God We are of Him and live in Him and by Faith we must live to Him Rom. 14.7 8. 2 Cor. 5.15 Psal 50.15 Psal 86.12 for Him For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Again He died for all that they which live should not henceforth live unto themselves but unto Him which died for them This God claims as His right and due Thou shalt glorifie Me saith God Yes saith Faith I will glorifie thee for ever 3. Faith in keeping the Covenant shields the Soul against all Hinderances that it meets withal As for instance Sometimes we are tempted on the Right Hand by the Baits and Allurements of the World All these will I give thee saith the World if thou wilt be mine but then Faith overcomes the World by setting afore us better Things than these Sometimes we are tempted on the Left Hand by Crosses Afflictions Persecutions and Sufferings for the Name of Christ but then Faith helps us to overcome and makes us Conquerours through Christ that loved us by setting before us the End of our Faith and Patience Heb. 12.2 It is said of Jesus That for the Joy that was set before Him He endured the Cross and despised the Shame 4. Faith encourageth the Soul that the Lord will have a Gracious Respect unto its keeping Covenant Acts 10.33 In every Nation he that feareth Him and worketh Righteousness is accepted with Him Surely this is no small Encouragement to well-doing What would not a Servant do if he knew his Lord will take it in good part Now Faith assures the Soul there is not one Prayer one Holy Desire or one Good Thought or Word which is spoken or done to the Glory of God but God takes notice of it and accepts it in good part Then they that feared the Lord Mal. 3.16 spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before Him for them that feared the Lord and that thought upon His Name 5. Faith furnisheth the Soul with Strength and Ability to keep the Covenant By Faith we get a Power and Strength of Grace As thus 1. By Faith we look at Christ as having all Fulness of Grace in Himself It pleased the Father Col. 1.19 that in Him should all Fulness dwell All others have but their Measures some more some less according to the Measure of the Gift of Christ but Christ hath received the Spirit John 3.34 not by Measure but in the Fulness of it 2. By Faith we know that whatever Fulness of Grace is in Christ He had it not for Himself
not I hearken after him but he speaks not I call but he answers not O my Lord if I had never known thee I could have lived without thee but this is my misery not so much that I am without thee as that I have lost thee many are well without thee because they never enjoyed thee the children of beggars count it not their misery that they are not Princes but oh the grief when the children of Princes shall be turned to beggars O my Lord once I had thee but now I have lost thee yea I have lost thee every jot and piece and parcel of thee O ye Apostles Where is the dead body of my Lord O Sir Angel tell me if you saw his torn his macerated crucified body O grave O death shew me is there any thing of Christ's body though but a few dead ashes in your keeping no no all is gone I can hear nothing of what I would hear death is silent the graâ—e is empty the Angels say nothing to the purpose the Apostles are fled and they I know not who have taken away my Lord and I know not where they have laid him 2. After this Christ himself appears but first as unknown and then as known 1. As unknown She turned her self back and saw Jesus standing John 20.14 15. and knew not that it was Jesus Jesus saith unto her Woman Why weepest thou whom seekest thou she supposing him to be the Gardiner c. In this Apparition of Christ unknown I shall only take notice of Christ's queâ—â—ion anâ— Maries inquisition his question is in these words Woman Why weepest thou whom seekest thou 1. Why wâ—epest thou This very question the Angels asked her before and now Christ asks it again sure there is something in it and the rather we may think so because it is the first opening of his Mouth the first words that ever came from him after his rising again Some say that Mary Magdalen represents the state of all mâ—nkind before this day viz. One weeping over the grave of another as if there were no hope and now at his resurrection Christ comes in with weep not Woman Why weepest thou q. d. there is no cause of weeping now Lo I am risen from the dead and am become the first-fruits of them that sleep And yet we may wondâ—r at the question Why should Christ demand of Mary why she wept but a while since shâ— saw him hanging on a tree with his head full of thorns his eyes full of tears his ears full of blasphemies his mouth full of gall his whole person mangled and disfigured and doth he ask her Woman Why weepest thou scarce three dayes since she beheld his arms and legs racked with violent pulls his hands and feet bored with nails his side and bowels pierced with a spear his whole body torn with stripes and gored in blood and doth he ask her Woman Why weepest thou she saw him on the cross yielding up his soul and now she was about to anoint his body which was the only hope she had alive but his body is removed and that hope is dead and she is left hopeless of all visible help and yet doth he ask her Woman Why weepest thou O yes though it may be strange yet it is not a question without cause she weeps for him dead who was risen again from the dead she was sorry he was not in his grave and for this very cause she should have been rather glad she mourns for not knowing where he lay when as indeed and in truth he lay not any where he is alive and present and now talks with her and resolves to comfort her and therefore Woman Why weepest thou 2. Whom seekest thou she seeks Christ and Christ asks her Woman Whom seekest thou We may wonder at this also if she seek Christ Why doth she not know him or if she know Christ Why doth she seek him still O Mary Is it possible thou hast forgotten Jesus there is no part in thee but is busie about him thy eye weeps thy heart throbs thy tongue complains thy body faints thy soul languisheth and notwithstanding all this Hast thou now forgotten him What are thy sharp eyes so weak sighted that they are dazled with the Sun and blinded with the Light O yes a shower of tears comes betwixt her and him and she cannot see him or it may be Her eyes were holden that she should not know him Luke 24.16 or it may be he appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some other shape such as resemble the Gardiner whom she took him for howsoever it was She saw Jesus standing but knew not that it was Jesus and therefore saith Jesus to her Woman Why weepest thou whom seekest thou There is a double presence of Christ felt and not felt the presence felt is when Christ is graciously pleased to let us know so much and this is an heaven upon earth The presence not felt is that secret presence when Christ seems to draw us one way and to drive another way So he dealt with the Woman of Canaan he seemed to drive her away but at the same time he wrought in her by his Spirit an increase of faith and by that means drew her to himself Thus may a soul suppose Christ lost and seek and weep and weep and seek and yet Christ is present 2. For Maries enquiry She supposing him to be the Gardiner said unto him Sir If thou hast born him hence tell me where thou hast laid him and I will take him away In the words we may observe first her mistake 2. Her speech upon her mistake 1. Her mistake She supposing him to be the Gardiner O Mary hath Christ lived so long and laboured so much and shed so many showers of blood to come to no higher preferment than a Gardiner this was a very strange mistake and yet in some sence and a good sence too Christ might be said to be a Gardiner As 1. It is he that gardens all our souls that plants in them the seeds of righteousness that waters them with the dew of grace and makes them fruitful to eternal life 2. It is he that raised to life his own dead body and will turn all our graves into a garden-Plot Thy dead men shall live together Esa 26.19 with my dead body shall they arise awake and sing ye that dwell in dust for the dew is as the dew of herbs and the earth shall cast out the dead Besides there is a mystery in her mistake As Adam in the state of grace and innocency was placed in a garden and the first office allotted to him was to be a Gardiner so Jesus Christ appeared first in a garden and presents himself in a Gardiners likeness And as that first Gardiner was the Parent of sin the ruine of mankind and the Author of death so is this Gardiner the ransome for our sins the raiser of our ruines and the restorer of our
this vivification By this meanes it was that those dead bones were quickened in Ezekel's prophesie viz. by the Prophets prophesying upon them And he said unto me son of man prophesie upon these bones Ezek 37.4 and say unto them O ye dry bones hear the Word of the Loâ—d And by this means it is that dead souls are quickened the Ministry of the Word is the Trumpet of Jesus Christ when that sounds who knows but he may quicken the dead hearken therefore to this Word of God 2. Act saith upon the Lord Jesus as to justification As is the clearness and fixedness of our souls in bottoming our selves on Christ for righteousness so will be our quickness Luke 7.47 and successfull prâ—gress in the work of holiness because Maries sins which were many were forgiven her therefore she loved much but to whom little is forgiven the same loveth little Many a soul loseth much of vivification for want of clearness in its justification or for want of setledness and stronger measure of acting faith Oh what life would be raised as to holiness what working binding filling the laws of love retribution thankfulness would there be when we see our selves clearly reconciled with God and wrapt up in the foldings of everlasting love 3. Trace every Ordinance and every duty for the appearings of the Son of God Be much in Prayer hearing reading fellowship with the Saints living in the fulness of Sacraments be much in secret conversings with God in meditation expâ—sâ—ulation enquiries searchings and which is a precious work be much in diligent watching of and hearkening and listening to the movings workings hints intâ—mations of the Spirit of God be much in observing the methods and interpreting the meanings and language of God in all his secret dispensations with the soul Certainly there will be abundâ—nce of the life of God conveyed to him that walks in these paths Blessed are they that dwell in thy house might David well say and one Reason is pertinent to this case Luke 15.17 because In our fathers house is bread enough and to spare while the Prodigal that goes out from it shall feed upon husks and with Ephraim swallow up the East-wind Oh for a Spirit of Prayer Meditation c. Oh for a Spirit even swallowed up in communion with God! Isa 64 5. Thou meetest him that worketh righteousness and those that remember thee in thy wayes 4. Look much at Christ raised Christ Glorified Christ's Resurrection was the beginning of his glory and therein is comprehended both the glory that draws desires towards Christ Psal 34 5. Psal 123.1 2. and the grace and power that establisheth faith in its depenâ—ancy They looked unto him and were lightened unto thee lift I up mine eyes O thou that â—wettest in the heavens behold as the eyes of the servants look unto the hand of their Mastâ—rs and as the eyes of a maiden unto the hand of her Mistris so our eyes waâ—te upon the Lord our God It is said of Moses Heb. 11.27 that he endured affliction as seeing him who is invisible Oh could we keep our hearts in a more constant view and believing meditation of the glory of Christ our faces would certainly bring some beams of Divinity with them from the Mount 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory The very beholding of Christ hath a mightty conforming and assimilating vertue to leave the impressions of glory upon our Spirits 5. See our own Personal vivification linked unseparably unto and bottomed unremoveably upon the resurrection of Christ when we can by faith get a sight of this it is not to speak how couragiously and successfully the soul will grapple in the controversies of the Lord against the Devil and our own deceitful hearts with what strength could Joshua Gidion c. go on when backed with a promise and their Spirits setled in the perswasion of it and what use will the promises be in this kind and more than all the life and resurrection of Jesus Christ when we can clearly and steadfastly rest upon this that there is an inseparable connection betwixt the resurrection of Christ and our personal holiness and perseverance to the end Oh that I could act my faith more frequently on Christs resurrection so that at last I could see it by the light of God to be a destinated principle of my vivification in particular what a blessed means would this be 6. Walk as we have Christ Jesus for an example This example of Christ though it be not ours as it is the Socinians totum Christi yet certainly it yields much to our vivification who can deny but that acting with the pattern ever in ones eye is very advantageous come then and if we would live the life of God let us live as Christ lived after his resurrection But how is that I answer 1. See that we return to the grave no more take heed of ever returning to our former state you may say what needs this Caveat hath not Christ said He that liveth and believeth in me shall never dye or never fall away I answer it is true they shall never totally and finally fall away yet they may fall foully and fearfully they may lose that strength and vigour that sense and feeling which sometimes they had they may draw so nigh to the grave as that both by themselves and others they may be accounted amongst them that go down to the pit free among the dead Psal 88.5 as Heman saith of himself The Apostle saith something that might even startle Christians he tells of some who have been once enlightened by the Word and have tasted of the heavenly gift some flashes of inward joy and peace and were made partakers of the holy Ghost the common gifts and graces of the Spirit and have tasted the good Word of God have found some relish in the sweet and saving Promises of the Gospel and the powers of the world to come have had some ravishing apprehensions of the joyes and glory in Heaven and yet fall away by a total Apostacy Christians Heb. 6.4.5 6. how far goes this I know it is said only of such who have a name to live and no more but surely it gives a warning to us all that we come not nigh the verge the brink of the grave again let us not give way to any one sin so as to live in it 2. Let us evidence our resurrection Christ being raised he shewed himself alive by many infallible proofs so let us evidence our vivification by many infallible proofs i.e. Let us yield up our selves unto God as those that are alive from the dead Rom. 6.13 Col. 3.2 let us walk as men of another world If ye be risen with Christ seek the things which are above where Christ sitteth on the right hand of God let us serve God