Evum of eternity he was doing these things 1. Some things in relation to himself 2. Some things in relation to his creatures 1. Some things in relation to himself and those things were either proper or common to the three persons 1. The things proper to each of the persons were those internal incommunicable actions of God as 1. To beget and that belongs onely to the Father who is neither made nor created nor begotten of any 2. To be begotten and that belongs onely to the Son who is of the Father alone not made nor created but begotten 3. To proceed from both and that belongs onely to the Holy Ghost who is of the Father and the Son neither made nor created nor begotten but proceeding And these were Gods actions in that eternity before all worlds the Father was begetting God the Son the Son was begotten of God the Father the Holy Ghost was proceeding from God the Father and God the Son But what were these actions of God never in action during all that eternity yes as they are called internal actions so they are permanent look as the Sun doth alwayes beget his beams and both Sun and beams do send forth the heats So the Father from all eternity ever did and now doth and ever will beget his Son and both the Father and the Son ever did and now do and ever will aspire and breath forth the Holy Ghost And therefore Origâ—n saith well Oâ—â—g hâ—â— â—in Jeâ—â—m Heb. .3 Prov. 8.25 Our Jesus is the brightness of Gods glory now the brightness of glory is not once begotten and then afterwards leaves to be begotten but as often as the glory riseth from whence the brightness springeth so often doth the brightness of glory arise Before the hills was I brought forth Some translate thus ante colles generat and not as others generavit me before the mountains were setled he begetteth me Surely the Son of God is ever begetting and the Holy Spirit is ever proceeding 2. The things common to the three persons in that eternity were those internal actions of God wherein the three persons did communicate as 1. That one was in another and possessed one another the Father remaining with the Son the Son with the Father and the Holy Ghost in P ov 8.22 John 1.1 John 14.10 and with them both Thus we read of Christ the Lord possessed me in the beginning of his way before his works of old And in the beginning was the word and the word was with God And I am in the Father and the Father in me 2. That one glorified another John 17 5. the Father glorified the Son and the Son glorified the Father and the holy Ghost glorified both the Father and the Son And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was 3. That one delighted in another the Father delighted in the Son the Son delighted in the Father Prov. 8.30 and the Holy Ghost delighted in them both then I was by him as one brought up with him and I was daily his delight rejoycing alwayes before him I was daily his delight in the Original delights intimating that the Son was variety of delights unto his Father rejoycing alwayes before him Christ speaks in terms very quaint and familiar alwayes rejoycing q. d. greatly sporting it is a Metaphor or simile taken from little ones which sport and play before their parents O see how the Father and the Son rejoyce in one anothers fellowship nay see how they spend that long eternity before the creation in nothing but reioycing and delights The Father delights in his Son and the Son rejoyceth in his Father Consider O my Soul thou hast sometimes had a tickling to know what God was a doing before the Creation why now be sober and satisfied with this knowledge God spent all that time if I may call it time in delighting himself in Jesus why this was Gods work to delight in his Son and he so delighted in him that he desired no other pleasure than the company and beholding of him which accordingly he twice told from heaven while Christ was on earth saying This is my beloved Son in whom I am well pleased in whom I am well pleased The first sound was at his Baptisme Matth. 3.17 and the second at his transfiguration Mat. 17.5 2. Some other things God was a doing in relation to his creatures they will fall in at our next consideration only this by the way As God and Christ rejoyced in the fruition of one another without communicating the notice thereof to any creature so in the next verse we find them rejoycing in the salvation of men Prov. 8 3â— and my delights were with the sons of men Amidst the other considerations O my soul think of this what that God from all eternity should delight in thy salvation why this consideration sets out to purpose the heart and desire of God to save thy soul for 1. Delights arise out of the strongest and choycest desires men are pleased with many things in which they delight not 2 God and Christ are mentioned here to delight in this work and in no other work of theirs not in the Angels not in the world nor in any thing in it 3. This their delight is mentioned next to their delighting in each other 4. This delight is aforehand whilest Gods heart was only in the expectation and his mind but laying the plot of thy salvation all these argue how great a matter this was in Gods esteem and how much his heart was in it even from everlasting O let these fall into thy consideration 2. Consider Jesus meerly in his relation to us consider him in that great transaction betwixt God and him for our salvation And that we may settle our thoughts and dwell here 1. Consider the Project The great God having entertained thoughts within himself to communicate himself out of his aloneness everlasting he layes this plot that all he would do in that respect it should be to the praise of the glory of his grace Ephes 2.6 O my soul consider meditate and muse on this plot of the Almighty it is contained by the Apostle in a very few words do thou weigh them all here is 1. The Praise 2. The glory 3. Of his Grace 1. Praise is a setting forth of this or that by word or deed or gesture it containes in it reverend respect an high esteem a strong admiration 2. Glory is the glorious being or essence of God the glory of God in himself Sometimes we read of the glory of his power that is his glorious essence which is most powerful and sometimes of the glory of his Majesty that is his glorious essence which is most Majestical 2 Thes 1.9 Isa 2.16 Ephes 1.6 and sometimes of the glory of his grace that is his glorious essence which is most gracious and merciful but 3. Why the
Son Jesus Christ 1 John 1.3 Rev. 3.20 Cant. 1.1 2 Deut. 4.7 and Christ is said to come and sup with us and to kiss us with the kisses of his mouth and to be near to us in all that we call upon him for surely this is the highest happiness of the Saints that God is their God when they can say this they have enough if we could say this House is mine this Town this City this Kingdom this World is mine what is all this O but when a Christian comes at length and sayes this God that made all the world is mine this is enough indeed this is the greatest promise that ever was made or ever can be made to any creature Angels or Men herein if we observe it God gives himself to be wholly ours consider God essentially or personally Consider Jehovah Elohim all is ours God in his essence and glorious attributes communicates himself to us for good and God personally considered as Father Son and Holy Ghost they all enter into Covenant with us 1. The Father enters into Covenant with us he promiseth to be a father to us hence saith the Lord Israel is my Son my first born and again is Ephraim my dear Son Exod. 4.22 Jer. 31.20 Psal 14.11 Psal 103.13 is he a pleasant Child the Lord speaketh as through he were fond of his Children as delighting in them for so it is said the Lord taketh pleasure in them that fear him or as pitying of them for so it is said likewise like as a father pitieth his Children so the Lord pitieth them that fear him 2. The Son is in Covenant with us and speaks to us in this language thou art mine how comes that about why I have redeemed thee I have called thee by thy name Isa 43.1 and therefore thou art mine this is Christ's Covenant with us he brings us back to his Father from whose presence we were banished and sets us before his face for ever he undertakes for us to take up all controversies which may fall out between God and us he promiseth to restore us to the Adoption of Sons and not only to the title but to the inheritance of Sons that we might be where he is Joh. 17.24 Heb. 10.14 15 16. 3. The Holy Ghost makes a Covenant with us By one offering he hath perfected for ever them that are sanctified whereof the Holy Ghost also is a witness and a worker This is the Covenant that I will make with them I will put my Law into their hearts and in their minds will I write them I know the Father is implyed in this yet here is the proper work of the Holy Ghost what the Father hath purposed for us from all Eternity and the Son hath purchased for us in his time that the Holy Ghost effects in us and for us as in our time he applyes the blood of Christ for the remssion of Sins he writes the Law in our hearts he comforts us in our sadness he supports us in our faintings and guides us in our wanderings Now he that effects these things for us and in our behalf he is therefore said to make a Covenant with us Thus Elohim God personally considered Father Son and Holy Ghost are in Covenant with us 4. This is the great promise what can be greater when God said to Abraham I will be thy God Heb. 6.13 what could he give more so when God tells us I am the Lord thy God what could he say more God having no greater to swear by saith the Apostle he swore by himself So God being minded to do great things for his People and having no greater thing to give he gives himself O the goodness of God in Christ I am the Lord thy God 5. Let us see the fruit of this in reference to Israel which brought thee out of the Land of Egypt out of the house of bondage This was God's promise long before to Abraham know of a surety Gen. 15.13 4. that thy seed shall be a stranger in a Land that is not theirs and shall serve them and they shall afflict them four hundred years and also that Nation whom they shall serve will I judg and afterwards they shall come out with great substance See here Israel must be strangers in Egypt and serve the Egyptians four hundred years but then he will bring them out of the land of Egypt and out of their servile bondage why this argues that God is Jehovah now he has performed what he had foretold and this argues that God in Christ is our Redeemer for what was this redemption from Egypt but a type of our freedom from sin death and hell here is the work of redemption joyned with that great name Jehovah Elohim to signifie that such a redemption is a clear testimony of a true and mighty God Whether this were laid down only as a peculiar argument to the Jews to keep the Commandments or it belongs also to us being grafted in and become of the same stock with them I shall not dispute this is without any controversie that their bondage was typical and ours spiritual you see the good things promised in this Covenant 6. What is the condition of this covenant on our part as we may gather it hence The condition of this covenant is faith in Jesus which is implyed in the promise I will be thy God or I am the Lord thy God and commanded in the precept built upon it thou shalt have me to be thy God or thou shalt have no other Gods before me But where is faith in Jesus Christ mentioned either in promise or precept I answer if it be not expressed it is very plainly intended or meant God is not the God of Israel but in and through the Mediator neither can Israel take God to be their God but by faith in the Messiah In the prophets we read frequently these exhortations trust in the Lord commit thy self unto the Lord lean upon the Lord and roul thy burden upon the Lord but what the Prophets exhort unto that is commanded in this expressure of the Covenant and who can trust in the Lord or commit himself to the Lord or lean upon the Lord or roul his burthen on the Lord if he be a sinner unless it be in and through a Mediator Israel must walk before God in all well-pleasing and the Apostle tells us that without faith it is impossible to please God But to go further what is the meaning of this first commandment in the affirmative part but to have one God in Christ to be our God by faith it is true Heb. 11.6 there is no mention made of Christ or faith but that is nothing is there is no mention of Love and yet our Saviour discovers and commands it there when the Lawyer tempted Christ Master which is the great Commandment in the Law you know Christs answer Mat. 22.36 37 38. thou shalt love the Lord
into Faith I cannot tell but one would think that unbelief should be strangled quite slain upon this consideration all this O my soul thou hearest in the Gospel there is Christ incarnate set forth to the life there is Christ suing thy Loves and offering himself as thy beloved in thy own naure there it is written that God is come down in flesh with an Olive-branch of eternal peace in his hand and bids you all be witness he is not come to destroy but to save Oh that this encouragement might be of force to improve Christs glorious design to the supplying of all thy wants and to the making up of all thy losses believe Oh believe thy part in Christ incarnate SECT VI. Of loving Jesus in that respect LEt us love Jesus as carrying on the great work of our Salvation at his first Coming or Incarnation Now what is Love but an expansion or egress of the heart and spirits to the Object loved or to the Object whereby it is drawn or attracted Mark O my soul whatsoever hath an attractive power it is in that respect an Object or general cause of Love and canst thou possibly light on any Object more attractive than the Incarnation of Jesus Christ If Love be the Load-stone of Love what an attractive is this before thee methinks the very sight of Christ incarnate is enough to ravish thee with the apprehension of his infinite goodness see how he calls out or as it were draws out the soul to Union Vision and Participation of his Glory O come and yield up thy self unto him give him thy self and conform all thy Affections and Actions to his Will O love him not with a divided but with all thy heart But to excite this Love I shall only propound the Object which will be Argument enough Love causeth Love now as Gods first Love to man was in making man like himself so his second great Love was in making himself like to man stay then a while upon this Love for I take it this is the greater Love of the two Nay if I must speak freely I believe this was the fullest visible demonstration of Gods Love that ever was The Evangelist expresseth it thus God so loved the World John 3.16 that he gave his only begotten Son he gave him to be incarnate to be made flesh and to suffer Death but the extention of his Love lies in that expression he so loved So how Why so fully so fatherly so freely as no Tongue can tell no heart can think In this Love God did not only let out a mercy give out a bare grace in self but he took our nature upon him It is usually said that it is a greater love of God to save a soul than to make a World and I think it was a greater Love of God to take our nature than simply to save our souls for a King to dispense with the Law and by his own prerogative to save a Murderer from the Gallows is not such an Act of Love and Mercy as to take the Murderers Cloaths and to wear them as their Richest Livery Why God in taking our nature hath done thus and more than thus he would not save us by his meer Prerogative but he takes our Cloaths our Flesh and in that Flesh he personates us and in that Flesh he will die for us that we might not die but live through him for evermore Surely this was Love that God will be no more God as it were simply but he will take up another nature rather than the brightness of his Glory shall undo our souls It will not be amiss whil'st I am endeavouring to draw a Line of Gods love in Christ from first to last in saving Souls that here we look back a little and summarily contract the passages of Love from that eternity before all Worlds unto this present 1. God had an eternal design to discover his infinite love to some besides himself O the wonder of this was there any need or necessity of such a discovery Though God was one Deus unus licet solus non solitarius and in that respect alone as we may imagine yet God was not solitary in that eternity within his own proper essence or substance there were three Divine Persons and betwixt them there was a blessed Communication of Love Christ on Earth could say I am not alone because the Father is with me and then before the Earth was might the Father say I am not alone for the Son is with me and the Son might say I am not alone John 16.32 for the Father is with me and the Holy Ghost might say I am not alone for both the Father and the Son are with me though in that eternity there was no Creature to whom these three Persons should communicate their Love yet was there a glorious communication and breaking out of Love from one to another before there was a World the Father John 17.15 Son and Holy Ghost did infinitely glorifie themselves Joh. 17.5 Surely they loved one another and they rejoyced in the fruition of one another Prov. 8.30 Prov. 8.30 What need then was there of the discovery of Gods love to any one besides himself O my soul I know no necessity for it only thus was the pleasure of God Even so Father for so it seemed good in thy sight such was the love of God that it would not contain it self within that infinite Ocean of himself but it would needs have Rivers and Channels into which it might run and overflow 2. God in prosecution of his design creates a World of Creatures some rational and only capable of Love others irrational and serviceable to that one Creature which he makes the top of the whole Creation then it was that he set up one man Adam as a common person to represent the rest to him he gives abundance of glorious qualifications and him he sets over all the work of his hands as if he were the very Darling of Love if we should view the excellency of this Creature either in the outward or the inner man who would not wonder his body had its excellency which made the Psalmist say I will praise thee for I am fearfully and wonderfully made and curiously wrought in the lowest part of the Earth Psal 139.14 15. It is a speech borrowed from those who work Arras-work the body of man is a piece of curious Tapestry or Arras-work consisting of Skin Bones Muscles Sinews and the like what a goodly thing the body of man was before the Fall may be guessed by the excellent gifts found in the bodies of some men since the Fall as the Complection of David 1 Sam. 16.12 the swiftness of Hazael 2 Sam. 2.18 the beauty of Absolom 2 Sam. 14.25 If all these were but joyned in one as certainly they were in Adam what a rare Body would such a one be but what was this body in comparison of that soul
That he might give an example himself of the performance of that which he enjoyned others 5. That he might receive Testimony from Heaven that he was the Son of God 6. That he might fulfil all Righteousness not only the Moral but the Figurative Ceremonial and Typical Some think that the Ceremony to which our Saviour looked at in these words was the washing of the Priests in water when they entred into their Function Exod. 29.4 Lev. 8.6 And Aaron and his Sons thou shalt bring to the door of the Tabernacle of the Congregation and shalt wash them with water And surely this was the main reason of Christs being Baptized that by this Baptism he might be installed into his Ministerial Office 2. How did John know him to be Christ It is very probable he had never seen his Face before they had in their Infancy been driven to several places and they were designed to several imployments and never met as we may well conceive till now besides the Baptist speaks expresly I knew him not John 1.33 but he that sent me to Baptize with water the same said unto me on whomsoever thou shalt see the Spirit descending and abiding on him the same is he that Baptizeth with the Holy Ghost Now this descent of the Holy Ghost was not till after Baptism how then did he know him to be Christ The Answer is given by some thus that John knew Christ in some measure before his Baptism but he knew him not so fully as after when the Holy Ghost had descended on him Others thus that John knew Christ before his Baptism by a present revelation and after Baptism by a present sign it is not unlikely but John knew Christ at his first arrival by revelation for if whiles he was in his Mothers womb he knew Christ being yet unborn how much more might he know and acknowledg him now at his Baptism Thus Samuel knew Saul and thus John might know Christ But for that knowledg he had after Baptism it was a further confirmation of that same knowledg that he had before Baptism and that not so much for his own sake as for the Peoples John 1.34 I saw and bear record that this is the Son of God 3. Wherein was the Glory or excellency of Christs Baptism The Ancients give many Encomiums to it and in some respects prefer it to the Birth of Christ Aug. Serm. 36. thus Augustine Many great Miracles were at Christ's Birth but they were far greater at his Baptism the Holy Ghost overshadowed him in the Womb but he brightly shone on him in the River then was the Father silent not a word from him but now a loud voice is heard from Heaven This is my beloved Son in whom I am well pleased then was the Mother under suspition because she was found with Child without a Father but now is the Mother greatly honoured in that the Holy Child is Fathered by God himself then was Christ hid to the world and this made John the Baptist say there stands one amongst you whom ye know not He was before his Baptism as the Sun in a Cloud or a Pearl in a shell or a Gold-mine in a Field but now he appears in publick and to manifest his Glory the Heavens open and from the Heavens the Holy Ghost descends and alights upon his sacred head and God the Father gives a voice from Heaven declaring his Divinity to the world If the Jews require a sign here is not one but many signs at once which as Beams do discover a Sun so they discover this Sun of Righteousness to be risen amongst them and herein was the Glory of Christ's Baptism 4. What was the Prayer of Christ at or after his Baptism The Evangelist Luke Luke 3.21 speaks of his Prayer It came to pass that Jesus being Baptized and Praying the Heavens were opened This was the manner of those that were Baptized assoon as they were Baptized to come out of the water and Pray and some think that these words Mat. 3.36 they were Baptized of him in Jordan confessing their sins hath reference to this if so then Christ having no sins to confess of his own the tenour of his prayer must needs be to some other purpose But to what purpose some say to the same purpose as his Prayers were usually as in John 17. that his Father would preserve his Church in Vnity and Truth and that he would Glorifie his Church that they also might be one even as he and his Father are one and especially that many might be converted by his Ministry which he was now beginning Others think that this Prayer at this time was for that which followed upon his very prayer i.e. that the Holy Ghost might descend and that the Father would Glorifie the Son by a Testimony from Heaven Indeed the Text hath laid his Prayer and the opening of the Heavens so close together as that it seems to point out what was the tenour of his Prayer by the consequent of it Before the Heaven was mured up no Dove to be seen no Voice to be heard but streight upon it as if they had but waited the last word of his prayer all of them follow and in another place we find the like return upon the like prayer John 12.28 Father Glorify thy Name then came there a voice from Heaven saying I have both Glorified it and I will Glorifie it again one reason more if we consider that Christ was now to enter upon the great Work of our Redemption and the preaching of the Gospel it will be no less strange to conceive that he prayed for the visible sealing of him to that Work and Office by the coming of the Holy Ghost John 6.27 To this purpose is that of the Evangelist for him hath God the Father sealed it is a Phrase borrowed from them who give their Commissions under hand and seal and this is certain that upon his Prayer God sent the holy Spirit who sealed him or allowed and confirmed him to the Office of our Redemption and therefore very probable it is that his Prayer might tend to that purpose but herein take heed of excluding what was mentioned in the former opinion for my part I suppose Christs prayer was both for himself and all Believers that the holy Ghost might now be joyned to the water and that all others as should ever after believe in his Name as afterwards he enlargeth his Prayer might have the Holy Ghost descend upon them John 17.20 5. Why was it that the Holy Ghost descended on Jesus I answer for these reasons 1. That John the Baptist might be satisfied for this Token was given John when he first began to preach John 1.33 that upon whom he should see the Spirit descending and remaining on him the same is He which Baptizeth with the Holy Ghost It was a sure sign to the Baptist whereby to know the Christ whose Harbinger and
Prodromus he was 2. That Christ himself might be anointed or installed to his Function Isa 61.1 2. The Spirit of the Lord is upon me because the Lord hath anointed me to Preach good tidings unto the meek c. As Aaron and his Sons were anointed with material Oyl when they entred into their Offices so Christ was by the Spirit as it were anointed that so he might receive this Consecration and Institution for the Office that he was to enter on viz. the Preaching and Ministry of the Gospel 6. Upon what account was it that the Holy Ghost should reveal himself at this time and why in form of a Dove rather than some other form To the first I answer the Holy Ghost now revealed himself because the Spiritual Kingdom and Scepter of Christ in and by which he was to rule all Nations for ever was now at hand Dr. Lightf Harm of the Evang. It was agreeable saith my Author that the spiritualness of this Kingdom should be sealed and confirmed by the Holy Spirits shewing himself even in the beginning of it The carnal Rites of Moses were now to vanish and his Corporal and Ceremonial Observances were now to be changed into a Spiritual Worship and neither at Jerusalem or at Mount Gerazim nor elsewhere must there be any more adoration with fleshly and earthly Ceremonies John 4.21 24. but he that will Worship God must worship him in Spirit and Truth and therefore it is no wonder if now the Holy Ghost doth reveal himself I say now when his Spiritual Dominion by sanctification is to begin Secondly Because the Holy Ghost was now in especial manner to be restored again Some observe that he was visibly departed from Israel after the Death of the last Prophets and therefore now at his restoring he comes in a visible and apparent form and he lights on him to whom it belongs to give the Spirit and his gifts to whom he pleaseth As John had preached that Christ should baptize with the Holy Ghost so now the Holy Ghost comes and abides on Jesus Christ in the sight of John as if the Father should have said Now I seal that Power and Priviledge to Christ my Son which John hath spoken now the Holy Ghost is upon himself and hereafter he shall baptize others with the same Holy Ghost Thirdly Because at the beginning of the Gospel it was most sutable that a full clear and sensible demonstration of the whole Trinity should be made The Learned observe that the Holy Ghost in Scripture hath a special regard to express this Mystery of the Trinity upon singular occasions so the very first thing that is taught in all the Bible Gen. 1.1 2 3. is this same Mystery In the Begining God Created there is the Father and God said there is the Word or the Son and the Spirit of God moved there is the Holy Ghost And the very first word of the Bible that speaks of a man it holds out the Trinity as creating him and God said Let us make Man in our own Image he saith let us to shew the Trinity of persons Gen. 1.26 and he saith in our Image not in our Images to shew the Unity of Essence And when Moses begins to rehearse the Law to Israel the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Hear O Israel the Lord our God Deut. 6.4 the Lord is one The last word One denotes the Unity the three words the Lord our God answer the three Persons and the middle word our God deciphers fitly the second Person who assumed our Nature how fit then was it that at the beginning of the new world and the new Law and the Baptism of Christ the three persons should be revealed especially since he ordained Baptism to be admitted in all their names Baptising them in the name of the Father and of the Son Mat. 28.19 and of the holy Ghost But where is it revealed see Mat. 3.16 17. where the Father speaks from Heaven the Son comes out of the water and the holy Ghost appears in the likeness of a Dove This was the greatest meeting that ever was upon the earth every person of the Trinity gives some sensible evidence of his presence at it To the second why in the form of a Dove rather than some other form Many reasons are given as 1. To shew Christs innocency purity simplicity charity and love 2. To shew what innocency and harmlesness should be in those that are baptized 3. To answer the Figure in Noahs Flood for as a Dove at that time brought tidings of the abatings of the waters so now it brings tidings of the abating of Gods wrath upon the preaching of the Gospel the first Dove we find in the Bible is Noahs Dove with the Olive-Branch in her Bill proclaiming peace the next is Davids Dove with Feathers silver-white as noteing sincerity then Esays Dove mourning with her voice as signifying patience and lastly Christs Dove innocent and harmless now all these properties meet in this Dove the Spirit of God Much more might I add to these but I desire to hasten to some more edifying truths From this Baptism of Christ we may learn a practical necessary Truth Vse There is a Generation that cries down Baptism of water and upon this score because they suppose it was proper to John to Baptise only with water and to Christ to Baptise only with the holy Ghost and with fire Indeed Christ in his own person Baptized none otherwise but with the holy Ghost immediately after his Ascension he sent his Spirit upon the Church and baptized them with fire the spirit appearing like a flame and to this day though not visibly he Baptizeth all his Saints with the Holy Ghost and with fire but for all this he appointed John and not only John but all his Apostles and their Successors for ever to Baptise with water and they did so and yet do so obeying the preceptive words of Christ which are almost the last words that he spake upon the earth And though Christ did not Baptize with water yet Christ himself we see here was Baptized with water he himself enters at that door by which his Disciples must for ever follow after him and indeed therefore he went in at that door of Baptism that he might hallow or sanctifie the entrance which himself made to the house he was now a Building And for the difference they make betwixt Christ's Baptism and John's Baptism what 's this to the purpose we all know that in Baptism are two parts the outward part and the inward part you may call them if you please the outward Baptism and the inward Baptism the outward Baptism is of the Minister but the inward Baptism is of Christ But must we separate these or rather Joyn them if these in ordinary must be joined as we find them in Christ Mark 1.4 and as we desire they may
At the opening and discovery of Jesus Christ the kindness and pity and love of God our Saviour towards man appeared 3. Because this manifestation hath something in it of the removal of sin it is the voice of Christ unto such as are in sin Isa 65.1 Behold me the first step towards the remission of Sins is the beholding of Christ now we cannot behold him that will not come into view 1 John 3.5 and therefore saith the Apostle ye know that he was manifested to take away our sins 4. Because this manifestation hath something in it to the overthrowing of Satan for the while that Christ hid himself Satan blinded the minds of men but when once Christ the Image of God shone forth then Satan like Lightning fell down from Heaven 1 John 3.8 for this purpose the Son of God was manifested that he might destroy the works of the Devil 5. Because this manifestation tends to our believing in Christ and by consequence to our Salvation through Christ John 20.30 31. Many signs Christ did in the presence of his disciples which are not written but these are written saith John that ye might believe that Jesus is Christ the Son of God and that believing ye might have life through his Name Well but wherein was this first manifestation of Jesus I answer in those several witnesses that held him forth John 8.17 It is written in the Law saith Christ that the testimony of of two men is true but to manifest Christ were many witnesses As 1. From Heaven the Father is witness John 8.18 John 8.14 for see saith Christ the Father that sent me beareth witness of me and the Son is witness for so saith Christ I am one that bear witness of my self and though I bear record of my self yet my record is true for I know whence I came and whither I go Heb. 10.19 and the Holy Ghost is witness so faith Paul The Holy Ghost also is a witness to us and to that purpose he descended like a Dove and light upon him 2. On Earth John the Baptist is witness Mat. 3.16 John 5.33 John 1.7 for so saith Christ ye sent unto John and he bare witness unto the truth he came for a witness to bear witness of the Light that all men through Christ might believe No sooner was John confirmed by a sign from Heaven that Jesus was the Christ but he immediately manifests it to the Jews and first to the Priests and Levites sent in legation from the Sanhedrim he professed indefinitely in answer to their question that himself was not the Christ nor Elias nor that Prophet whom they by a special tradition expected to be revealed though they knew not when and secondly to all the People he professeth definitely wheresoever he saw Jesus Christ this is he yea he points him out with his finger John 1.29 Behold the Lamb of God that takes away the sins of the World Then he shews him to Andrew Simon Peter's Brother and then to another Disciple with him who both followed Jesus and abode with him all night John 1.39 Andrew brings his Brother Simon with him and Christ changes his Name from Simon to Peter or Cephas which signifies a Sone Ver. 42. Ver. 43. Ver. 44. Ver. 47. Then Jesus himself findes out Philip of Bethsaida and bade him follow him and Philip finds out Nathanael and bids him come and see for the Messiah was found when Nathanael came to Jesus Christ saw his heart and gave him a blessed Character Behold an Israelite indeed in whom there is no guile Thus we see no less than five Disciples found out at first which must be as so many witnesses of Jesus Christ And yet we find more witnesses The works saith Christ that I do in my Fathers name they bear witness of me These Works or Miracles of Christ were many John 10.25 but because we are speaking of his first manifestation I shall instance only in his first work which was at a Marriage in Cana of Galilee The power of Miracles had now ceased since their return out of Captivity the last Miracle that was done by man till this very time was Daniel's tying up the mouth of the Lions and now Christ begins He that made the first Marriage in Paradise bestows his first Miracle upon a Marriage-Feast O happy Feast where Christ is a Guest I believe this was no rich or sumptuous Bridal who ever found Christ at the magnificent Feasts or Triumphs of the great The state of a Servant in which state Christ was doth not well agree with the proud pomp of the World This poor needy Bridegroom wants drink for his Guests and assoon as the Holy Virgin hath notice of it she complains to her Son whether we want Bread or Water or Wine Necessaries or Comforts whether should we go but to Christ The Lord is my Shepherd and if that be so it wall surely follow I shall not want Psal 23.1 John 2.4 But Jesus answered her Woman what have I to do with thee mine hour is not yet come This shews that the work he was to do must not be done to satisfie her importunity but to prosecute the great work of divine designation In works spiritual and religious all outward relation ceaseth Matters of Miracle concerned the Godhead only and in this case O Woman what have I to do with thee We must not deny Love and Duty to Relations but in the things of God natural Endearments must pass into spiritual and like Stars in the presence of the Sun must not appear Paul could say Henceforth know we no man after the flesh yea though we have known Christ after the flesh 2 Cor. 5.16 yet now henceforth know we him no more At the Command of Jesus the water pots were filled with water and the water by his Divine Power is turned into Wine where the different dispensation of God and the world is highly observable Every man sets forth good Wine at first and then the worse But Christ not only turns water into Wine but into such Wine that at the last Draught is most pleasant the world presents us with fair hopes of pleasures honours and preferments but there 's bitterness in the end every sin smiles in the first address but when we have well drunk then comes that which is worse only Christ turns our water into Wine if we fill our water-pots with water if with David we water our Couch with our tears for sin Christ will come with the Wine of gladness sooner or latter and he will give the best wine at the last O how delicate is that new Wine which we shall one day drink with Christ in his Fathers Kingdom These were the first manifestations of Jesus you see he had several witnesses to set him forth some from Heaven and some on earth the Father Son and Holy Ghost witness from Heaven The Baptist Disciples and his works witness on earth and there 's no disagreement in their witness but all bring in this testimony of Jesus that he is the Messiah that is being interpreted John 1.41
revelling and dishonouring of God hath made them so pensive Why sinners your carriage grieves the very Spirit of God Gen. 6.6 You grieve God at the heart as it is expressed Gen. 6.6 and therefore no wonder if the godly cannot rejoyce in your sinful society you are the cause of their sadness but admit them once into the company and fellowship of the Saints and they know how to be joyful 4. If it be so that usually they are pensive and sad it is not because of Religion but because they are not more Religious because they find so much want of godliness in their own hearts Rom. 7.24 this was the cause of Pauls heaviness O wretched man that I am who shall deliver me from this body of death And yet know that all these sadnesses are true preparatives to joy and therefore in the very next words the Apostle breakes out into that sweet Doxology I thank God through Jesus Christ our Lord. Never was true sorrow for sin but it ended in rejoycings and praises and thanksgiving to God Why then be convinced Ah deceived souls say not that God is an hard Master reaping where he sowed not and gathering where he strawed not say not that his wayes are tedious and irksome and uncomfortable wayes but rather taste and see and try how good the Lord is experience the truth of these words My Yoak is easie and my Burthen is light What is lighter than that Burthen which instead of burthening Chears up the party on which it is laid Just like those burthens of Cinnamon that refresh those that carry them through the deep sands of Arabia An holy Divine once endeavouring to convince men of the sweetness and pleasantness of Gods wayes by his own experiences I call Hâ—aven and Earth to Record saith he that these things are truths of God they are not notions or conceits but certain realities Another flyes somewhat higher If men would in earnest sayes he abandon the Devils service and give up their names to Christ in truth and try I dare assure them in the Word of Life and Truth they would not exchange the saddest hour of all their life afterward with the prime and flower of all their former sensual pleasures Prov. 3.17 might they have ten thousand worlds to boot her wayes are wayes of pleasure saith Solomon Vse 2. Psal 1.1 2. Psal 119.1 Psal 40.8 2. You that are so convinc'd I beseech you carry on the work of God sweetly comfortably and with delight the Psalmist sayes Blessed is the man that delights in the Law of the Lord. And Blessed are the undefiled in the way who walk chearfully in the Law of the Lord. And blessed is the man that delighteth greatly in his Law And it is written upon the heart of Christ I delight to do thy will O my God yea they Law is within my heart as God loves a cheerful giver so a chearful server Come take my Yoak upon you saith Christ for my Yoak is easie it is not an Iron Yoak of Bondage but a Chain of heavenly Pearls to adorn your souls Quest 1 Oh but how should we carry on the Work the Yoak the Duty the Practise of Piety and of Religion pleasantly I answer Answ 1. Be sure to keep the heart right and upright within let all we do be in sincerity and let all we are in respect of the inner man be at peace within sence and reason can tell us that according to the tempter within so there is the relishing of things without he that acts in sincerity and hath peace within can easily go through the duties that are required without with joy and comfort 2. Exercise saith in the work and office of the Holy Ghost I mean that work and office to which the Holy Ghost is designed by the Father and the Son both to help his people and to be the Comforter of his people 1. The holy Ghost is designed to help his people Likewise the Spirit helpeth our infirmities the word in the Original †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 14.26 and 15.26 doth properly imply such an help Rom. 8.26 as when another man of strength and ability steppeth in to sustain the burthen that lyeth upon weak shoulders why this makes Christs Burthen light we do not bear all the weight for the holy Ghost puts under his shoulder 2. The Holy Ghost is designed to comfort his People Christ calls him the Spirit the Comforter because he brings in a kind of spiritual joy and spiritual comfort Mark it is not a natural but a spiritual joy Oh what a vast difference is there betwixt the comforts of a carnal heart and the comforts of the godly The one comes from a little meat or drink or creature vanity but the other comes from the exercise of Faith about the office of the Holy Ghost who is designed to this work surely here is the way to carry on duty sweetly and comfortably and with delight i.e. to be in the exercise of faith on the work and office of the Holy Ghost as he is our Helper and Comforter 1 Pet. 2.9 1 Pet. 2.9 3. Understand what is in Christian Religion and in the practise of it to cause delight As. 1. In every duty and gracious acting of it there is more of the Glory of God than in the whole frame of Heaven and Earth besides Herein is my Father glorified that you bear much Fruit John 15.8 Oh if we but thus looked at the profession and practice of Christian Religion we could not but take pleasure in it 2. In every duty and gracious acting of it there is the seed of glory and eternal life sometimes there breaks out in the very exercise of duty a joy in the Holy Ghost a foretast of Glory but howsoever there is the seed of Glory and though the seed of Glory be not seen but lye as it were under ground dead and unseen yet in time it will spring up unto eternal life why thus look at the practice of Religion and it will be sweeter to us than Honey and the Honey-Comb it will be more precious than Gold yea than much fine Gold But how should we know the difference betwixt the natural pleasantness and this Quest 2 spiritual pleasantness in Religion I know Christians may put a lustre upon the wayes of God by their natural pleasantness and chearfulness of spirit but because we speak of a spiritual joy and comfort and not of a natural wherein lies the difference I answer 1. If it be a spiritual pleasantness it will be serious I have said of laughter it is mad Answ Eccles 2.2 and of mirth what doth it There is much lightness and vanity in such breakings out of natural pleasantness but in spiritual pleasantness all is grave and sober and exceeding serious 2. If it be a spiritual pleasantness it can stand with repentance and humiliation and the fear of God rejoyce with trembling saith the Psalmist
from the custome of Kings who place those they honour anâ— to whom they commit the Power of government at their right hand more particularly this sitting at Gods right hand implies two things 1. his glorious exaltation 2. The actual administration of his Kingdom Phil. 2.9 1. Christ is exalted Wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every knee shall bow this Session is the supreme dignity and glory given by the Father unto Christ after his Ascension this Session is the peerless exaltation of the Mediator in his Kingdom of glory But how was Christ exalted I answer 1. In regard of his divine nature not really or in it self Impossible it was that the divine nature should receive any intrinsecal improvement or glory because all fulness of glory essentially belonged unto it but declaratory or by way of manifestation so it was that his Dâ—vinity during the time of his humiliation lay hidden and overshadowed as the light of a candle is hidden in a dark and close lanthorn but now in his Session that Divinity and Glory which he had alwayes with his Father was shewed forth and declared Rom. 1.4 He was declared to be the Son of God with Power both at his resurrection and at his Session 2 Iâ— regard of his humane nature and yeâ— that must be understood soberly for I cannot think that Christs humane nature was at all exalted in regard of the grace of Persâ—nal union or in regard of the habitual perfections of his humane soul because he possessed all these from the beginning but in regard of those interceptions of the beams of the Godhead and Divine glory and in respect of the restraints of that sense and sweetness and feeling opperations of the beatifical Vision during his humiliation in these respects Christ was exalted in his humane nature and had all the glory from the Diety communicated to it which possibly in any way it was capable of There was a time when the Office which Christ undertook for us made him a man of sorrows but when he had finished that dispensation then he was filled with unmatchable glory which before his Session he enjoyed not there was a time when the natural consequence and flowings of Christ's glory from that personal union was stayed and hindred by special dispensation for the working of our salvation but when that miraculous stay was once removed and the work of our redemption fully finished then he was exalted beyond the capacity or comprehension of all the Angels of heaven Heb. 1.13 To which of the Angels said he at any time sit at my right hand in this respect it is said that God highly exalted him exalted he was in his Resurrection Ascension but never so high as at his Session in his Resurrection he was exalted with Jonah from the lower parts to the upper parts of the earth in his Ascension he was exalted with Elijah above the Clouds above the Stars above the Heavens but in his Session he was exalted to the highest place in Heaven even to the right hand of God Far above all Heavens that he might fill all things Eph. 4.10 2. Christ reigns or actually administers his glorious Kingdom and this is the principal part of Christ's sitting at God's right hand So the Psalmist Psal 110.1 2. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy foot-stool the Lord shall send the rod of thy strength out of Zion rule thou in the midst of thy enemies The Apostle is yet more large God set him at his own right hand in the heavenly places Eph. 1.20 21 22 23. far above all principallity and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that filleth all in all Some describe this Session at Gods right hand to be all one with his reigning in equal power and glory with the Father but the Son hath alwayes so reigned and the holy Ghost hath alwayes so reigned who yet is not said in Scripture to sit at the right hand of the Father I believe therefore there is something in this Session or Reign of Christ which doth difference it from that reigning Power and Glory of the Father and of the Son as only God and of the holy Ghost and if we would know what that is I would call it an actual administration of his Kingdom or an immediate executing of his Power and Glory over every creature as Mediator There is a natural and a dispensatory Kingdom of Jesus Christ for the first the Father reigns immediatly by the Son but by the holy Ghost the Father doth not reign immediatly but through the Son the same order is to be kept in their power which is in the Persons the Father reigns not by himself but of himself because he is of none the Son reigneth by himself not of himself because he is begotten of the Father the holy Ghost reigneth by himself but from the Father and the Son from whom he doth proceed And as in the natural so in the dispensatory Kingdom the Father reigns immediatly by the Son as Mediator and hence it is that the Son as Mediator is only said to sit at Gods right hand because the right of actual administration or immediate execution of the Sovereign power is appropriate and peculiar to the Son as Mediator betwixt God and man And this made Christ to say The Father judgeth no man but hath committed all judgment unto the Son John 5.22 as Mediator You may object Christ was Mediator immediately after his incarnation but he did not actually administer his Kingdom then I Answer it is true Christ for a time did by a voluntary dispensation empty himself and laid aside the right of actual administration of his Kingdom but immediatly after his Ascension the Father by voluntary dispensation resigned it to the Son again Come now saith the Father and take thou power over every creature till the time that all things shall be subdued under thee This right the one relinquished in the time of that humiliation of himself and this right the other conferred at the time of the exaltation of his Son SECT V. Of the two Natures wherein Christ sits at God's right hand 3. ACcording to what Nature is Christ said to sit at the right hand of God I answer according to both Natures first he sits at God's right hand as God hereby his Divinity was declared and his Kingdom is such that none that is a pure creature can possibly execute Psal 110.1 The Lord said to my Lord saith David sit thou on my right hand The Lord said to my Lord i.e. God said to Christ now
Christ's intercession why this is the most perfect and consummate act of Christ's Priestly office this argues thy Christ to be a perfect Mediator and being a perfect Mediator no condition can be desperate And being made perfect saith the Apostle he became the Author of eternal salvation unto all them that obey him Heb. 9.5 now therefore lead up thy faith to this blessed object and thou hast under consideration the whole of Christ and the total of Christ's actings in this world from first to last in respect of mediation this is the Coronis the up-shot the period the consummation the perfection of all 8. Faith in going to Christ as interceding for us it is principally and mainly to look to the purpose end intent and design of Christ's intercession now the ends of Christ as in the reference unto us are these 1. That we might have communion and fellowship with the Father and the Son I pray for these that as thou Father art in me and I in thee John 17.21 they also may be one in us 2. That we might have the gift of the Holy Ghost I will pray the Father John 14.16 17. and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth 3. That we might have protection against all evil John 17.15 I pray saith Christ that thou wouldst keep them from the evil Some may object are not the faithful Subject to evils corruptions and temptations still how then is that part of the intercession of Christ made good unto us I answer the intercession of Christ is presently available only it is conveyed in a manner suitable and convenient to our present condition so as there may be left room for another life and therefore we must not conceive all presently done it is with us as with Malefactors doomed to death suppose the Supreme power should grant a pardon to be drawn though the grant be of the whole thing at once yet it cannot be written but word after word and line after line so the grant of our protection against all evil is made unto Christ at first but in the execution thereof there is line upon line and precept upon precept here a little and there a little we know Christ prayed for Peter I have prayed for thee that thy faith fail not yet Peter's faith did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally fail and in that respect Peter was protected Heb. 4.14 16. 4. That we might have free access to the Throne of Grace So the Apostle Seeing then we have a great high-Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Heb. 10.23 and come boldly to the Throne of grace And again Having therefore boldness to enter into the holiest by the blood of Jesus and having an high Priest over the House of God let us draw near with a true heart in a full assurance of faith 5. That we might have the inward interpellation of the Spirit which is as it were the Eccho of Christ's intercession in our heart Rom. 8.26 The Spirit maketh intercession for us with groanings which cannot be uttered It is the same Spirit groans in us which more distinctly and fully in Christ John 17.13 prayeth for us These things I speak in the world saith our Saviour that they might have my joy filled in themselves q. d. I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their own hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their souls the quality of that intercession which I make for them in the Heaven of Heavens certainly there is a dependance of our prayer on Christ's prayer as it is with the Sun though the body of it abide in the Heavens yet the beams of it descend to us here on earth so the intercession of Christ though as tyed to his person it is made in Heaven yet the groans and desires of the touched heart as the beams thereof are here on earth 6. That we might have the sanctification of our services of this the Levitical Priests were a type Exod. 28.38 Rev. 8.3 For they bear the iniquity of the holy things of the children of Israel that they might be accepted and he is the Angel of the Covenant who hath a golden Censer to offer up the prayers of the Saints Some observe a three-fold evil in man of every of which we are delivered by Christ First an evil of state or condition under the guilt of sin Secondly an evil of nature under the corruption of sin Thirdly an evil in all our services by the adherency of sin for that which toucheth an unclean thing is made unclean thereby Now Christ by his righteousness and merits justifieth our persons from the guilt of sin and Christ by his Grace and Spirit doth in measure purifie our faculties from the corruption of sin and Christ by his incense and intercession doth cleanse our services from the adherency of sin so that in them the Lord smells a sweet favour and both we and our services find acceptance with God 7. That we might have the pardon of all sin It is by vertue of Christ's intercession that a Believer sinning of infirmity hath a pardon of course for Christ is his Advocate to plead his case or if he sin of presumption and the Lord give repentance he hath a pardon at the hands of God the Father by vertue of this intercession in a way of justice And to this end rather is Christ called an Advocate than a Petitioner 1 John 2.1 If any man sin we have an Advocate with the Father The work of an Advocate differs from the work of a Petitioner an Advocate doth not meerly petition but he tells the Judge what is Law and what ought to be done and so doth Christ O my Father saith Christ this soul hath indeed sinned but I have satisfied for his sins I have payed for them to the full now therefore in a way of equity and justice I do here call for this mans pardon If this were not so our estate would be most miserable considering that for every sin committed by us after repentance we deserve to be cast out of the love and favour of God our Father for ever and ever 8. That we might have continuance in the state of grace I have prayed for thee that thy faith fail not Luke 22.32 Some that dissent from us in the point of perseverance object that in our Saviour's Prayer for Peter there was somewhat singular but we say that in this Prayer there is nothing singular which is not common to all the faithful and unto such as are given unto Christ of the Father they
and destroys the sense as the Sun by its brightness darkens the eye and other things by mighty sounds bring deafness to the ear Paul indeed had a vision of glory but because his faculties were not glorified he was he knew not how whether in the body or out of the body whether alive or dead he did not know certainly the sight of the glory of the other world would amaze distract and destroy us if we had a sight of it as now we are but in heaven the eye shall have great pleasure in beholding the brightest light because it shall be advanced to the highest pitch of strength that may be 2. As the eye shall be glorified so it shall act in a glorified body and this will make the sight of the glory of Christ in stead of hurting us to leave upon us a more sweet enlivening and powerful impression By this means all the impediments that hinder the conveyance of divine influences from that heavenly object will be removed To illustrate this let the most excellent sight be set before a man that is defective in his bodily state and it doth not take him what should a sick man do with such things he makes nothing of the most pleasant gardens orchards buildings nor of the most glorious sights that are when he is sick they are but sick things to him and of none effect but in heaven the body shall be glorified and stript of all corruptions and imperfections so that there shall be no bar unto the influences of the glory of Christ which shall there be seen 3. As there shall be a glorified eye acting in a glorified body so it shall be acted by a glorified Spirit the eye is but the organ or instrument of sight and without the spirit would conveigh no more then a glass doth it is the Spirit of a man that gives life to vision it is the Spirit of a man that discovers things and sets them forth in their worth vertues ends now in heaven the spirit of men shall be glorified and enabled to perform all those offices in perfection so that when a man shall look on the man Christ Jesus by vertue of a glorified spirit he shall see more know more taste more than any other can As a man of understanding when he looks on a diamond or a wedge of gold he hath other apprehensions of it and a further touch upon his spirit then a beast or a child in a cradle hath so where the sight of the eye is acted by a glorified mind it takes in more from the sight of every thing which is to be seen unexpressibly more then what can be done here by the most sanctified Spirit in the World Now in these respects Christ's glorified body though it be the brightest visible thing in the Heaven of Heavens yet may it be the object of the eye of Saints for they shall have glorified eyes in glorified bodies and acted by their glorified spirits 2. There is a mental vision a sight of Christ by the eyes of our understandings and surely this exceeds the former the eye of the body is only on the body of Christ but the eye of the soul is on the body and soul on the Humanity and Deity of Jesus Christ This is the very top of heaven when Saints shall be illightned with a clear and glorious sight of Christ as God Divines usually call it Beatifical vision Quest But how shall Saints behold the glorious Essence or God-head of Christ Answ 1. Some say Christ as God or the God-head of Christ shall be known by the Humanity of Christ such a lustre of his Deity shall shine through his humanity as that thereby and by no other means shall the Essential glory of Christ appear 2. Others say That besides the Humanity of Christ there shall be a species representing the Divine Essence of Christ and a light of glory elevating the understanding by a Supernatural strength and that thereby the glorious Essence of Christ shall be discovered 3. Others say That the Divine Essence shall be represented to the glorified understanding not by Christs humanity nor by any species but immediately by it self yet they also require a light of glory to elevate and fortifie the understanding by reason of its weakness and infinite disproportion and distance from the incomprehensible Deity 4. Others hold that to the clear vision of Christ as God there is not required a sight of Christ's humanity as the first suppose nor a species representing the Divine Essence as the second suppose nor any created light elevating the understanding as the third suppose but only a change of the natural order of knowing It is sufficient say they that the Divine Essence be immediately represented to a created understanding which though it cannot be done according to the order of nature as experience tells us for so we conceive things as first having passed the sense and imagination yet it may be done according to the order of Divine grace I shall not enter into these Scholastical disputes 1 Cor. 13.12 Rev. 22.4 it is enough for a sober man to know that in heaven we shall see him face to face his Servants shall serve him and they shall see his face Quest His face what 's that I answer Answ 1. They shall see Christ as God of the same Essence with the Father and the holy Ghost and yet a distinct Person from them both they shall see the Unity in Trinity and Trinity in Unity they shall see how the Son is begotten of the Father and how the holy Ghost proceeds from the Father and the Son they shall see the difference between the generation of the Son and procession of the Spirit These are mysteries in which we are blind and know very little or nothing but in seeing his face we shall see all these 2. They shall see Christ at their first being or principle of all the good that is in the World they shall see how all things were made by him and without him was not any thing made that was made they shall see all the good in the creature as flowing from Christ John 1.3 and as contained in the absolute perfection of Christ's Divine Nature they shall see in one Christ all the excellencies of all the creatures united which is indeed to see him in his eminency if there be any beauty riches honour goodness in any creature that is eminently transcendently and originally in Christ and that shall be seen 3. They shall see Christ in all his ways counsels decrees executions transactions from everlasting to everlasting that great business of Election and Reprobation will then be discovered it is an expression of Augustine They shall then see the reason why one is Elected and another Reprobated why one is rich and another poor they shall then see all the works that ever God did or that ever God will do it is not yet Six thousand years since
out of our selves otherwise we cannot see his Glory we are in our selves shut up in a dark dungeon and therefore we are called upon to come forth into the clear light of faith and with the Eyes of Faith to behold in daily meditation the Glory of Christ Jesus SECT II. An Exhortation to look off all other things ONe word of Exhortation Christians I beseech you look off all other things especially all evil things I know I am pleading with you for an hard thing I had need of the Rhetorick of an Angel to perswade you to turn your Eyes from off these things nay if I had all were too little it is God only must perswade Japhet to dwell in the tents of Shem and yet let me offer a few considerations venture at a perswading of you Gen. 9.17 and leave the issue with God 1. Consider that all other evil things are in Gods account as very nothing verily every man at his best estate is altogether vanity not only man but every man Psal 39.5 nor every man in his worst condition but every man at his best estate nor every man man at his best estate is little worth but every man at his best estate is vanity emptiness nothing it may be so in part nay but in every part he is wholly totally altogether vanity would any man think that a great rich honourable Man whom we look upon with such high admiring thoughts should be laid thus low in Gods esteem O wonder wonder and yet 't is no such wonder but one day you shall find the experience of this truth your selves Rich men have slept their sleeps and none of the men of might have found their hands Psal 76.5 or as others render it they have found nothing in their hands that is rich men have passed over this life as men do pass over a sleep imagining themselves to have golden mountains and rocks of diamond but when they awake at the day of death they find themselves to have nothing Why Christian wilt thou set thine eyes upon that which is not Prov. 23.5 1. Observe that riches are not they are nothing those things that make men great in the eyes of the world are nothing in the eyes of God 2. Observe that God would not have us so much as set our eyos upon them they are not objects worth the looking on 3. Observe with what indignation he speaks against those that will set their eyes upon these vanities Wilt thou set thine eyes upon a thing which is not q. d. what a vain unreasonable sottish sensless thing is this 2. Consider that all such things if they are any thing they are but trifles deceits thornes miseries uncertain things this is an ordinary theme it is every mans object every mans subject a very easie thing it is to declaim up the vanity misery uncertainty of the creatures Ay but do you make it the matter of your meditation be you serious in it think of it deeply and desire God to be in your thoughts Oh what work will it then make in your breasts O how would it wean your loves and desires off all these things Christians consider all these adjuncts of all sublunary things when the creatures tempt you be not inticed by the beauty of them so as to forget their vanity say Here is a flower faire but fading here is a glass that 's bright but very brittle 3. Consider the difference of these objects Christ and all other things as thus all other things are vanities but Christ is a real solid substantial excellent glorious thing all other things are temporary fading things but Christ is an enduring substance the same yesterday Revel 1.4 and to day and for ever which is and which was and which is to come all other things are thorns vexation of spirit but Christ is full of joy and comfort a most ravishing object Cant. 5.16 all composed of loves or altogether lovely O who would make it his businesse to fill his coffers with pibbles when he may have pearls or gold or silver or precious things what must you look off your sins why see before you the graces of the Spirit of Christ must you look off your idel sinfull company see before you the fellowship of the Father 1 John 1.3 and the Son the Lord Jesus Christ must you look off your pomp and glory see before you the priviledge of adoption you shall be called the sons and daughters of God Rom. 8.13 heirs and co-heirs with Christ must you look off your worldly riches see before you the riches of the graces of Christ must you look off sinful pleasures see before you fulness of joy Psal 16.11 at Christs right hand are pleasures evermore must you look off your own righteousness see before you the righteousness of Christ Jesus O what a vast difference is there betwixt these objects Christ and all other things 4. Consider that Christ looked off heaven and heavenly things for you how much more should you look off the earth and earthly things the world and worldly things for him Christ left the glory the company the pleasures of Paradise for you and he made himself of no reputation he nothing'd himself as it were for you you know the grace of our Lord Jesus Christ 2 Cor 8.9 who though he was rich yet for your sakes he became poor that you through his poverty might be made rich O let that melting love win you to him and wean you off all other things 5. Consider that the rational soul of man is oft too high a birth to spend its strength upon other things the soul of man is of the same nature with Angels it is a kind of divine spark now if a man have a golden mill he would not use it to grind dirt straws and rotten sticks in the soul the mind the thinking faculty of man is too high to be exercised in the things of this earth the soul is of a most excellent capacious nature it is fit to converse not only with Angels but with the eternal God himself with Father Son and Holy Ghost it is of a transcendent being put all the world into the ballance with it and it is nothing in comparison the soul of the meanest gally-slave is more precious than heaven and earth than Sun and Moon and stars and all the hoast of heaven now if a mans soul be of such an high-born nature if the Lord hath put such a spirit into the bosome of man for him to bestow the strength of it upon low base mean and earthly things Oh what an evil is this 9. Consider how short is the time that you have here in this world this is the argument of the Apostle 1 Cor. 7.29.31 because the time is short therefore let us use the world as if we used it not therefore let our hearts be taken off these things yet a few days and you
must explain the act you must look Secondly the object you must look on Jesus CHAP. III. SECT I. An Explanation of the Act and Object 1. FOr the act you must look Looking is either ocular or mental First for ocular vision there may be some use of that in heaven for there we shall look on Jesus with these eyes shall I behold him saith Job Job 19 27. 1 John 3 2. 1 Cor. 13.12 2 Cor. 5.7 we shall see him as he is saith the Apostle now we see him as in a glass but then we shall see him face to face But till then we must walk by faith and not by sight Secondly for mental vision or the inward eye that is it that will take up our discourse and that is it which the Apostle speaks of in his prayers for the Ephesians Ephes 1.18 that the eyes of their understanding may be opened that they may know c. * Simâ—â—ds sight and saith Now the excellency of this mental sight is far above the ocular sight for there are more excellent things to be seen by the eye of the mind than by the eye of the body we only see a peece of the creation by the eye of the body but the mind reacheth every thing that is in it yea the mind reacheth to him that made it God is invisible yet this eye sees God Heb. 11.27 it is said of Moses that he saw him that is invisible 2. It is the sight of the mind that gives light and vigour to the sight of the eye take away the inward light and the light of the external sense is but as darkness and death 3. It is the sight of the mind that looks into the worth use c. propriety of any thing presented the eye can see a thing but not the worth of it a beast looks on gold as well as a man but the sight and knowledge of the worth of it is by the internal light of the mind so the eye can see a thing but not the use of it a child looks on a tool in the hand of a workman but the sight and knowledge of the use of it is only by a man of reason that hath internal light to judge of it and so the eye can see a thing but not the propriety of it a beast looks on his pasture but he likes it not because it is his but because it is a pasture and well furnished Now we know that the worth and use and propriety of a thing are the very cream of the things themselves and this the eye of the mind conveys Gen. 42.7 8. and not the eyes of the body It is said of Joseph that he saw hiâ— brethren and knew them but they knew not him this was the reason why Joseph was so exceedingly taken at the sight of his Brethren that his bowels wrought with joy and a kind of compassion towards them but they were before him as common strangers though they saw Joseph their brother a Prince yet they were taken no more with the sight of him than of any other man because they knew him not Again this mental looking is either notional and theoretical or practical and experimental the first we call barely the look of our minds it is an enlightning of our understandings with some measure of speculative sight in spiritual and heavenly mysteries the second we call the look of our minds and hearts whereby we not only see spiritual things but we are * Sub oculorum nomine-omnes affectus notari non rarum est Calv. in Ps 25.17 Phil. 3.10 affected with them we desire love believe joy and embrace them To this purpose is that rule that words of knowledge do sometimes signifie the affections in the heart and the effects thereof in our lives And this was the look which Paul longed for that I may know him and the power of his resurrection i.e. that he might have experience of that power In legendu libâ—is non quaeramus scientiam sed sapoâ—em Dei Phil 1.9 that it might so communicate it self unto him as to work upon him to all the ends of it And this was the look that Bernard preferred above all looks In reading of books saith he let us not so much look for science as savoriness of truth upon our hearts This I pray said the Apostle that your love may abound yet more and more in knowledge and in all judgement i.e. in knowledge and feeling And certainly this feeling this experimental Looking on Jesus is that my Text aims at it is not a swimming knowledge of Christ but an hearty feeling of Christs inward workings it is not heady notions of Christ but hearty motions towards Christ that are implied in this inward looking 2. For the Object you must look on Jesus It is the blessed'st Object that the eye of the mind can possibly fix upon of all Objects under Heaven Jesus hath the preheminence in perfection and he should have the preheminence in our Meditation It is he that will make us most happy when we possess him and we cannot but be joyfull to look upon him especially when looking is a degree of possessing Jesus for the name signifies Saviour it is an Hebrew name the Greeks borrowed it from the Hebrews the Latines fom the Greeks and all other Languages from the Latines It is used five hundred times in Pauls Epistles saith Genebrard it comes from the Hebrew word Jehoshua or Joshua which in the Books of Ezra and Nehemiah Ezra 5.2 Nehem. 8.17 written after the Babylonian captivity is Jeshua and so is our Saviours Name always written in the Syriack translation of the new Testament This name Jesus was given to Christ the Son of God by his Father and brought from Heaven by an Angel first to Mary and then to Joseph and on the day when he was circumcised as the manner was this Name was given him by his Parents as it was commanded from the Lord by the Angel Gabriel Luke 1.26.31 Not to stand on the Name for the matter it includes both his office and his natures he is the alone Saviour of man Act. 4.12 for there is none other name under Heaven given among men whereby we must be saved and he is a perfect and an absolute Saviour Heb. 7.25 he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them I will not deny but that the work of salvation is common to all the three persons of the Trinity it is a known rule Opera trinitatis ad extra sunt indivisa all outward actions are equally common to the three persons for as they are all one in Nature and Will so must they be also one in Operation the Father saveth the Son saveth and the holy Ghost saveth yet we must distinguish them in the manner of saving the Father saveth by the Son the Son saveth
by paying the ransom and price of our salvation the holy Ghost saveth by a particular applying of that ransom unto men Now whereas the Son pays the price of our redemption and not the Father nor the holy Ghost therefore in this special respect he is called our Saviour our Jesus and none but he This object though contained in a word is very comprehensive herein is set forth to our view the offices of Christ the two Natures of Christ the qualities of Christ the excellencies of Christ O what variety of sweet matter is in Jesus he hath in him all the powders of the merchants an holy soul cannot tyre it self in viewing Jesus Cant. 3.6 we know one thing tyres quickly unless that one be all which so is Christ and none else he is all and in all all belonging to being and all belonging to well-being Col. 3.11 in things below Jesus some have this excellency and some have that but none have all and this withers contemplation at the root contemplation is soul recreation and recreation is kept up by variety but O what variety is in Jesus variety of time He is Alpha and Omega variety of beauty he is white and ruddy variety of quality he is a Lion and a Lamb a servant and a Son variety of the excellency in the world he is Man and God O where shall we begin in this view of Jesus Who shall declare his Generation or who shall count and reckon his Age All the Evangelists exhibit unto us the Saviour Esa 53.8 but every one of them in his particular method Mark describes not at all the genealogy of Jesus but begins his history at his Baptism Matthew searcheth out his original from Abraham Luke follows it backwards as far as Adam John passeth further upwards even to the Eternal Generation of this Word that was made flesh so they lead us to Jesus mounting up four several steps in the one we see him only among the men of his own time in the second he is seen in the Tent of Abraham in the third he is yet higher to wit in Adam and finally having traversed all ages through so many generations we come to contemplate him in the beginning in the bosom of the Father in that eternity in which he was with God before all worlds And there let us begin still Looking unto Jesus as he carries on the great work of our salvation from first to last from everlasting to everlasting SECT II. The main Doctrine and confirmation of it BUt for the foundation of our building take this Note Inward experimental looking unto Jesus such as stirs up affections in the heart Doctrine 2 and the effects thereof in our life it is an Ordinance of Christ a choice an high Gospel-ordinance Or thus Inward experimental knowing considering desiring hoping believing loving joying calling on Jesus and conforming to Jesus it is a complicate foulded compounded Ordinance of Jesus Christ I need not much to explain the Point you see here is an Ordinance or a Gospel-duty held forth many other Duties we have elsewhere described but this we have kept for this place and the rather for that this is a choice Duty a compounded Duty an high Gospel-ordinance No question but Watchfulness Self-trial Self-denial Experiences Evidences Meditation Life of Faith c. do well in their place and order yet as oars in a boat though it be carried with the tyde may help it to go faster it is Jesus lifted up as Moses lifted up the Serpent which strikes more soundly into the beholder than any other way Looking unto Jesus is that great Ordinance appointed by God for our most especial good How many souls have busied themselves in the use of other means and though in them Christ hath communicated some vertue to them yet because they did not trade more with him they had little in comparison such a one as deals immediately with Christ will do more in a day than another in a year and therefore I call it a choice a compleat a complicate an high Gospel-Ordinance Now what this Ordinance is the Text tells you it is a Looking unto Jesus 1. Jesus is the Object and Jesus †I ground this on all the Texts jointly as on Isa 45 22. Isa 65.1 Micha 7.7 Zach 12.10 Numb 21.8 John 3.15 Heb. 12.2 Phil. 3.20 2 Cor. 3.18 Mat 1.21 c. Isa 45.22 Isa 65.1 Psalm 25.15 Psalm 34 5. Heb. 12.3 as Jesus as he is our Saviour as he hath negotiated or shall yet negotiate in the great business of our salvation 2. Looking unto is the act but how it is such a Look as includes all these acts knowing considering desiring hoping believing loving joying enjoying of Jesus and conforming to Jesus It is such a look as stirs up affections in the heart and the effects thereof in our life it is such a look as leaves a quickening and enlivening upon the spirit it is such a look as works us into a warm affection raised resolution an holy and upright conversation Briefly it is an inward experimental Looking unto Jesus For confirmation of the point this was the Lords charge to the Gentiles of old Look unto me and be ye saved all the ends of the Earth And I said behold me behold me unto a Nation that was not called by my Name And according to this command was their practise Mine eyes are ever towards the Lord saith David and they looked unto him and were lightened and their faces were not ashamed Thus in the Gospel after this command Looking unto Jesus it follows Consider him that hath endured such contradiction of sinners against himself And according to this command is the practise of Gospel-believers 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 even as by the Spirit of the Lord. Instead of the vail of Mosaical figures God hath now given to his Church the clear glass of the Gospel and hence all believers under the Gospel do by contemplative Faith behold Christ together with the glorious light of his mercy truth goodness and the rest of his Divine Attributes and by means thereof they are made like unto him in the glory of Holiness and in newness of life The reasons why we are thus to Look unto Jesus will be as so many motives which we shall reserve to an use of Exhortation but the reasons why this Looking unto Jesus is 1. An Ordinance 2. An Ordinance of Christ may be these 1. Why an Ordinance here is only this reason the will of the Lord Even so father for so it seemed good in thy sight Ordinances are certain impositions set forth by an external mandate of a Lawgiver having Authority to command It is the will of Christ to impose this Law on all the sons of men that they should Look up unto him and concerning this what have we to do to enquire
the Face of Christ he is not the fairest of ten thousands in their eyes and hence it is that they do not take pleasure long after delight or joy themselves in Christ indeed these affections are the Evidences of our high esteem they that rejoyce not in Christ nor have any longings after Christ they put a very unworthy price upon Christ 7. They have not that sense either of their own wants or of the worlds vanity who are not in the practice of this Duty In this glass we see that man is blind and no Sun but Christ can Enlighten him that man is naked and no garment but Christ's can cloath him that man is poor and no treasure but Christ can make satisfaction for him that man is empty and none but Chrst can fill him that man is distressed perplexed tormented and none but Christ can quiet him Why all this and much more than this appears in this glass of Jesus the soul that looks here cannot but comprehend an end of all other perfection yea the further it looks on the creature the deeper and deeper vanities it discerns But alas there is no observation no sense no feeling either of mans wants or of the worlds vanity or of any sutable good in Christ to them that are not in this Divine and Spiritual contemplation Thus far of their wants that neglect this Duty of looking unto Jesus SECT VI. Motives from our riches in case we are lively in this Duty 2. FOr our riches in case we are lively in this Duty Oh the blessed incomes to such souls we may reckon up here those very particulars which the others wanted 1. That Christ gives Light unto them as the receiving of the Sun gives light to the body so the receiving of the Sun of Righteousness gives light a spiritual heavenly and comfortable light to their souls 2. That Christ gives grace and holiness unto them of his fulness we receive grace for grace As the print upon the wax answers to the seal or as the characters upon the Son answers to the Father so there are certain stamps of the grace of Christ upon the Saints that what good they do it springs not from external motives only as in hypocrites but from Christ working in them an inward principle of new nature and upon this account doth John John 1.17 tell us the Law was given by Moses but grace truth came by Jesus Christ 3. That Christ gives contentation or satisfaction unto them as the pearl satisfied the Merchant in the Parable with treasure so Christ satisfieth the soul with wisdome in the understanding with the sense of his love in the heart with sure and blessed peace in the conscience they that rightly look unto Jesus may say as Jacob did Luke 2.32 I have enough 4. That Christ gives glory unto them he is the glory of Israel he is both the Author and the matter of their glory he is the glory of their justification as the garment is the glory of him that wears it he is the glory of their redemption as the ransomer is the glory of the captive he is the glory of their sanctification as Jordan cleansing him from his leprosie was the glory of Naaman he is their all in all in whom they glory and to whom they give all honour and glory and power and praise 5. That Christ gives peace unto them God is in Christ reconciling the world unto himself he is the Author 2 Cor. 5.29 Ephes 2.14 Acts. 10.36 and the world is the object of this reconciliation Christ is our peace and peace is preached by Jesus Christ they that hear Christ in the Word or that look unto Christ by the eye of faith they have this peace for Christ only in Ordinances is the revealer and procurer and the worker of peace in all the children of peace 6. That Christ procures acceptation with God for them he stands betwixt God and such believers and as they mind him so he is ever mindful of them pleading their cause answering all the accusations of Satan and praying to his Father in their behalf 7. That Christ gives life unto them he that hath the Son hath life 1 John 5.11 he that hath Christ in his heart as a root of life living in him or as a King setting up his throne within him or as a Bridegroom betroathing himself in loving kindness to him he hath life the life of grace and the earnest of the life of glory 8. That Christ gives wisdome unto them Christ hath in him all the treasures of wisdome and therefore he that looks most to Christ is the wisest man in the world he that hath the Sun hath more light than he that hath all other lights in the world and wants the Sun 9. That Christ gives a taste of his goodness unto them they cannot look unto him but he makes them joyful with the feeling of himself and Spirit and hence it is that many times they brake out into Psalms and Hymnes and spiritual songs Ephes 5.19 and make melody in their hearts unto the Lord. O there is a goodness of illumination regeneration sanctification consolation contentation pacification and spiritual freedome flowing from Christ to the souls of his Saints which to carnal men is a sealed Well whose waters their palates never tasted 10. That Christ gives a sincere and inward love of himself unto their hearts No sooner is their eye of faith Looking unto Jesus but presently their hearts is all on fire such a sutableness is betwixt Christ and their souls as is betwixt the hearts of lovers their love to Christ is like the love of Jonathan to David a wonderful love and passing the love of women 2 Sam. 1.26 they love him as the bridegroom to whom their souls are married as the choycest pearl by whom they are inriched as the Sun of consolation by whose beams their souls are comforted as the fountain by whom their hearts are refreshed and their desires every way satisfied 11. That Christ gives the sense of his own love to them they cannot look on Christ but they see him loving and embracing their humble souls they see him binding up their broken hearts they behold him gathering to himself and bearing in the bosom of his love and comforting with the promises of his Word their wounded spirits they behold him like Jacob serving in the heat and in the cold for Rachel serving in manifold afflictions from his cradle to his cross to make a Spouse unto himself 12. That Christ gives the experience of his power to them they that look on Christ do feel the power of Christ inwardly in their souls dissolving the works of Satan casting down his Kingdom and mighty holds within them healing all their spiritual maladies sustaining them in all afflictions filling their souls with all Spiritual and Heavenly might making them strong in knowledg and strong in faith and strong in love and strong in motion and
thought but somtimes the soul doth muse or meditate on it self as when it thinks of its own Essence or faculties or the like and this we call a reflect thought why now the soul understands it self now it hath some Idea or image of it self now it conceives it self this is our phrase it conceives it self There is not only a carnal but a spiritual Conception as when I understand this or that I say I conceive this or that I have the Idea or image of this or that within my Soul Or as in a glass a man doth conceive and get a perfect image of his own face by a way of reflection so God in beholding and minding of himself doth in himself beget or conceive a most perfect and a most lively image of himself which very image is that in the Trinity which we call the Son of God Thus you read in Scripture that Jesus the Son of God is called the brightness of his Fathers Glory Heb. 1.3 and the express Image of his person 1. The brightness of his Fathers Glory herein God the Father is compared unto a lightsom body and God the Son unto a beam or splendor sent forth or issuing out from that glorious body 2. The express Image of his Person herein God the Father is compared unto a seal and God the Son unto an impression resulting from the seal Now look as wax upon a seal hath the engraven Image of the Seal so the Son of God which the Father hath begotten or conceived of his own understanding is the very Image of his Fathers understanding hence not only the Father but also the Son is called Understanding it self I have Counsel and Wisdom saith Christ I am Vnderstanding Prov. 8.14 whatsoever the Father is the Son is indeed the understanding in men and the thing understood are not usually one and the same but in God it is all one Gods conceivings and begettings are the most inward of all the Father conceives of himself and in himself and his conceiving is a begetting and his begetting abideth still in himself because his understanding can no where meet with any thing suitable but that which he himself is and that conveying of himself or begetting of himself is the second subsistence in the Trinity which we call the everlasting Son of God 4. For the mutual kindness and lovingness of him that begets and of him that is begotten we say this brings forth a third person or subsistence in God Now for the understanding of this matter we must consider two things first that in the Essence of God besides his understanding there is a Will Secondly that this Will doth work everlastingly upon it self as his Understanding doth For the first that in the Essence of God besides his Understanding there is a Will is very clear for he that gives a will to all rational creatures cannot want it himself how should he be without will whose will it is that we will of necessity it is that there should be some prime or chief will on whose will all other wills should depend but the Scriptures are plain I am God and there is none else I am God and there is none like me Isa 46.9 10. My Councel shall stand and I will do all my pleasure For the second that this will in God doth everlastingly work upon it self is clear for as doth the understanding so doth the will but the understanding of God doth act upon it self as the chief and most perfect Truth therefore the will of God doth will himself as the chief and most perfect good Indeed what other sutable Object can the will of God have besides himself an infinite will must needs have an infinite good and in this sense as our Saviour tells us there is none good but one that is God Mat. 9.17 hence it is that the will of God doth reflect upon it self and acquiess in it self as in an infinite good And now we come to the manner of this high mystical spiritual procession of the Spirit from the Father and the Son As the Will of God doth act and reflect upon it self from all Eternity so it works this effect that it delights it self in the infinite good which it knoweth in it self for the action of the Will is delight and liking and this very delight which God or his Will hath in his own infinite goodness doth bring forth a third person or Subsistence in God which we call the holy Ghost So that indeed if you would know what the Holy Ghost is I would answer it is the mutual kindness and lovingness and joy and delight of the Father and the Son The Father by this act of Will doth joy and delight in his Son and the Son by this act of Will doth joy and delight in his Father and this is it which the Son saith of himself and of his Father Prov. 8 30. I was daily his delight rejoycing always before him q. d. I was from all eternity his delight and he was from all Eternity my delight the Father as it were from all Eternity aspired in his Will and Love and joy unto the Son and the Son as it were from all Eternity aspired in his Will and Love and joy unto the Father and from this common desire and aspiring of either Person the Holy Ghost proceeds which makes up the whole Triâ—â—â—y of persons I shall lay out this by some similitude or resemblance As when a man looks in a glass if he smile his image smileth too here 's but one face and yet in this Unity we may find a Trinity the face is one the image of the face in a glass is another and the smiling of them both together is a third and yet all are in one face and are of one face and all are but one face so the understanding which is in God is one the reflection or image or his understanding he beholdeth in himself as in a glass is a second and the love and likeing of them both together by reason of the will fulfilled is a third and yet all are in one God and all are but one God In this Trinity there is neither first nor last in respect of time but all are at once and at one instant even as in a glass the face and the image of the face when they smile they smile together and not one before nor after another For conclusion of all As we have the Son of the Father by his everlasting will in working by his understanding so we have the Holy Ghost of the love and joy and delight of them both by the joynt working of the understanding and will together whereupon we conclude three distinct persons or subsistences which we call the Father Son and holy Ghost in one spiritual yet unspeakable substance which is very God himself My meaning is not to insist on the Father or the holy Ghost but only on the Son Yet thus far I have added
the Preheminence Rom. 8.29 or Christ was the First-born among many Brethren the First that opened the Womb. Christ was sealed and set apart to be the Prince of our Salvation before in order of Nature we were Elected Concerning this Election or Predestination of Christ the Apostle puts all out of question Who verily was fore-ordained before the Foundations of the World 1 Pet. 1.20 but was manifest in these last Times for you SECT III. Of that Great Treaty in Eternity betwixt God and Christ to save Souls NOw was it that God the Father called forth His Son to perform the Office of the Mediator that in Him all those that should be Saved might be Chosen Concerning this Call of God the Father in a special sort the Apostle is clear Heb. 5.4 5. No man taketh this honour unto himself Heb. 5.4 5. but he that is called of God as was Aaron So also Christ glorifyed not himself to be made an High-Priest but He that said unto Him Thou art My Son to day have I begotten Thee He called Him unto this Honour Christ thrust not Himself into this Office but He came to it by the Will of God the Father and by his Appointment For it pleased the Father by Him to Reconcile all things to Himself Col. 1.10 11. John 6.27 and Him that God the Father sealed And why but the more to assure us of the good will of God to save us seeing he hath called his Son unto it For therefore will he accept of all that Christ should do for us as that which he himself hath ordained And now was it that God the Son embraced the Call of the Father and undertook the Office of Mediatour Heb. 10.7 Isa 50.5 John 14.31 Then said I Lo I come No question it was Truth from Everlasting Thâ— Lord God opened mine Ear and I was not Rebellious neither turned away back And As the Father gave Me Commandment even so I do No sooner the Father called but Christ accepts the Office to which He was designed by the Father John 6.27 This is plain by those words Him that God the Father sealed sealed by Ordination and sealed by Qualification and sealed by way of Investiture as Publick Officers are invested in their Places by receiving their Commissions under Seal And it must needs be so because whatsoever the Father wills John 10.30 the Son wills also I and My Father are One saith Christ How One Why One in Will and One in Power and One in Nature 1. One in Will That appears in the words precedent concerning Christ's Sheep Ver. 28. My Father gave them Me and I give unto them Eternal Life They are both agreed to save Christ's Sheep the Father is willing and Christ is willing Look how much the Will of the Father is in it so much the Will of the Son is in it For He and the Father are One 2. One in Power That appears likewise in the words precedent Ver. 28 29. These Sheep shall never perish saith Christ neither shall any Man pluck them out of My Hand My Father is Greater than All and no Man is able to pluck them out of My Father's Hand Here is first the Power of Christ and all in Him engaged for the Salvation of His Sheep that if he have any Power in Him and be able to do any thing not one of them shall Perish And he gives the Reason of the Prevalency of his Power from his Father's Power engaged as much as his own in this Business they are alike fast in his Hands and in his Father's Hands For He and the Father are One 3. One in Nature And of this I suppose are the words more especially understood The Father and Son are both of one Nature of one Essence of one Being And this is not only an Argument that they did both agree and were like to agree in that Great Transaction of saving Souls but that they can never disagree Two that essentially have Two Wills though for the present agreeing in One yet they may come to disagree and will not the same Thing but if essentially they have but One Will it is impossible then but that they ever must agree So then the Father from Everlasting calls the Son to the Office of Mediatour q. d. Come My Son the Son of My Joy and high Delight My beloved Son in whom I am well-pleased There 's a Thought in My Heart to communicate My Self out of this Aloneness everlasting unto some-what else and My Thought or Purpose or Intention lies in this Order First I intend My own Glory then Christ then the Church then the World thus is My Providence to dispose every thing so much more principally timely by how much it is more Excellent Next to My Glory the manifestation of it I will have a Christ and this Christ shall be the chief Pattern of the Election of Grace next to Christ the Head I intend a Body and this Body I will Predestinate to be made like or to be conformed to the Image of My Son And now behold I call Thee to the Office of Mediator Thou art My Son to day even in this Day of Eternity have I begotten Thee and to day even in this Day of Eternity do I call Thee to this Honour Heb. 10.7 to be an High-Priest for ever And as the Father calls so the Son from Everlasting accepts the Office to which He is designed by the Father q. d. Come Is that the Voice of My Everlasting Father John 4.34 Why Loe I come in the Volume of the Book it is written of Me to do Thy Will O God This is My Mind yea and this shall be My Mind for ever John 5.30 When I am Incarnate this shall be My Meat to do the Will of Him that sent Me to finish His Work Glorious Father Thy Will is My Will I seek not Mine own Will as if I had a Will distinct from Thine but the Will of My Father Now therefore I accept this Honour Be it to Me or be it with Me even as Thou pleasest This Call of the Father Prov. 8.23 and Answer of the Son is fully confirmed by that Saying of Christ I was set up from Everlasting But concerning the Particular Passages of these Treaties betwixt God and Christ to save Souls I shall shew 1. The Project 2. The Counsel 3. The Fore-knowledge 4. The Purpose 5. The Decree 6. The Covenant We shall find all these in our first Period in that Eternity before all Times until the Creation SECT IV. The Project THe Project to save Souls is diversly laid down by Dissenting Brethren Some give it in thus 1. That there should be a Mediatour and Redeemer unto Mankind considered as fallen in the State of Sin 2. That all such should be received into Favour as shall Repent and Believe and Persevere unto the End 3. That sufficient and necessary Means of Grace
eternity See here I have loved a remnant of mankind both of Jews and Gentiles with an everlasting love I know they will sin and corrupt themselves and so become enemies to me and liable unto eternal death now thou art a mighty person able to do what I require of thee for them if thou wilt take upon thee their nature and sins and undertake to satisfie my Justice and Law and take away that hatred that is in them towards me and my Law and make them a believing holy people then I will pardon them and adopt them in thee for my sons and daughters and make them co-heirs with thee of an incorruptible crown of life And then said Christ loe I come to do thy will O God Heb 10.5.9 then Christ as it were struck hands with God to take upon him the nature and sin of man and to do and suffer for him whatsoever God required of him Certainly this was the whole business of our salvation first transacted betwixt God the Father and Christ before it was revealed to us Hence we are said to be given unto Christ I have manifested thy name said Christ unto the men which thou gavest me out of the world John 17.6 thine they were and thou gavest them me this very giving implies as if the Father in his Eternity should have said to the Son these I take to be vessels of mercy and these thou shalt bring unto me for they will destroy themselves but thou shalt save them out of their lost estate And then the Son takes them at his Fathers hand and looking at his Fathers will this is the Fathers will which hath sent me Jâ—hn 6.39 that of all which he hath given me I should loose nothing he thereupon takes care of such he would not for a world any of them should be lost which his Father hath given him they are more dear than so In Isaiah 53.10 11. and in Psal 40.7 Christ is brought in as a Surety offering himself for us and readily accepting of Gods will in this very matter and hence it is that he is called Gods servant and his ears are said to be opened Isa 5.11 Psal 40.6 Isa 42.16 In Isa 42.6 this very Covenant is expresly mentioned Thus God speaks of Christ Behold my servant whom I uphold mine elect in whom my soul delighteth I will give thee for a Covenant of the people for a light of the Gentiles Yea this Covenant and agreement seems to be confirmed with an Oath in Heb. 7.28 and for this service Christ is required to ask of God Psal 2 8 and he will give him the heathen for his Inheritance Observe how the Church of God is given to Christ as a reward of that obedience which he shewed in accepting of the office of a Surety for us This stipulation some make to be that counsel of peace spoken of by the prophet Heb. 7.28 and the counsel of peace shall be between them both Zach 6.13 ver 12 i.e. between the Lord and the man whose name is the Branch And for this agreement it is that Christ is called the second Adam for as with the first Adam God plighted a Covenant concerning him and his posterity so also he did indent with Christ and his Seed concerning eternal life to be obtained by him I deny not but that some promises were made only to Christ in his own person and not to descend to his children as Sit on my right hand untill I make thine enemies thy foot-stool Heb. 1.13 Isa 53.10 Psal 2.8 Heb. 1.5 Jer. 32 38 and he shall see his seed he shall prolong his dayes the pleasure of the Lord shall prosper in his hands and ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession But there are other promises made to him and his as that grand promise I will be to him a Father and he shall be to me a Son it is first made to him and then to us and that special promise of spiritual grace John 1.16 of justification Isa 50.8 of victory and dominion Psal 110.2 of the Kingdome of glory Luke 24 26. they are every one first made to him and then to us The business from eternity lay thus here is man lost said God to his Son but thou shalt in fullness of time go and be born of flesh and blood and dye for them and satisfie my justice and they shall be thine for a portion and they shall be called the holy people the redeemed of the Lord Isa 62.12 This shalt thou do said the Father and upon these termes they shall live that believe This was Gods Covenant with the Son of his Love for us to whom the Son answered as it were again Psal 40.6 7. Content Father I will go and fulfil thy pleasure and they shall be mine for ever I will in the fullness of time die for them and they shall live in me burnt-offerings and sin-offerings thou hast not required no it was self-offering then said I loe I Come in the volume of the Book it is written of me to do thy will O my God In what Book was it written that Christ should come to do the will of God Not only in the Book of the Law and the Prophets but also in the Book of Gods decrees In this sense the Lamb was slain from the foundation of the world Rev. 13.8 His Father from before all time appointed him to be our high Priest and he from all eternity subscribed to his Fathers pleasure in it In Galath 3.15 Gâ—l 3.15 Brethren I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto Now to Abraham his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ There is a question whether this Covenant here mentioned was made onely betwixt God and Christ or onely betwixt God and us or both betwixt God and Christ betwixt God and us The occasion of this question is in these words Now to Abraham Jer. 3.31 his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ 1. Some argue hence that there is no Covenant or promise made to us but only to Christ or with Christ Christ stood for us articled with God for us and performed the conditions for life and glory so that the promises are made all to him yet this indeed is confessed that because we are Christs and are concerned in the Covenant it is therefore sometimes called a Covenant made with us I will make a new Covenant with the house of Israel and with the house of Judah not that the Covenant is really made with us but only with Christ for us and when we feel our selves
his if God in Christ hath of his own free love set thee apart to life and salvation then know it for thy self Jâ—b 5 27. it is inward experimental knowledge we speak of 4. Study the purpose of God concerning thy salvation this purpose of God speaks the stability and certainty of they salvation in Christ his purpose is in and from himself who is God and not man and therefore cannot repent Numb 23.19 hath he said and shall he not do it hath he spoken and shall he not make it good 5. Study the decrees of God they are all one with Predestination the book of life the seal of God what hath the Lord decreed predestinated booked sealed thee for salvation Psal 89 15. O how blessed is the people that know this joyful sound they shall walk in the light of they countenance O Lord. 6. Study the Covenant of grace remember how the business of eternity lay thus here is every man lost said God to his Son but thou shalt in fulness of time go and be born of flesh and blood and die for some of them and satisfie my Justice and they shall be thine for a portion and they shall be called the holy people the redeemed of the Lord. To whom the Son answered be it so Lord I will go and fulfil thy pleasure and they shall be mine for ever Observe and be acquainted with this Covenant in that very Dialogue first God demands of his Son that he lay down his life and for his labour he promiseth that he shall be his seed and God shall give him many children Isa 53.10 Heb. 10.5 9. And secondly the Son consents to lay down his life and saith here I am to do thy will O God thou hast given me a body What O my soul that the Father and Christ should transact a bargain from eternity concerning thee that there should be any communing betwixt the Father and the Son concerning thy happiness and salvation Surely this is worthy thy paines Job 3.7 and study O hear it and know thou it for thy good SECT II. Of considering Jesus in that respect 2. VVE must consider Jesus carrying on this work of salvation in that eternity It is not enough to study and know him but according to the measure of Knowledg we have attained we must ponder and muse and meditate and consider of him now consideration is an expatiating and enlarging of the mind and heart on this or that subject consideration is a fixing of our thoughts a stedfast bending of our minds to some spiritual matter till it work on the affections and conversation We may know and yet be inconsiderate of that we do know but when the intention of our mind and heart is taken up about some one known object and other things are not for the present taken notice of this is consideration O that if it were possible we could so consider Jesus in this first period of eternity as that for a while at least we could forget all other things Christians I beseech you be dead to the world be insensible of all other things and look onely on Jesus it is said that men in a phrenzy are insensible of what you do to them because their minds are taken up about that which they apprehend so strongly and if ever there was any object made known to take up the mind of a spiritual man it is this even this not but that other objects may be deeply and seriously minded of men it is reported of Archimedes who was a great Mathematician that when the City was taken wherein he was and the warlike instruments of death clattering about his ears and all was in a tumult yet he was so busie about drawing his lines that he heard no noise nor did he know there was any danger but if such objects as those could take up the intention of his mind so as not to regard other things how much more should this consideration of Christ If a carnal heart a man that minds earthly things be so taken up about them because they are an object suitable to him how much more should a gracious heart that can see into the reality of these things of God Christ from everlasting be so taken up with them as to mind nothing else come then O my soul and set thy consideration on work as thus 1. Consider Jesus in his relation to God how he was the eternal Son of the Father I know in some respects we have little reason thus to look on Jesus as we are sinners and fallen from God there is no looking on an absolute Deity alas that Majesty because perfectly and essentially good is no other then an enemy to sinners as sinners so as we are sinners and fallen from God there is no looking on the Son of God I mean on the Son of God considered in the notion of his own eternal being as coequal and coessential to God the Father Alas our sin hath offended his justice which is himself and what have we to do with that dreadful power which we have provoked But considering Jesus as Jesus which sounds a Saviour to all sinners believing on him and that this Jesus containes the two natures of Christ both the God-head man-hood now we that have our interest in him may draw neer Heb 1.3 and as we are capable behold the brightness of his glory To this purpose the Scriptures have discovered to us God the Son how he is the second person in the Trinity having the foundation of personal subsistence from the Father alone of whom by communication of his essence he is begotten from all eternity when there were no depths I was brought forth before the mountains were setled and before the hills I was brought forth Ante colles genita eram Prov. 8.24 25 before the mountains I was begotten as some or ante colles filiata eram before the mountains I was sonned his son as others translate it why thus O my soul consider Jesus the Son of God but in this consideration be not too curious thou hearest of the generation of the Son and of the procession of the Holy Ghost but for the manner how the Father begets the Son or how the Father and Son do spire and send forth the Holy spirit be not too busie to enquire thou mayest know a little and consider a little but for the depth and main of this great mystery of grace let the generation of the Son of God be honoured with silence I remember one being too curious and too inquisitive Aug. lib 1 confess c. 12. what God was doing on that long Evum of eternity before he made the world it was answered he decreed to make hell for such curious inquisitors Be not therefore too nice in this consideration keep within bounds of sobriety and humility and then as thou art able to comprehend the Scriptures will discover that before God made the world in that long-long
Gods purposes are without any alteration the love of Christ after thousands of years is still as the love of a Bridegroom upon the wedding day indeed then ordinarily love is hot and appears much so is Christs love and so is Gods love ever hot there is no moment of time from Eternity to Eternity wherein God rejoyceth not over his Saints as the Bridgroom over his Bride not only as an husband over his wife but as a Bridegroom over his Bride we may say of this purpose of God as it was in the beginning is now and ever shall be World without end O my soul muse and meditate on this purpose of God Isa 55.3 and by consequence on the sure mercies of David it may be it is not always alike sure to thee the love of God as the shining of the Sun doth not always in the fruits of it shining out so gloriously but the Sun keeps his course in a steady way what though it be sometimes clouded what though at times it shine not so gloriously as at high-noon yet the purpose of God according to Election must stand All the Devils in Hell cannot frustrate Gods purpose concerning only one soul John 6.39 this is the Fathers will which sent me saith Christ that of all which he hath given me I should lose none 5. Consider Gods decree concerning thy souls salvation and the means to it As the purpose of God so the decree of God speaks the stability and certainty of the thing decreed The foundation of God standeth sure 2 Tim. 2.16 i The decree of God touching mans Salvation is unchangable If the Laws of the Medes and Persians were so absolute that they could not be reversed then much less can the decrees of God be reversed no man that is not Elected can be Elected and no man that is Elected can possibly be damned My sheep hear my voice saith Christ and I give unto them eternal life and they shall never perish neither shall any man pluck tâ—â—â— out of my hand And it must needs be so for Gods decree is grounded on the Eternal and unchangable will of God and hence we say that there is a certain number of the Elect known only to God which cannot possibly be encreased or diminished John 13 18 I know whom I have chosen saith Christ And yet thou canst not O my soul hence infer that thou mayest be secure for in this decree the end and the means are joyned together of God and they cannot be separated by any man if thou beest not godly never expect to be happy Gods decree of Predestination is as well for the giving of grace as for the giving of glory 6. Consider the Covenant struck betwixt God and Christ for thy salvation If thou wouldst fain be acquainted with the very Articles of it go on then take Scripture along and first on Gods part thou mayest observe and meditate and consider of these particulars 1. That there was a designation and appointment of Christ from all Eternity to the office of Mediatorship John 6.27 Isa 42 1 whence Christ is said to be sealed by the Father for him hath God the Father sealed and chosen of the Father behold my servant whom I uphold mine Elect or chosen one 2. There was a commandment from the Father to the Son which he must obey and submit unto As first he had a command what to teach his people as the Prophet of the Church John 12.49 for I have not spoken of my self saith Christ but the Father which sent me he gave me a commandment what I should say and what I should speak Secondly he had a commandment to lay down his life fore those that were given him John 10.18 no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again this Commandment have I received of my Father 3. There was a Promise from the Father to the Son the Father covenants with him in these things Isa 42.1 first that he will give him the Spirit in abundance Behold my servant whom I uphold I have put my Spirit upon him he shall bring forth judgment to the Gentiles Isa 11.1 2 And the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowledg and of the fear of the Lord. Secondly that he will give him assistance and help in this great work of Redemption I the Lord have called thee in righteousness Isa 42.6 and will hold thy hand what 's that why I will strengthen thee with my power I will so hold thy hand that thou shalt not be discouraged in the work Isa 42.4 He shall not fail nor be discouraged tell he have set judgment upon the Earth Thirdly that he will give him a blessed success that he shall not labour in vain Isa 53 10 11 he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hands he shall see of the travail of his soul and shall be satisfied Christs suffering were as a womans travail though she suffer many pains and pangs yet she sees her Child at last so shall Christ see many believing on his Name they are the promise made by the Father to the Son Isa 55.5 that Nations that know him not shall run unto him Fourthly that he will give him and his Redeemed ones everlasting glory to Christ himself there is a promise of glory he hath gloryfied thee And to the Members of Christ there is a promise of glory and this promise of glory to them was made known to Christ from everlasting it was one of the secrets of God and Christ brings out that secret from the bosome of his Father Luk. 12.32 and reveals it to his Disciples It is my Fathers pleasure said he to give you the Kingdom Christ knew his Fathers will by the Covenant passing betwixt his Father and him and this will of the Father concerning glory promised to the Saints Christ doth bring forth to light These were the Articles of the Covenant on Gods part now O my soul see them on Christs part in these particulars 1. There was an acceptation of the office to which he was designed by the Father he did not take the office of Mediatorship upon himself but first the Father calls him to it Heb. 5.5 Heb. 1.10.7 and then the Son accepts it Christ glorified not himself to be made an high Priest but he that said unto him thou art my Son to day have I begotten thee he called him and then the Son answered Lo I come 2. There was a promise on Christs part to depend and trust upon God for help And again I will put my trust in him they are the words of Christ to his Father And Isaiah brings in Christ as looking for help from God
everlastingly for it O my soul canst thou ponder on this and not love him dearly who has thus loved thee Come stir up the gift that is in thee if thou art a Christian thou hast some sparks though now it may be under the ashes come rub chase and warm thy affections at this fire love like a watch must be wound up or else it will fall downwards what dost thou why stand'st thou idle in the heat of the Day Christ hath fire in his hand 't is but looking up and reaching out thy hand to take it from him O take it with both thy hands and be thankful for it Prayer ejaculation contemplation judicious observation of the Spirits season are thy best instruments to kindle this fire of love in thee And methinks thy heart should begin now to melt methinks it should receive more easie impressions from the object before it methinks these eternal works and acts of God and Christ towards thy poor soul should begin to overcome thee Cant. 6.5 Cant 8.6 and to burne thy heart as with coales of Juniper Why Lord is it thus was I Elected from all Eternity in Christ was I ordained to a glorious inheritance before there was a World was this business to make me happy one of the cheef deep counsels of God was this one of the works of his wisdome that he was exercised about before the World began was this the great designe of God in making the World and in making Heaven the place of glory to glorifie himselfe and to glorifie such a poor wretch as I am O then how should this but mightily inflame my heart with the love God and love of Christ how should I choose but say as the Martyr did Oh that I had as many lives as I have haires on my head to lay them down for Christ Ah what flames of Divine affection what raptures of zeal what ravishments of delight what extasies of obedience can be enough for my blessed God and dearest Redeemer SECT VII Of joying in Jesus in that respect 7. WE must joy in Jesus as carrying on that great work of our salvation in that Eternity This joy is a passion arising from the sweetness of the Object that we enjoy O my soul dost thou believe and art thou now cast into a pang of love how then should thy joy but come on As Christ said to the 70. In this rejoyce not Luk. 10.20 that the spirits are subject unto you but rather rejoyce because your names are written in Heaven so rejoyce not thou in this that the world is thine that riches are thine that thou hast subdued men and devils but herein rejoyce that thy name is written in the Book of life O what a comfortable point is this that the Father and Christ should transact a bargaine from Eternity concerning thee by name that the Father and the Son should commune together concerning thy heaven as if their language had been thus Father what shall be given to thy justice to ransome such a one Abraham Isaac Jacob Matthew Mark Luke John Mary Martha Hannah c. why no more but this thou shalt dye my Son and whosoever believeth in thee shall live for ever Why then saith Christ I will engage for such and such a one I will enter into Bond for such and such a person Abraham shall believe in time See I have writ down his name in the Book of life And who art thou that readest art thou a believer dost thou believe in the Lord Jesus Christ Christ said the same of thee and entered into a bond for thee and entered they name in the Book of life See the certainty of this in Phil. 4.3 Phil. 4 3. Thou Thomas Andrew Peter Christ knows thee by name and thy name is written in the Book of life O go thy way and rejoyce and take strong consolation is there not cause why I tell thee thy name is in the Book of Heaven and if this may adde to thy joy know there is none in Heaven or Earth shall ever be able to blot it out again No no poor soul Rom. 8.1 there is no condemnation to them that are in Christ Jesus God hath decreed thy salvation and Gods decree shall stand let Men and Devils say what they will to the contrary Psal 33.11 The counsel of the Lord standeth for ever the thoughts of his heart to all generations it is as possible for God to deny himself as it is possible for thee a believer to perish 1 Pet. 1.5 We are kept saith the Apostle by the power of God through faith to salvation and therefore rejoyce and againe rejoyce yea raise up thy joy to that pitch of triumph which is joy elevated and elevated so high that it comes to victoriousness and magnanimous conquest of heart over all things say with the Apostle what my name written in the Book of life Rom. 8 3â— 35 38 39. who shall lay any thing to the charge of Gods Elect who then shall separate me from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword nay I am perswaded that neither death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate me from the love of God which is in Christ Jesus my Lord. SECT VIII Of calling on Jesus in that respect 8. VVE must call on Jesus or on God the Father in and through Jesus This also is included in looking as David while Praying unto thee do I lift up mine Eyes Psa 123.1 O thou that dwellest in the Heavens Now this calling on God or looking to God contains Prayer and Praise 1. We must pray that all these transactions betwixt God and Christ may be assuredly ours and that God would clear up our Titles more and more yea and seeing all good things tending to Salvation were from all Eternity prepared for us we are therefore to pray that by prayer we may draw them down from Heaven for what though our Evidences be clear Yet this must not cast out means God doth not use to bestow his saving Graces on lazy sluggards those therefore who from the certainty of Predestination do pretend that the duty of Prayer is superfluous do plainly shew that they have no certainty at all Aquinas Aquinas part c q. art 8. was Orthodox in this the Predestinate must Pray because by these effects of Predestination the Salvation of Souls is best ascertained The same Spirit which Witnesseth to our Spirit that we are his Chosen is also the Spirit of Prayer and Supplication and therefore he that believes that he is one of Gods Elect he cannot but pray for those things which he believeth that God hath prepared for him before the foundation of the World 2. We must praise God what that God should look on us and Predestinate us to Life
strong temptations so many lusts that now he doubts O what will become of my poor Soul what will be the issue of this woful work why come now and desire after perseverance when Peter was ravished on the mount it is good being here sayes he let us build three Tabernacles Mat. 17.4 his desire was to have continued there for ever and it was the prayer of Christ in Peters behalf Luk. 22.3 I have prayed for thee that thy faith fail not what was this Prayer but Christ's vehement desire of Peters continuing in the faith shall Christ desire and will not thou desire after thy own perfection O come with these Pantings and Breathings after God put forth thy desires in these or the like expressions O Lord thou hast said I will betroth thee unto me for ever Hosea 2.19 and what means this but that the conjugal love of Christ with a gracious soul shall never be broken what means this but that the bond of union in a believer to Christ is fastened upon God and the spirit of God holds the other end of it and so it can never be broken 2. O Lord thou hast discovered in thy Word that th s union is in the Father who hath laid a sure foundation 2 Tim 2.19 the foundation of God standeth sure having this seal the Lord knoweth them that are his John 13.1 and that this union is in the Son who loves his to the end and that this union is in the spirit who abides in the elect for ever 3. Thou hast discovered that the mountains shall depart and the hills be removed but my kindness shall not depart from thee Isa 54.10 neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee 4. Thou hast said that the Saints shall be kept by the Power of God q. d. The special Power I mean to put forth in this world 1 pet 1.5 it is to uphold the spirits of my saints the special work I have in the world to exercise my power about it is to keep Christ and the saints together it is through the power of God that heaven and earth is kept up but if God must withdraw his Power from the one of these sooner should heaven and earth fall in pieces than God would not uphold one gracious soul that hath Vnion with his Son Jesus Christ And if thâ—se be thy sayings why then Lord I desire the accomplishment O fulfil what thou hast said it would break my heart if ever the Covenant should be broken betwixt me and thee my desire is towards thee and the more I enjoy thee the more and more I desire and pant after thee my desires are like thy self infinite eternal everlasting desires 4. Desire after Jesus the great business or the all in all in a Covenant of Grace the most proper object of desire especiaâ—ly to man fallen is Jesus Christ hence it is that a poor sinner under the sense of sin cryes out with the vehemency of desire Christ and none but Christ give me Christ or I dye I am undone I am lost for ever But what is Christ or Jesus to a Covenant of grace Ruâ—kers tryal of Faith I answer he is the great business he is the all in all Christ hath at least a Six-fold relation to the Covenant of grace 1. As he is more than a creature he is the Covenant himself 2. As he deals betwixt parties he is the messenger of the covenant 3. As he saw and heard and testifieth all he is the witness of the covenant 4. As he undertaketh for the parties at variance he is the surety of the covenant 5. As he standeth between the contrary parties he is the Mediator of the covenant 6. As he signifieth the covenant and closeth all the Articles he is the Testator of the covenant Oh here is abundance of fuel for thy desire to work upon 1. Consider the fuel and then set on the flame thy desire Isa 42.6 Isa 41.9 1. Christ is the covenant it self I gave thee for a covenant of the People for a light of the gentiles And I will preserve thee and give thee for a Covenant of the People Christ God and Man is all the Covenant 1. Fundamentally he is the original of the Covenant the Covenant of grace takes iâ—s being and beginning from Christ he is the covenant-maker undertaker manager dispatcher he doth every thing in the covenant 2. Materially the very substance of the covenant stands in this I will be their God and they shall be my People now Christ he is both these in himself he is God unto his People and he is the People representatively unto God and before God 3. Equivalently many branches or fruits of the Covenant are to be fulfilled to believers in their season but as soon as ever they are Justified Christ is said to be the Covenant as a present pawn or earnest delivered into the hands of a man at the very instant of his justification and this pawn is of equal value and worth with the whole Covenant when it is fulfilled to the uttermost Thus Christ in every of these respects is the Covenant it self he is very peace and reconciliation it self and this man shall be the Peace when the Assyrian shall come into our Land As fire is hot for it self and all other things hot for it Micah 5 5. as they participate of it so Christ is the Covenant it self and all we are so far in Covenant to Christ as we have any thing of Christ want Christ and want peace and want the Covenant of grace 2. Christ is the messenger of this Covenant The Lord whom ye seek shall suddainly come to his Temple Mal. 3.1 even the messenger of the Covenant whom ye delight in Christ travels with tydings between parties of the Covenant 1. He reports of God to us he commends his Father unto us Joh. 15.1 Joh. 6.29 Joh. 6.48 Joh. 8.12 Joh. 10.9 11. Prov. 1.20 Prov. 9.5 my Father is the husband man and this is the Fathers will which hath sent me that of all which he hath given me I shall lose nothing and he commends himself to us it became the Lord Jesus to commend himself I am the bread of Life I am the Light of the world I am the Door I am the good Shepherd It is a wonderful thing how Christ is a broker as I may say for Christ wisdom cryeth out she uttereth her voice in the streets come eat of my bread and drink of my wine which I have mingled Ministers cannot speak of Christ and of his Father as he can do himself O my Soul to excite thy desires come and hear Christ speak of Christ and of his Father and of Heaven for he saw all Joh. 17.25 2. He reports of us to God he commends us to his Father O righteous Father the world hath not known thee but I have known thee and
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
I will live with you in this World and you shall live with me in the World to come O here was Blessed News Why this is Gospel pure Gospel this is the Glad Tidings Free Grace proclaims a Jesus and a Jesus is made up as it were all of Free-Grace O what Eternal Thanks do we owe to the Eternal God! If there had not been a Jesus to borrow that Expression made all of Grace of Grace it self we could never have had Dealing with God O how may we say with the Angels Glory to God Blessed be God for Jesus Christ But in this Conception of Christ are so many Wonders that e're we begin to speak them 1 Tim. 3.16 we may stand amazed Without Controversie great is the Mystery of Godliness God manifested in the Flesh Say Is it not a Wonder a Mystery a great Mystery a great Mystery without all Controversie that the Son of God should be made of a Woman even made of that Woman which was made by Himself Is it not a Wonder that her Womb then and that the Heavens now should contain Him whom the Heaven of Heavens cannot contain Concerning this Conception of Christ I shall speak a little and but a little What Man can conceive much of this Conception which was a Conception without Help of Man Luke 1.35 Our greatest Light we borrow from the Angel who describes it thus The Holy-Ghost shall come upon thee and the Power of the Highest shall over-shadow thee Out of these Words observe 1. The Agent or Efficient 2. The Fruit or Effect 1. The Agent or Efficient Cause of Christ's Conception is the Holy-Ghost This agrees with that Speech of the Angel to Joseph Matth. 1.20 That which is Conceived in her is of the Holy-Ghost Here it may be demanded why the Conception of Christ should be ascribed to the holy-Holy-Ghost which is common to all the Actions in the Trinity I answer Not to exclude the rest but first to shew it was the free Grace of God which is often termed the holy-Holy-Ghost 2. Because the Father and the Son effected it by the holy-Holy-Ghost so was it his Work immediately and in a special manner Good reason have we to be thankful to all the Three Persons to the Father for ordaining this Garment to the holy-Holy-Ghost for weaving it to the Son for wearing it to the whole Deity for cloathing us with it and making us Righteous by it Neither yet is the holy-Holy-Ghost Christ's Father he did not beget Him he did not form Him he did not minister Matter from his own Substance whereof Christ was made but took a part of Humane Nature from the Virgin and of that he made the Body of Christ within her Away with all gross Opinions and old Heresies This Conception of Christ was not by any Carnal Effusion of Seminal Humour but by way of Manufacture i. by Handy-work or Operation or Virtue of the Holy-Ghost or else by the Energetical Command and Ordination of the Holy-Ghost whereby that part of the Virgin 's Blood or Seed whereof the Body of Christ was to be framed was so cleansed and sanctified that in it there should be neither Spot nor Stain of Original Pollution 2. The Fruit or Effect was the Framing of Christ's Manhood in which we may observe the Matter and Manner 1. For the Matter Observe we the Matter of the Body and of the Soul of Christ 1. The Matter of the Body of Christ it was the very Flesh and Blood of the Virgin He was made of Woman saith the Apostle i. of the Flesh and Blood Gal. 4.4 Rom. 1.6 Substance of the Woman And He was made of the Seed of David saith the Apostle according to the Flesh otherwise He could not have been the Son of David according to the Flesh And if it be true which the Philosophers say That the Seed of the Man doth not fall into the Substance of the Child but only doth dispose the Seed of the Woman as a Workman frameth and disposeth his Work to make the same into the Form of a Man Why then I know not wherein the Conception of Christ should differ in the Matter at all from our Conception save only in the Agent or Worker of his Substance who was the Holy-Ghost 2. The Matter or Substance of the Soul of Christ was not derived from the Soul of the Virgin as a part thereof but it was made as the Souls of other Men be i. of nothing by the Power of God and so infused into the Body by the Hand of God But of these Things of His Body and Soul and Humane Nature we shall speak more largely in the next Section 2. For the manner of forming Christs humane Nature it was miraculous The Angel ascribes two actions to the Holy Ghost in this great work the one to come upon the Virgin the other to overshadow her by the first is signified the extraordinary work of the Holy Ghost in fashioning the humane Nature of Christ as it was said of Sampson Judg. 14.6 The spirit of the Lord came upon him i.e. the Holy Ghost inspired him with an extraordinary strength so the Spirit of the Lord came upon her i.e. the holy Ghost wrought in her in an extraordinary way As for instance in ordinary generation our substance and parts are framed successively by degrees as first the seminal humour becomes an Embryo then a body in organical then are fashioned the Liver Heart and Brain and then the rest one after another and it is at least forty days before the body of a Child be fully formed now it was otherwise with the Body of Christ for in the very instant of his conception he was made perfect in Body and Soul void of Sin and full of Grace in the very instant of his Conception he was perfectly framed and instantly united unto the eternal Word perfect God and perfect Man Surely this was extraordinary and this is the property of the Holy Ghost subito operari to work instantly and perfectly as soon as ever the flesh was conceived it was presently united Aug'l De fido ad Pet. c. 18. and made the flesh of the Son of God it was suddenly made perfectly made holily made The second action ascribed to the holy Ghost is adumbration or overshadowing of the Virgin this teacheth us that we should not search overmuch into this great Mystery Alas it is to high for us if the course of ordinary generation be a secret how past all comprehension is this extraordinary operation the holy Ghost did cast a shadow over the Virgin and withall a shadow over this Mystery why should we seek a clear light where God himself will have a shadow Chrys hom 5. I know the Word was made flesh saith Chrysostome but how he was made I know not 1. In way of confutation this word conception is the bane of divers heresies 1. That Vse 1 of the Manichee who held he had no true body if so
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
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
our hearts are as it were Seas of corruptions yet we must daily cleanse our selves of them by little and little Christ could not have been a fit Saviour for us unless first he had been sanctified neither can we be fit Members unto him unless we be in some measure purged from our sins and sanctified by his Spirit To this purpose is that of the Apostle I beseech you Brethren by the Mercies of God that ye present your Bodyes a living Sacrifice Holy acceptable unto God Rom. 12.1 In the Old Testament they did after a corporal manner slay and kill Beasts presenting them and offering them unto the Lord but now we are in a spiritual manner to crucify and mortifie the flesh with the affections and lusts all our inordinate passions all our evil affections of anger love joy hatred are to be crucified and all that is ours must be given up to God there must be no love in us but of God and in reference to God no Joy in us but in God and in reference to God no fear in us but of God and in reference to God and thus of all other the like passions O that we would look to Jesus and be like unto Jesus in this thing if there be any Honour any Happiness any Excellency it is in this even in this we are not fit for any holy duty or any religious approach unto God without sanctification 1 Thes 4.5 this is the Will of God saith the Apostle even your Sanctification All the commands of God tend to this and for the comfort of us Christians we have under the Gospel promises of sanctification to be in a larger measure made out unto us Zech. 14.20 21. In that day there shall be upon the Bells of the Horses Holiness unto the Lord yea every pot in Jerusalem and Judah shall be Holiness unto the Lord every Vessel under Christ and the Gospel must have written upon it Holiness to the Lord thus our spiritual services figured by the Ancient Ceremonial services are set out by a larger measure of holiness than was in old time it is a sweet resemblance of Christ to be holy Acts 4.27 for so he is stiled the holy Child Jesus he was sanctified from the womb and sanctified in the womb for our imitation for their sakes I sanctifie my self saith Christ that they also might be sanctified John 17.19 3. Christ the son of man is by nature the son of God so we poor sons of men must by Grace become the sons of God even of the same God and Father of our Lord Jesus Christ Gal. 4.4 5 7. for this very end God sent his own Son made of a woman that we might receive the Adoption of Sons wherefore thou art no more a servant but a son and if a Son then an heir of God through Christ This intimates that what relation Christ hath unto the Father by nature we should have the same by Grace by nature he is the only begotten Son of the Father and as many as received him saith John John 1.14 V. 12. to them he gave power to become the Sons of God even to them that believe on his Name It is true Christ reserves to himself the preheminence Rom. 8.29 he is in a peculiar manner the first born among many Brethren yet in him and for him all the rest of the brethren are accounted as first borns Exod. 4.22 23. So God bids Moses say unto Pharoah Israel is my son even my first born And I say unto thee let my Son go that he may serve me and if thou refuse to let him go behold I will slay thy Son even thy first-born And the whole Church of God consisting of Jew and Gentile is in the same sort described by the Apostle to be the General Assembly and Church of the first-born enrolled in Heaven Heb. 12.23 Rom. 8.17 by the same reason that we are sons we are first-borns if we are Children then are we heirs heirs of God and joynt-heirs with Christ O who would not endeavour after this priviledg who would not conform to Christ in this respect 4. Christ the Son of God was yet the Son of Man there was yet in him a duplicity of Natures really distinguished and in this respect the greatest Majesty and the greatest humility that ever was are found in Christ so we though sons of God must remember our selves to be but sons of men our priviledges are not so high but our poor conditions frailties infirmities sins may make us low who was higher than the Son of God and who was lower than the son of man as he is God he is in the bosom of his Father as he is man he is in the Womb of his Mother as he is God his Throne is in Heaven and he fills all things by his emmensity as he is man he is circumscribed in a cradle I mean a Manger a most uneasy Cradle sure as he is God he is cloathed in a robe of Glory as he is man he is wrapped in a few course swadling bands as he is God he is encircled with millions of bright Angels as he man he is in company of Joseph and Mary and the Beasts as he is God he is the eternal Word of the Father all-sufficient and without need as he is man he submits himself to a condition imperfect inglorious indigent and necessitous well let this mind be in you which was also in Christ Jesus Phil. 2.5 6 7 8. who being in the form of God thought it not robbery to be equal with God but he made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of men and being founded in fashion as a man he humble himself he that thought it no robbery to be equal with God humbled himself to become man we should have found it no robbery to be equal with Devils and are we too proud to learn of God what an intolerable disproportion is this to behold an humble God and a proud man who can endure to see a Prince on foot and his Vassal mounted shall the Son of God be thus humble for us and shall not we be humble for our selves I say for our selves that deserve to be cast down amongst the lowest Worms the damnedst Creatures What are we in our best condition here on earth had we the best natures purest conversations happiest indowments that accompany the Saints pride overthrows all it thrust proud Nebuchadnezzer out of Babel proud Haman out of the Court proud Saul out of his Kingdom proud Lucifer out of Heaven poor man how ill it becomes thee to be proud when God himself is become thus humble O learn of me saith Christ for I am meek and humble and lowly in spirit Math. 11.29 and you shall find rest unto your souls 5. The two natures of Christ though really distinguished yet were they inseparably joyned and made not
two but one person so must our natures and persons though at greatest distance from God be inseparably joyned and united to Christ and thereby also to God John 17.21 I Pray saith Christ that they all may be one as thou Father art in me and I in thee that they also may be one in us That union of Christs two natures we call a personal hypostatical union and this union of Christ with us we call a mystical and Spiritual union yet though it be mystical and Spiritual this hinders not but that it is a true real essential substantial union whereby the person of the believer is indissolubly united to the glorious person of the Son of God For our better understanding we may consider if you please of a threefold unity either of persons of one nature or of natures in one person or of natures and Persons in one spirit in the first is one God in the second is one Christ in the third is one Church with Christ our union unto Christ is the last of these whereby he and we are all spiritually united to the making up of one mystical body O what a priviledge is this a poor believer be he never so mean or miserable in the eye of the world yet he is one with Christ as Christ is one with the Father our fellowship is with the Father 1 John 1.3 and with his Son Jesus Christ every Saint is Christs fellow there is a kind of analogical proportion between Christ and his Saints in every thing if we take a view of all Christ what he is in his Person in his Glory in his Spirit in his Graces in his Fathers Love and in the access he hath to the Father in all these we are in a sort fellows with Christ only with this difference that Christ hath the preheminence in all things all comes from the Father first to Christ and all we have is by Marriage with Jesus Christ Christ by his union hath all good things without measure but we by our union have them only in measure as it pleaseth him to distribute But herein if we resemble Christ whether in his union with the Father or in his union of the two natures in one Person of a Mediator if by looking on Christ we come to this likeness to be one with Jesus Christ Oh what a priviledg is this had we not good warrant for so high a challeng it could be no less than a Blasphemous arrogance to lay claim to the Royal blood of Heaven but the Lord is pleased to dignifie a poor worm that every believer may truly say I am one with Jesus Christ and Jesus Christ is one with me To sweeten this union to our thoughts I shall acquaint you with the priviledg flowing from it and let the same stir you up to conform Hence it is that Christ lives in us and that Christ both gives life and is our life When Christ which is our life shall appear Christ is to me to live and I live yet not I Col. 3.4 Phil. 2.21 Gal. 2.20 but Christ liveth in me There is a spiritual and natural life for the natural life what is it but a bubble a vapour a shaddow a dream a nothing but this Spiritual life is an excellent life it is wrought in us by the Spirit of Christ there is a world of difference betwixt the natural and the spiritual life and that makes the difference betwixt what I do as a man and what I do as a Christian as a man I have eyes ears motions affections understandings naturally as my own but as a Christian I have all these from him with whom I am spiritually one the Lord Jesus Christ as a man I have bodily eyes and I behold bodily and material things but as a Christian I have spiritual eyes and I see invisible and eternal things as it is said of Moses that he endured Heb. 11 27. as seeing him who is invisible as a man I have outward ears and I hear outward sounds of all sorts whether articulate or inarticulate but as a Christian I have inward ears and so I hear the voice of Christ and of Gods Spirit speaking to my soul as a man I have bodily feet and by them I move in my own secular wayes but as a Christian I have spiritual feet and on them I walk with God in all the wayes of his Commandments as a man I have natural affections and so I love beauty and fear pain and hate an enemy and I rejoyce in outward prosperity or the like but as a Christian I have renewed affections and so I loved goodness and hate nothing but sin and I fear above all the displeasure of my God and I rejoyce in Gods favour which is better than life Surely this is a blessed life and as soon as ever I am united to Christ why then I live yet not I but Christ liveth in me First Christ is conceived and then Christ is formed and then Christ is born and then grows in me to a blessed fulness Gal. 4.19 My little Children of whom I travail in birth again until Christ be formed in you formation follows conception and travail implies a birth then after this we are babes in Christ 1 Cor. 3.1 1 John 2.14 Eph. 4.13 or Christ is as a babe in us from thence we grow up to strength of youth I have written unto you young men because ye are strong and at last we come to Gospel perfection even towards the measure of the stature of the fulness of Christ Is this all nay if my union be firm and Christ live in me why then I go on Rom. 6.8 Rom. 6.4 1. Col 3 1. Rom. 8.17 and in this condition I am dead with Christ and I am buried with Christ and I am alive again unto God through Christ and I am risen with Christ and I am glorified with Christ Nay yet more my sufferings are Christs Col. 1.24 and Christs sufferings are mine Rom. 8.17 I am in Christ an â—eir of Glory Rom. 8.17 and Christ is in me the hope of Glory Col. 12 7. O my Christ my life what am I or what is my Fathers house that thou shouldest come down into me that thou shouldest be conceived in the womb of my poor sinful heart that thou shouldest give my soul a new and spiritual life a life begun in Grace and ending in eternal Glory I shall not reckon up any more priviledges of this union me-thinks I should not need if I tell you of Grace and Glory what can I more Glory is the highest pitch and Christ tells you concerning it the Glory whicâ— thou gavest me John 17.22 I have given them that they may be one even as we are one Ah my brethren to be so like Christ as to be one with Christ it is near indeed O let us conform to Christ in this he is one with our nature in an hypostatical personal union let us
is arising and shining in our Horizon more and more clearly that great design of Gods love to our souls is manifested in every Sermon on every Sabbath is not this Gospel-preaching what is the Gospel but the Treasure of Gods love in Christ opened to us Oh it is a pleasant work in this respect to be a Minister of the Gospel to be alwayes searching into the Treasures of love and to make them known to poor souls for the gaining of them unto God 2. Here is your Happiness Christ hath not erected any standing Sanctuary or City of refuge for men to fly to for their Salvation but he hath appointed Ambassadors to carry this Treasure unto mens houses where he invites them and entreats them and requires them and commands them and compels them to come in Oh the unsearchable riches of Christ 1. In respect of the Messengers 2. In respect of their Message 1. In respect of the Messengers they were first Apostles now Ministers poor Earthen Vessels Had Christ himself come in his glorified body attended with his Angels it might in some measure have represented his Majesty but alas how would this have dazled your weakness or if Christ had made use of his Angels as he did at his birth to preach his Gospel had they continually come in state and proclaimed Salvation to the Sons of men this would have shewed more glory but alas how unsuitable had this been to your weak conditions here then is the riches of his grace that earthen vessels should carry this treasure that salvation should come out of the mouths of sinful creatures that hearts should be broken souls should believe life should be infused by the ministerial breath of a weak worthless man 2 Cor. 4.7 We have this treasure in earthen vessels that the excellency of the power may be of God and not of us Gods power is more Honoured this way than if an Angel had come in person it may be in that Case a sinners Conversion would have been attributed to the power and Efficacy of the Angel but to prevent this and to preserve the glory of his power and grace Christ takes the Treasure and he puts it into Earthen Vessels it is in the Original vessels of shell as precious Pearls are found in Shells so the Pearl is the Gospel and the Shell or Mother of Pearl are the Apostles and Pastors it is true they are Vessels of small price and subject to many knocks and falls yet in them is the most excellent Treasures of the Wisdom of God and of the Gospel of Christ And it is in them on purpose that the excellency may reflect on God and not on them 2. In respect of the Message O the unsearchable riches of Christ What is the message of these men what is the Treasure they bring but the Blood of Christ the Promises of the Gospel the Word of Grace I might sum up all in one word They bring unto men an invitation from heaven to heaven Observe it Christians the Gospel is a message the Lord sends his Son up and down carries him from place to place he is set forth before mens eyes he comes and stands and calls and Knocks at their doors and beseecheth them to be reconciled O the free grace of God! O that mercy pardon preferment eternal life and Salvation should go a begging and suing for acceptance O the love of sin and madness of folly in wicked men to Trample on such Pearls and to neglect so great Salvation when it is tendered unto them O what a heavy charge will it be for men at the last day to have the mercy of God the humility of Christ the entreaties of the Spirit the proclamations of pardon the approaches of Salvation the dayes the years the ages of peace the Ministry of the Word the Book of God the great Mistery of Godliness to rise up in judgment and to testifie against their souls O the condescentions of Christ who are ye that the Lord should send after you what need hath God of you suppose you should go on in the wayes of death and perish everlastingly what shall God lose by it Christ might say If you will go on go on and perish if you love sin so well take your pleasure in it and be damned evermore Ah no saith the mercy of God and the mercy of Christ before that be message after message Isa 28.10 Precept upon precept precept upon precept line upon line line upon line here a little and there a little This was the design of Christs chusing his Apostles Go ye into all the world Mark 16.15 and preach the Gospel unto every Creature that poor sinners may turn from sin and be saved SECT III. Of Christ's Reception of sinners 2. FOr Christ's Reception of sinners I cannot limit this only to one year of Christ's Ministry but I shall only mention it this year Now this will appear 1. In the Doctrine of Christ 2. In the Practise of Christ 1. In his Doctrine Christ layes it down expresly Mat. 11.28 Come unto me all ye that labour and are Heavy laden and I will give you rest It is no more but come and welcome The Gospel shuts none out of Heaven but those that by unbelief lock the door against their own souls Again All that the Father giveth me shall come unto me John 6.37 and him that cometh unto me I will in no wise cast out here is laid down the full intent and purpose of God and Christ to pardon and receive sinners the Father is willing and the Son is willing 1. The Father is willing This is the Fathers will which hath sent me John 6.39 that of all which he hath given me I should lose none the Father is engaged in that first he sent Christ on that errand to receive sinners Secondly in that he gave unto Christ all that he would have to be saved by Christ with a charge to lose none Sinners were given to Christ by his Father as so many Jewels to look to and to save 2. The Son is willing for he that cometh unto me saith Christ I will in no wise cast out Christ is so willing to receive sinners as that he sets all his doors open he keeps open house and he casts out none that will but come in and why so John 6.38 For I came down from heaven not to do mine own will but the will of him that sent me 1. I came down from Heaven it was a great journey from heaven to earth and this great journey I undertook for no other purpose but to save sinners Great actions as one sayes well must needs have great ends now this was the greatest thing that ever was done Luke 19.10 that the Son of God should come down from Heaven and what was the end but the Reception and Salvation of sinners For the Son of man is come to seek and to save that which was lost had
judgment to come Acts. 24.25 and see what influence they have when Paul preached such a Sermon to Felix it is said that he trembled a Sermon of the chaffs burning with unquenchable fire is enough to make thy heart tremble if Powerfully delivered and affectionately received but see what effect doth it work on thy heart and life dost thou feel in thee a Spirit of mortification dost thou with the Baptist die to the world dost thou deny thy will of all its natural sinful desires dost thou abstain from pleasures and sensual complacencies that the Flesh being subdued to the Spirit both may join in the service of God dost thou kill the lusts of the flesh by taking away the fuel and incentives of Lusts this is the work of meditation it first employes the understanding in consideration of things and then the will in the reception of things and both these in order to Grace and a pious conversation that meditation which determines in notions or speculations of knowledg is like the winter Sun that shines but warms not O my Soul consider and so long consider on the preaching of this prodromus or forerunner of Christ till thou feelest this consideration to have some warmth in thy heart and influence on thy life in order to holiness self-denial and mortification 2. Consider of the Baptism of Christ he that never sinned was made sin for us and so it was proper enough for Christ to take upon him the Sacrament of sinners or of repentance for sin but especially he was baptised that in the symbole he might purifie our nature whose stains and guilt he had undertaken Consider of this O my soul and bring it home to thy self surely every soul that lives the life of Grace is born of water and the Spirit and to this purpose Christ who is our life went down into the waters of Baptism that we who descend after him might find the effects of it as pardon of Sin adoption into the Covenant of Grace and holiness of life Had not Christ been Baptised what vertue had there been in our Baptism As it became him to fulfil all righteousness Matth. 3.15 and therefore he must needs be baptized so he fulfilled it not for himself but for us Christ's obedience in fulfilling the Law is imputed to all that believe unto righteousness as if themselves had fulfilled so that he was Baptized for us and the vertue of his Baptism is derived unto us O the sweet of this meditation Christ was Baptized and when Baptized the Heavens were opened and the Holy Ghost descended and a voice from Heaven proclaimed him to be the Son of God and one in whom the Father was well pleased and the same ointment that was cast upon the head of our High Priest went unto his beard and thence fell to the borders of his garment for as Christ our Head felt those effects in manifestation so through Christ do we believe the like effects in our very Baptism the Heavens then as it were opened unto us and the holy Ghost then descended upon us and then were we consigned to the inheritance of Sons in whom the Father through his Son is also well pleased O my soul what a blessing is there in the Baptism of Christ and how mayest thou suck and be satisfied if thou wilt put thy meditation to the right use the Baptism of Christ is as a field of flowers wherein is a world of priviledges as justification adoption regeneration sanctification glorification O then fix thy soul at least on some of these flowers and leave them not without carrying some honey away with thee if thou art in Christ thou art Baptised into his death and Baptized into his Baptism thou partakest of the fruit and efficacy both of his death and life and baptism and all 3 Consider the fasting and temptation of Christ in the Wilderness Now we see what manner of adversary we have how he fights how he is resisted how overcome in one assault Sathan moves Christ to doubt of his Fathers providence in another to presume on his Fathers protection and when neither diffidence nor presumption can fasten upon Christ he shall be tryed with honour and thus he deales with us if he cannot drive us down to despair he labours to lift us up to presumption and if neither of these prevail then he brings out pleasures profits honours temptations on the right hand which are indeed most dangerous O my soul whilst thou art in this warfare here 's thy condition temptations like waves break one in the neck of another if the devil was so busie with Christ how shouldst thou hope to be free how mayest thou account that the repulse of one temptation will but invite to another well but here 's thy comfort thou hast such a Saviour as was in all things tempted in like sort yet without sin Heb. 4.15 16. how boldly therefore mayst thou go to the Throne of Grace to receive mercy and to find grace of help in time of need Christ was tempted that he might succour them that are tempted never art thou tempted O my soul but Christ is with thee in the temptation he hath sent his Spirit into thy heart to make intercession for thee there and he himself is in Heaven making intercession and praying for thee there yea his own experience of temptations hath so wrought it in his heart that his love and mercy is most of all at work when thou art tempted most As dear parents are ever tender of their Children but then especially when they are sick and weak and out of frame so though Christ be alwayes tender of his People yet then especially when their souls are sick and under a temptation O then his bowels yearn over them indeed 4 Consider Christs first manifestations by his several Witnesses we have heard of his Witnesses from Heaven the Father Son and holy Ghost and of his Witnesses on Earth the Baptist his Disciples and the works that he did in his Fathers Name and all these Witnesses being lively held forth in the preaching of the Gospel they are Witnesses to us even to this day is Christ manifested to us yea and if we are Christs even to this day is Christ manifested within us O my soul consider this above all the rest O it is this manifestation within that concerns thee most because ye are Sons Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts if Christ be not manifested in thy heart by his blessed Spirit thou art no Son of God and therefore the Apostles puts thee seriously on this tryal Examine yourselves whether ye be in the Faith prove your selves know ye not your own selves how that Jesus Christ in you 2 Cor. 13.5 except ye be reprobates Is Christ manifested in thee surely this is more than Christ manifested to thee the bare history is the manifestation of Christ unto thee but there 's a mystery in
of the paradise of delights who hath thus troubled thee it is my sins O Lord that have so troubled thee my sins were the Thorns that pricked thee the lashes that whipped thee the purple that cloathed thee it is I Lord that am thy tormentor and the very cause of these thy pains 8. Consider Pilate's sentence that Jesus should be Crucified as the Jews required Now they had him in their will and they did to him what seemed them good Follow him from Gabbatha to Golgotha see how they lay the heavy Cross upon his tender shoulders that were so pitifully rent and torn with whips accompany him all the way to the Execution and help to carry his Cross to Mount Calvary And there as if thou hadst been frozen hitherto thaw into tears see him lifted up on that engine of torture the bloody Cross he hangs on nails and as he hangs his own weight becomes his own affliction O see how his arms and legs were racked with voilent pulls his hands and feet boared with nails his whole body torn with stripes and gored with blood And now O my soul run with all thy might into his arms held out at their full length to receive thee Oh weigh the matter because sin entred by the senses therefore the head in which the senses flourish is crowned with searching thorns because the hands and feet are more especially the instruments of sin therefore his hands and feet are nailed to the Cross for satisfaction O marvellous what King is he or of what Countrey that wears a Crown of Thorns what man is he or where lives he whose hands and feet are not only bored but digged into as if they had been digging with Spades in a ditch surely here 's matter for a serious meditation be enlarged O my thoughts and dwell upon it consider it and consider it again 9. Consider the darkness that spread over all the Earth now was the Sun ashamed to shew his brightness considering that the Father of lights was darkned with such disgrace the Heavens discoloured their beauty and are in mourning robes the Lamp of Heaven is immantled with a miraculous Eclipse the Sun in the firmament will simpathize with the Sun of Righteousness it will not appear in glory though it be mid-day because the Lord of Glory is thus disgraced And now hear the voice that comes from the Son of God My God my God why hast thou forsaken me Christ in the Garden tasted the bitter cup of God's fierce wrath but now he drunk the dregs of it he then sipped off the top but now he drunk all off top and bottom and all O but what 's the meaning of this My God my God why hast thou forsaken me Surely 1. This was not a total but a partial dereliction this was not a perpetual but a temporary forsaking of him the Godhead was not took away from the manhood but the union remained still even now when the Manhood was forsaken 2. This was not a forsaking on Christ's part but only on the Father's part the Father forsook Christ but Christ went after him God took away the sense of his love but the Son of God laid hold upon him crying and saying My God my God why hast thou forsaken me 3. This forsaking was not in respect of his being but in respect of the feeling of God's favour love and mercy certainly God loved him still Oh but his sense of comfort was now quite gone so as it never was before In his agony there was some inklings of God's mercy now and then at least there was some star-light some little flash of lightning to cheer him up but now all the sense and feeling of God's love was gone and not so much as any little star-light of the same appeared Christ now took the place of sinners and God the Father shut him out as it were amongst the sinners he drew his mercy out of sight and out of hearing and therefore he cryed out in a kind of wonderment My God my God why hast thou forsaken me After this he speaks but a few words more and he gives up the Ghost He dyes that we might live he is dissolved in himself that we might be united to his Father O my soul see him now if thou canst for weeping his eyes are dim his cheeks are wan his face is pale his head is bowing his heart is panting himself is dying come come and dye with him by a most exact mortification look pale like him with grief and sorrow and trouble for thy sins 10. Consider the piercing of his side with a spear whence came out a stream of blood and water O Fountain of everlasting waters methinks I see the 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 Consider the taking of his body down by Joseph the burying of it by Joseph and Nicodemus O here 's excellent matter for our meditation O my spirit go with me a little Christ being dead it is pitty but he should have a funeral according to the letter let Joseph and Nicodemus bear his corps let the blessed Virgin go after it sighing and weeping and at every other place looking up to Heaven let Mary Magdalen follow after with a box of precious Ointment in her hand and with her hair hanging ready if need were to wipe his feet again or that in this meditation I may be more spiritual let the Usurer come first with Judas's bag and distribute to the poor as he goes along let the Drunkard follow after with the spunge that was filled with gall and vinegar and check his wanton thirst let the young Gallant or voluptuous man come like his Master with bare foot and with the cown of thorns set also upon his head let the wanton person bear the rods and whips and wiers wherewith Christ was scourged and fright his own flesh let the ambitious man be cladin the purple robe the angry Person in the seamless coat my meaning is let every sinner according to the nature of his sin draw something or other from the passion of Christ to the mortifying of his sin yea let all turn mourners let all bow their heads and be ready to give up the Ghost for the Name of Christ and let not Christ be buried without a Sermon neither and let the Text be this John 10.11 The good shepherd giveth his life for the sheep and in the end of the Sermon whether it be in use or no let the Preacher take occasion to speak a word or two in the praise of Christ let him say with the Spouse that he was the chiefest among ten thousands that he was altogether lovely Cant. 5.10 16. that being God above all Gods he became man beneath all men that when he spake he began ordinarily with verily verily I say unto you that he was an holy man that he never sinned in all his
respects as Angels and men are called gods but simply absolutely essentially and without any restriction Sometimes we read in Scripture that Men or Angels Exod. 7.1 good and bad are called Gods And the Lord said to Moses see I have made thee a God to Pharoah And thou shalt be instead of God to Aaron Thus Nebuchadnezzer is called the mighty one Exod. 4.16 Ezek. 31.11 2 Cor. 4.4 Exod. 22.28 Psal 82.6 Psal 138.1 or the God of the Heathens and Satan is called the god of this world Thus Magistrates are called gods thou shalt not revile the gods I have said yee are gods Angels are called gods before the gods will I sing praises unto thee but in all these there is some restriction or improper speech Moses is called Pharoah's God and Aaron's God not absolutely but with restriction to Pharoah and Aaron Nebuchadnezzer is called the god of the heathen and Satan the god of this world not absolutely but with restriction to the heathen and this world Magistrates are called gods and good Angels are called gods Heb. 1.5 not absolutely but in respect of some offices or excellency which they partake of from God Only Jesus Christ is called God without any restriction Ver. 8 Rom. 8.32 and not only in respect of some office or similitude but absolutely essentially properly as being from all eternity God of God as being God of the substance of the Father before all worlds What is Christ only God as an Angel is God Joh. 2.16 1 John 5.20 I challenge here all blasphemers in the world Vnto which of the Angels said he at any time thou art my Son this day have I begotten thee Or unto which of the Angels said he at any time Thy Throne O God is for ever and ever or to which of the Angels said he at any time Thou art my Son my own Son my only begotten Son unto which of the Angels said he at any time this is the true God the great God who is over all God blessed for ever Amen Tit. 2.13 Rom. 9.5 unto which of the Angels are those divine Attributes given as of eternity immutability omnipotency omniscience omnipresence and yet are all these given to Christ for eternity I was set up from everlasting from the beginning or ever the earth was for immutability Prov. 8.23 Heb. 1.15 Mat. 11.27 John 2.25 Mat. 28.20 thou art the same and thy years shall not fail For omnipotency all things are delivered unto me of my Father For omniscience he needed not that any should testifie of man for he knew what was in man For omnipresence lo I am with you alway unto the end of the world Men Brethren and Fathers I am forced to make this defence of the divinity of Christ because of the blasphemy of those Arians Photinians Eunomians now again raked out of hell O who would think that such a generation of men should be amongst us in this Island where the Gospel hath shined so brightly for so many years we maintain Christ is God and Christ is Lord we say with Thomas my Lord and my God Ah say blasphemers Christ is God and Christ is Lord as Magistrates and Angels are called Gods and Lords I hope I have said enough to difference betwixt Christ and them howsoever I conclude with the Apostle Though there be that are called Gods whether in heaven or in earth as there be Gods many and Lords many yet to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 1 Cor. 8.5 6. 3. He acknowledgeth Christ to be his Lord and his God And Thomas answered and said unto him my Lord and my God Now his saith broke out from the things seen and felt he is raised up to believe things neither seen nor felt he sees the prints and skars in the manhood of Chrst and now he believes that Christ is God yea that Christ is his God my Lord and my God Observe here that faith gives the soul a propriety in God and Christ As God loves some with a special and peculiar love so faith answers God and Christ's particular love by a particular application my Lord and my God and my Christ Faith is an apropiating an applying an uniting grace in the actings of faith on God or on Christ as God we may observe these steps 1. It sees God in his Glory and Majesty in his Greatness and Goodness and all other his attributes it sees God as the infinite fountain of all good and it considers what an infinite dreadful thing it were to be separated from this God it sees God and the sight makes a deep impression on that very soul the love of that God is more to the soul than all the world and the least displeasure of that God is more trouble to that soul than all the miseries that all creatures under heaven are able to bring upon it 2. It discovers the reality of this Glory and Majesty of this greatness and goodness of God Before any faith is planted in a soul the very use of reason may come to understand much of God and Christ but in comparison it looks upon God and Christ as notions conceits and imaginary things only faith convinces the soul throughly of the certainty and truth of such things where true faith is the things we believe are more certain to us than things we see or feel or handle faith is so sure in its apprehensions of God and Christ that it will venture soul and body the loss of all upon that account it will bear any hardship yea it will venture the infinite loss of eternity upon them 3. It enables the soul to cast it self upon God in Christ for all the good and happiness it ever expects Alas saith the soul I have formerly rested on worldly things I looked upon them as the only real sure excellences that I had to enjoy but now I find they are vain things deceitful things no better than reeds of Egypt vanity of vanities and nothing is real sure excellent on this side God and Christ Cant. 6.2 and therefore I will rely upon him and none but him it is only God is an all-sufficient good it is only Christ that is the rock that will never fail on him will I role my self unto him will I make an absolute resignation of all I will betrust him with all I have and all I am I will commit all unto him for ever and ever 4. As faith relyes all upon God in Christ so it apropriates all God and all Christ unto it self I am my beloved's and my beloved is mine there is a mutual propriety betwixt Christ and the Church and betwixt Christ and the soul Christ hath a propriety in me Psal 73.35 and I have a peculiar propriety in Christ Christ is mine so as I have none in the world so mine whom have
the flesh made under the Law 4. Faith must go to Christ not only as made under the directive part of the Law by his life but under the penal part by his death of all these before 5. Faith must go to Christ as God in the flesh made under the directive and penal part of the Law and as quickened by the Spirit He was put to death in the flesh saith Peter and quickened by the Spirit 1 Pet. 3.18 And accordingly must be the method and order of our faith after we have looked on Christ as dead in the flesh we must go on to see him as quickened by the Spirit 1 Cor. 15.17 if Christ was not raised or quickened saith the Apostle your faith were in vain q. d. to believe in Christ as only in respect of his birth life death and to go no further were but a vain faith and therefore shore up your faith to this pitch that Christ who dyed is risen from the dead to this purpose all the Sermons of the Apostles represented Christ not only as crucified but as raised In that first Sermon after the mission of the holy Ghost ye have crucified Christ said Peter to the Jews and then it follows whom God hath raised up having loosed the pains or chains of death Acts 2.23 24. because it was not possible that he should be holden of it In that next Sermon Peter tells them again ye have killed the Prince of life and then it follows whom God hath raised from the dead whereof we are witnesses In the next Sermon after this be it known unto you all said Peter and to all the people of Israel Acts 3.15 that by the Name of Jesus Christ of Nazzareth whom ye crucified and whom God raised from the dead is this man whole And in the next Sermon after this the God of our Fathers raised up Jesus whom ye slew and hanged on a tree Acts 4.10 And as thus he preached to the Jews so in his first Sermon to the Gentiles he tells them we are witnesses of all things which Jesus did both in the land of the Jews Acts 5.30 and in Jerusalem whom they slew and hanged on a tree him God raised up the third day and shewed him openly And as thus Peter preached so in that first Sermon of Paul at Antioch Acts 10.39 40. Acts 13.30 he tells them of the Jews crucifying Jesus and then it follows but God raised him from the dead And as concerning that he raised him up from the dead now no more to return to corruption he said on this wise I will give you the sure Mercies of David Ver. 34 35. and thou shalt not suffer thine holy one to see corruption And after this Paul as his manner was went into the Synagogue at Thesalonica and three Sabbath days reasoned with them out of the Scriptures opening and alledging that Christ must needs suffer and rise from the dead This was the way of the Apostles preaching they told them an history I speak it with reverence of one Jesus Christ that was the word of God and that was become man Acts 17.2 3. and how he was crucified at Jerusalem and how he was raised from the dead and all this in a plain simple spiritual way and manner and while they were telling those blessed truths the Spirit fell upon the people and they believed and had faith wrought in them Faith is not wrought so much in the way of ratiocination as by the Spirit of God coming upon the souls of people by the Relation or representation of Jesus Christ to the soul And this our Lord himself hints as Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up John 3.14 that whosoever believeth in him should not perish but have everlasting life When the people were stung God so ordered that the very beholding of the brazen Serpent should bring help though we know not how to those that were wounded and stung by those fiery Serpents so God hath ordained in his blessed wisdom that the discovery of Jesus Christ as crucified and raised as humbled and exalted should be a means of faith come then set we before us Christ raised not only Christ crucified but Christ raised is the object of faith and in that respect we must look up to Jesus 6. Faith in going to Christ is raised from the dead or as quickned by the Spirit it is principally and mainly to look to the end purpose intent and design of Christ in his resurrection very devils may believe the history of Christ's resurrection Jam. 2.19 they believe and tremble but the Saints and people of God are to look at the meaning of Christ why he rose from the dead now the ends are either supream or subordinate 1. The supream end was God's Glory and that was the meaning of Christ's prayer Father John 17.1 Rom. 6.4 the hour is come glorifie thy Son that thy Son also may glorifie thee with which agrees the Apostle he rose again from the dead to the glory of the Father 2. The subordinate ends were many As 1. That he might tread on the Serpents head 2. That he might destroy the works of the Devil 3. That he might be the first fruits of them that sleep 4. That he might assure our faith that he is the word and that he is able to keep that which we have committed to him against that day 5. That he might be justified in the Spirit as he was begotten in the womb by the Spirit led up and down in the Spirit offered up by the eternal Spirit so he was raised from the dead by the Spirit and justified in the Spirit at his resurrection Christ was under the greatest attainder that ever man was he stood publickly charged with the guilt of a world of sins and if he had not been justified by the Spirit he had still lyen under the blame of all and had been liable to the execution of all and therefore he was raised up from the power of death that he might be declared as a righteous person 6. That he might justifie us in his justificaon when he was justified all the elect were vertually and really justified in him that act of God which past on him was drawn up in the name of all his Saints as whatever benefit or priviledge God meant for us he first of all bestowed it on Christ thus God meaning to sanctifie us he sanctified Christ first and God meaning to justifie us he justifies Christ first so whatever benefit or priviledg he bestowed on Christ he bestowed it not on him for himself but as he was a common Person and one re-resenting us Thus Christ was sanctified instead of us for their sakes I sanctifie my self that they also might be sanctified through thy truth and thus Christ was justified in stead of us for as by the offence of one judgment came upon all
Christ was not David's Lord meerly as man but as God And 2. He sits at God's right hand as man too hereby his Humanity was exalted and a Power is give to Christ as man He hath given hiw power to execute judgment John 5.27 in as much as he is the Son of man In the administration of his Kingdom the man-hood of Christ doth concur as an Instrument working with his God-head Hence this Session at God's right hand is truly and properly attributed to Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only to the one nature of Christ whether Divine or Humane Or it is attributed to Christ as Mediator in which respect he is called an high Priest Heb. 8.1 We have such an high Priest who is set on the right hand of the Throne of the Majesty in the heavens And in which respect he is called a Prince Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour Now Christ is not a Priest and a Prince meerly according to one Nature whether Divine or Humane I deny not but Christ had a natural Kingdom with his Father as God before the foundation of the world but this Kingdom as God-man Christ had not before his Asension into heaven So then Christ sitteth at the right hand of God by a mediatory action which he executeth according to both natures the word working what pertaineth to the word and the flesh what appertaineth to the flesh Christ is Mediator as God and man and glory hath redounded unto him as God and man and living in this glory he ruleth and governeth his Church as God and man he ascended indeed into heaven in his humanity only but he sitteth at the right hand of God as Mediator in respect of both natures The Lutherans attribute this Session at God's right hand only to the humane nature of Christ they say this Session is nothing else but the elevating of his humane nature to the full and free use of some of the divine properties as of omnipotency omniscience omnipresence the ground of this error is that they suppose upon the union of the two Natures in Christ a real communication of the divine properties to follow so that the humane nature is made truly omnipotent omniscient omnipresent not by any confusion of properties nor yet by any bare communion and concourse of it to the same effect each nature working that which belongeth to it with commuion of the other for this we grant but by a real donation by which the divine properties so become the properties of the humane nature that the humane nature may work with them no less than the Divine nature it self for the perfecting of it self Against this opinion we have these Reasons 1. The union cannot cause the humane nature to partake more in the properties of the Divine than it causeth the Divine to partake in the properties of the humane 2. If a true and real communication did follow of the Divine Attributes it must needs be of all the Attributes as of eternity and infiniteness seeing these are the Divine Essence which can no way be divided 3. Infinite perfections cannot perfect finate natures no more than reasonable perfections can make perfect unreasonable creatures 4. To what end should created gifts serve which Christ hath received above measure if now more noble properties should enter and be conferred on Jesus Christ other reasons are given in but I willingly decline all controversal points SECT VI. Of the Reasons why Christ doth sit on God's right hand 4. WHy doth Christ sit at the right hand of God his Father in glory I answer 1. On Christ's part that He might receive power and dominion over all the creatures Math. 28.18 All power is given unto me in heaven and in earth he speaks of it as done because it was immediatly to be performed Christ at his Session received a power imperial over every Creature that he hath Power over the Angels is plain both by the reverence they do him and by their obedience towards him at the name of Jesus every knee must bow good Angels and evil Angels must yield signs of subjection to Jesus Christ if the Saints shall judge the Angels how much more shall Christ Oh what Power hath Christ himself this way and as for the excellencies on earth they all receive their power from Christ and are at his dispose it is Jesus Christ that is Crowned with Glory and Honour and all things are put under his feet Heb. 27.8 And hence it is that when the Apostle speaks of Christs session at the right hand of God he tells us he is far above all Principalities and Powers on earth Eph. 1.21 and Mights and Dominions in Heaven yea that Angels and Authorities 1 Pet. 3.22 and Powers are made subject unto him 2. On our part many reasons may be given As 1. That he might be the Head of his Church I mean not head in a large sense for one who is in any kind before another for so Christ is the head of Angels and God is the head of Christ and to this we have spoken before But in a strict sense for one that is in a near and communicative sort conjoyned with another as the Head is conjoyned with the Body and Members and so is Christ the head of his Church Look as the King hath a more intimate and amiable Superiority over the Queen then over any other of his Subjects so is it here in Christ our King he is more amiably tempered and more nearly affected to his Spouse and Queen the Church of God then to any other whomsoever And to this purpose he sits at Gods right hand that having now fulness of Grace and Glory in himself he might be ready to communicate the same to his Church who are as the members of his body that he might give them Grace here and Glory hereafter when he shall deliver up his Kingdom to his Father and be all in all 2. That he might be the object of divine adoration then especially it was said and accomplished Let all the Angels of God Worship him Heb. 1.6 and let all men Honour the Son as they Honour the Father After Christ's Session John 5 23. Stephen looken up into Heaven and saw the Glory of God and Jesus standing on the right hand of God and then he Worshipped and called upon God saying Lord Jesus receive my Spirit It is true Acts 7.59 that the ground of this divine adoration is the Union of the two natures of Christ and therefore the Magi worshipped him at his Birth and as soon as ever he came into the World the Angels of God Worshipped him but because by his Session at God's right hand the Divine Nature was manifested Heb. 1.6 and the Humane Nature was exalted to that dignity and glory which it never had before therefore now especially and from this time was the honour and
grace well may we cry come holy Spirit Oh what a comfortable condition would it be if our Spirits never lay still but we were alwayes hungring thirsting or moving after God and goodness 6. That the holy Ghost might according to his Office comfort his Saints amidst all their afflictions this was that which Christ had so often told his Apostles John 14.16 V. 18. V. 26. John 15.26 I will not leave you comfortless I will come unto you And I will pray the Father and he shall give you another Comforter that he may abide with you for ever But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things But when the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me John 16.17 If I go not away the Comforter will not come unto you but if I depart I will send him unto you But how is it that the spirit comforts Saints I answer in these particulars †See at large Dr. Reynolds on Psal 116. 1. The Spirit discovers sin and bends the heart to mourn for sin and such a sorrow as this is the seed and matter of true comfort as Josephs heart was full of joy when his eyes poured out tears on Benjamin's neck so there is a certain seed and matter of joy in spiritual mourning I know they are contrary but yet they may be subordinate to each other as a dark and muddy colour may be a fit ground to lay gold upon Certainly there is a sweet complacency in an humble and spiritual heart to be vile in its own eyes But especially the fruit of it is joy and great joy John 16.21 A woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered of her Child she remembreth no more the anguish for joy that a man is born into the World 22. and ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you 2. The Spirit doth not only discover but heal the corruptions of the soul and there is no comfort to the comfort of a saved and cured man the lame man that was restored by Peter expressed the abundant exaltation of his heart by leaping and praising God Act. 3.8 and for this cause the Spirit is called the Oyl of gladness because by that healing vertue that is in him he makes glad the hearts of men 3. The Spirit doth not only heal but renew and revive again when an eye is smitten with a sword there is a double mischief a wound made and a faculty perished and here though a Chirurgeon can heal the wound yet he can never restore the faculty because total privations admit no regress or recovery But the spirit doth not only heal and repair but renew and re-edifie the spirits of men as he healeth that which was torn and bindeth up that which was broken so he reviveth and raiseth up that which was dead before Hos 6.1.2 And this the Apostle calls the renovation of the Spirit Tit. 3.5 Now this renovation must needs be matter of great joy for so the Lord comforts his afflicted people O thou afflicted tossed with tempest Isa 54.11 12. and not comforted behold I will lay thy stones with fair colours and lay thy foundations with Saphyres and I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones The meaning is that all must be new and new built up as for a goodly costly and stately structure 4. The spirit doth not only renew and set the frame of the heart aright and then leave it to it self but being thus restored he abideth with it to preserve and support it and to make it victorious against all tempests and batteries and this further multiplyeth the joy and comfort of the heart victory is ever the ground of joy Isa 9.3 They joy before thee as men rejoyce when they divide the spoyle And the spirit of God is a victorious spirit A bruised reed shall he not break and smoaking flax shall he not quench Mat. 12.20 till he send forth judgment unto victory 5. The spirit doth not only preserve the heart which he hath renewed but he makes it fruitfull and abundant in the work of the Lord. And fruitfulness is a ground of comfort Sing O barren thou that didst not bear break forth into singing Isa 54.1 and cry aloud thou that didst not travail with Child for more are the Children of the desolate than the Children of the married Wife saith the Lord. 6. The Spirit doth not only make the heart fruitful but gives it the hansel and earnest of its inheritance and thereby it begets a lively hope an earnest expectation a confident attendance upon the promises and an unspeakable peace and comfort thereupon Oh when I feel a drop of heavens Joy shed abroad into my soul by the Holy Ghost and that I look upon this as a taste of glory and a forerunner of happiness how should I but rejoyce with joy unspeakable in all these respects the Spirit is our Comforter and this is another reason why the Holy Ghost is sent I will not leave you comfortless saith Christ no no for I will come unto you by my spirit Eph. 4.30 7. That the Holy Ghost might according his Office seal us unto the day of redemption By sealing is meant some work of the Spirit by which he assurâ—s a believer that he is Gods it is all one with the spirits witnessing only under that notion I shall speak of it another time But all the question is what is that work of the spirit by which he assures I answer this work is many-fold As 1. There is a reflex work of faith and this is the work of the Spirit too assuring our souls of our good estate to God-ward 1 John 5.10 and Christ-ward He that believeth hath the witness in himself he carries in his heart the Counterpane of all the promises this is the first seal or if you will the first degree of the Spirits sealing the first discovery of our election is manifested to us in our believing as many saith the Text as were ordained to eternal life believed Acts 13.48 2. There is a work of sanctifying grace upon the heart and this is a seal of the Spirit also 2 Tim. 2.19 for whom the Spirit sanctifieth he saveth The Lord knoweth who are his saith the Apostle ay but how should we know it why by this seal as it follows Let every one that Nameth the Name of the Lord depart from iniquity none are children of God by adoption but those that are Children also by regeneration none are heirs of Heaven 2 Pet. 1.3 4. but they are new born to it Blessed be
2 Cor. 6.16 Cant. 7.5 but as a Temple for himself to dwell in as a Gallery for himself to walk in Oh what longings Oh what pantings and gaspings Oh what faintings and swoonings should there be in thy spirit after this Spirit Come holy spirit O come and dwell in my soul I know thou wilt make the place of thy feet glorious if I have but thy presence I shall be all glorious within O come come holy Spirit SECT IV. Of hoping on Jesus in that respect 4. LEt us hope in Jesus carrying on the great work of our salvation for us in these particulars thus was the Apostles Prayer Rom. 15.13 Now the God of hope fill you with all joy and Peace in believing that ye may abound in hope through the power of the holy Ghost could we abound in hope that Christ's Ascension Session and Mission of his Spirit did belong to us we should never be ashamed Hope maketh not ashamed Rom. 5.5 O then let us look to our hope and be sure that it be of the right stamp which in reference to every of these passages we may examine thus As 1. If Christ's Ascension be mine then am I ascended with Christ I mean not in respect of any bodily Ascension for that must not be untill the last day nor in respect of any essential substantial soul-ascension for that must not be before the separation of soul and body at our deaths-day but in respect of our spiritual ascension for so we may ascend into heaven by faith and love though for the present we are on earth Col. 3.1 2. if ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affections on things above and not on things on the earth If Christ our Head be ascended then we that are his Members must needs follow after him in our affections Christ tells us Where our treasure is there will our hearts be also Mat. 6.21 If Christ our Treasure be ascended into heaven our loves our affections our hearts will follow after him and if our hearts be in heaven no question but we our selves both souls and bodies shall at last ascend when Christ ascended we ascended virtually with him now we ascend spiritually and at last we shall ascend bodily for he that ascended shall descend and then we shall meet him in the ayr and so shall we be ever with the Lord. 1 Thes 4.17 In the mean time to maintain our hope let us ascend dayly by faith and love and this is our character that Christ's Ascension is truly ours 2. If Christ's Session be mine then am I set down with Christ in heavenly places I mean not bodily but by faith which faith makes it as sure to my soul as if I had a foot already in heaven Faith is the substance of things hoped for Heb. 11.1 and the evidence of things not seen By faith I now sit in heavenly places in that I verily believe I shall do it one day my hope is now certain in that I am as sure of that I look for as I am of that I have already received it is the common objection We see it not As the Apostle said of Christ We see not yet all things put under him but he presently answers We see Jesus who was made a little lower than the Angels crowned with glory and honour Heb. 2.8 9. and so we may be sure the thing is as good as done for if he be above all must come under in like manner we see not our selves in present possession but we see Christ crowned and our selves sitting with him virtually and therefore at last we shall see our selves actually crowned and sitting together with Christ in heavenly places In the mean time faith takes possession of the Kingdom of Heaven saith makes the soul even now to converse with God 1 Tim. 6.19 and Christ and Saints and Angels Faith layes hold upon eternal life it puts the soul as it were into heaven and sets it down at the right hand of Christ and this is our character that Christ's Session is truly ours 3. if Christs spirit be mine and sent to me then have I both the person and train of the spirit of Christ it is the having the spirit and the working of the spirit in me that is my evidence of the Spirits mission I look upon this as the greatest Question and the weightiest and most important case of conscience that can be propounded or known of us viz. Whether the spirit of Christ doth reside in us or whether we have a well-grounded hope to say of our selves that we have the in-dwelling of the spirit of God Know ye not that ye are the Temple of God saith the Apostle and that the spirit of God dwelleth in you 1 Cor. 3.16 1 Cor. 6.19 And again Know ye not that your bodies are the Temples of the holy Ghost In this Question he seems to put it out of Question that true Christians should know and in right temper do know that the spirit of God dwells in them if we know not this we cannot know that we have any part in Christ because the holy spirit is the principal bond of our union betwixt Christ and us if we know not this we cannot know that we are justified for we have nothing to do with Christ's Righteousness by which we are justified untill by our spiritual union Christ is made ours if we know not this we cannot know we are the adopted Children of God for it is the spirit of adoption Rom. 8.15 whereby we cry in our hearts Abba Father if we know not this we cannot know that we are sanctified for it is the spirit which is the beginner and perfecter of our sanctification if we know not this we cannot know that our prayers are heard for it is the spirit that helps our infirmities Rom. 8.26 and that makes intercession for us with groanings which cannot be uttered if we know not this we cannot know whether we are in error or truth or whether our religion which we profess be true or false for it is the spirit who enlightens us and teacheth us and leadeth us into all truth if we know not this we cannot know our own comforts for he is the only true Comforter from whom all sound comfort springs Come then and put we our selves to the trial Let us search whether we have the spirit of Christ which we may resolve if we will not deal deceitfully with our own hearts by these following signs 1. The Spirit of Christ is the spirit of illumination if he dwell in us he will enlighten our eyes reveal to us those saving truths of God as they are in Jesus But the Comforter which is the Holy Ghost John 14.6 1 Joh 2.20 v. 27. whom the Father will send in my name he shall teach you all things But ye have an unction from
hear of such a Christ and are we not all in a burning love in a seraphical love or at least in a conjugal love O my heart how is it thou art not love sick how is it thou dost not charge the daughters of Jerusalem as the spouse did Cant. 5.8 I charge you O daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love 2. For his bounty no sooner was he ascended and set down at God's right hand but he gives gifts unto men and he sends down the holy Ghost This was the Gift of gifts I shall only weigh two Circumstances in this Gift either whereof both dignifies and casts a sparkle of bounty from the Giver into the heart of the Receiver to move him to love As One Circumstance is the greatness of the Giver certainly the preheminence or dignity of any principle ennobleth and enhanceth the effect a gift coming from a great Person carries ever a scent with it of a certain greatness and relisheth either of excellency or superiority or nobility or all It is storied of Charles the fifth that in his wars being ever prest with want of money and so unable to remunerate the services of divers Dutch Captains and Nobles whom he had entertained he used after any great exploit performed by them to call together his Nobles and Camp into such a field and there in the presence of them all to take a Gold chain from about his own neck and to put it about the neck of such a Captain or such a Collonel and so to embrace him and to give him thanks for his gallant service why this they esteemed a greater favour being Circumstanced by such a Person in such a way than if in very deed he had given them a sufficient pay or remuneration O they valued that Chain more than many bushels of the like Gold the very Person of the Emperour hanged at the Chain such a precious Jewel as in warlike conceits a million of Gold could not countervail O my soul if an Emperour thus gained the affections of men how shouldst thou but love Christ the great Emperour of Heaven and Earth Numb 11 17. it was he that gave thee his Spirit it was he that took off the Spirit which is upon him so is the expression of God to Moses and put it upon thee and doth not the Person of Christ the Dignity of Christ inhance the value of the gift as all gifts are signs of love so the love of a great Personage and the gifts issuing from such a love ought more to be accounted than any gifts of any meaner person whatsoever 2. Another Circumstance is the greatness of the Gift this argueth greatness of good will and consequently deserveth a correspondence of a semblable affection Now what greater gift had Christ in store than to give his own spirit the spirit proceedeth from him and is the same essence with himself the spirit is the third Person of the true and only God-head proceeding from the Father and the Son and coeternal coequal and consubstantial with the Father and the Son this appears by those divine Attributes and Properties which are attributed and communicated to the holy spirit As 1. Eternity God never was without his spirit Gen. 1.1 2. In the beginning God created heaven and earth and the Spirit of God moved upon the face of the waters 2. Omnipotency because he together with the Father and the Son createth and preserveth all things By his Spirit he hath garnished the heavens Job 26.13 33.4 1 Cor. 12.11 1 Cor. 2.10 the Spirit of God hath made me and all these things worketh that one and the self-same Spirit dividing to every man severally as he will 3. Omnisciency or the knowledge of all things For the Spirit searcheth all things yea the deep things of God 4. Immutability or unchangeableness Men and brethren Acts 1.16 Rom. 5.5 this Scripture must needs have been fulfilled which the holy Ghost spake 5. Infinite mercy or love God is love and the love of God is shed abroad in our hearts by the holy Ghost which is given unto us 6. Holy indignation even against hiâ—â—en sins They rebelled and vexed his holy Spirit Isa 63.10 Acts 5.3 4 9. Eph. 4.30 why hath Satan filled thy heart to lye to the holy Ghost thou hast not lyed unto men but unto God a plain Text for the Divinity of the holy Ghost How is it that ye have agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption I might add Miracles Mat. 12.28 28.19 1 Tim. 4.1 2 Cor. 3.38 and the institution of Sacraments and Prophesies and Gifts and Graces as the effects of his Divinity I cast out devils saith Christ by the Spirit of God and baptize in the Name of the Father and of the Son and of the holy Ghost And the Spirit speaketh expresly that in the latter times some shall depart from the faith And we are changed into the same image from glory to glory even as by the Spirit of the Lord. See now how the holy spirit is God coeternal coequal and consubstantial with God the Father and God the Son is not this a great gift yea as great a gift as possibly can be given what can he more than to give himself and to give his spirit O the bonds of love that are upon man towards Christ in this respect Come my soul and take a view of the Glory and Bounty of Jesus Christ if thy heart be not all brass and iron and stone if there be any fleshiness softness or pliableness in it why then how shouldst thou chuse but love if either beauty or bounty if either Majesty or magnificence can draw thy affection Christ will have it for in him is all O let him be thy all surely if thou hast any thing besides himself he is the Donor of all he is the beauty of all the sum of all the perfection of all yea he is the Author Preserver and Finisher of all SECT VII Of Joying in Jesus in that respect 7. LEt us joy in Jesus as carrying on the great work of our salvation for us in these particulars there is not a particular under consideration but 't is the object of a Christians joy As 1. How should it heighten my joys and enlarge my comforts when I do but consider that Christ is ascended into glory by this it is clear and evident that Christ is accepted of the Father for me or otherwise he should never have been received into Heaven if any frown had been in the face of God surely Christ coming so near God he should have had it if any exception had been against his satisfaction any flaw in our pardons surely Christ should have heard of it yea without question he must have been turned out of Heaven until he had made a full payment of our debts
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
conversation is in heaven Phil 3.20 I do not know any one thing wherein we can be more like to Christ exalted whiles we are upon earth than to have our hearts our affections our conversations with Christ where he is now then if we be vertually risen with Christ and ascended with Christ and set down with Christ in heavenly places let us spiritually ascend and sit down with him in these respects certainly there is a proportion in our heavenly conversation oh let our conversations be in Heaven In prosecution of this I shall examine these Quaeries 1. What do we mean by our conversation in heaven 2. Why must our conversation be in heaven 3. By what means must we come up to this conversation in heaven 1. By our conversation in heaven I mean our aim at heaven as heaven is our home so our eye is there whatever we do our end our scope is to fit us for heaven and to lay in for heaven We look not saith the Apostles at the things which are seen but at the things which are not seen 2 Cor. 4.18 for the things which are seen are temporal but the things which are not seen are eternal We look not that is we aim not at things which are seen invisible things are the only scope and aim of a gracious soul 2. By our conversation in heaven I mean our communion with Christ in heaven Truly our fellowship is with the Father 1 John 1.3 and with his Son Jesus Christ As it is amongst friends that converse together they act mutually for the comfort one of another there is a mutual embracing and opening of their hearts to one another at every turn so in our conversings with Christ there is a communion or a mutual acting of the soul upon Christ and of Christ upon the soul we let out our hearts to Christ and he lets out his heart to us especially when we are with Christ in his Ordinances it 's not enough to call upon God and to use some broken-hearted expressions but oh what communion have I with Jesus Christ I cannot be satisfied except I taste and see how good the Lord is I cannot be quiet except I hear somthing from Heaven this morning Why this is an heavenly conversation 3. By our conversation in Heaven I mean our living according to the Laws of Heaven in all our ways we must still enquire What rule is there from Heaven to guide me in these ways such and such a thing I have a mind to but will the Law of Heaven justifie me in this have I any word from Jesus Christ to guide me in this sometimes indeed my lust my own ends and the common course of the world was my rule but now I dare not act but according to the Will and Scepter of Jesus Christ now I am guided by the Laws of Heaven Why this is an Heavenly conversation 4. By our conversation in Heaven I mean our thoughts and meditations of Heaven and heavenly things When I awake saith David I am always with thee Psal 139.18 the hearts of believers are frequently upon their heavenly treasures as it is storied of Queen Mary that a little before her death she told them if they ript her open they would find Call is in her heart so it may be said of them whose conversation is in Heaven if you rip them up you shall find Heaven in their hearts not a day passes over their heads without some converse with Heaven without some thoughts or meditations of heaven and heavenly things 5. By our conversation in heaven I mean our affections on heaven or on Christ in heaven Set your affections on things above i.e. set your desires loves hopes joys Col. 3.2 breathings on heavenly things our affections are precious things and are onely to be set on precious objects oh what a shame is it to set our affection on the things of this life have we a Kingdom a God a Christ a Crown in Heaven to set our affections upon and shall we set them upon dross and dung and such base things are not all our pleasures and vanities base in comparison of Christ O be not we so base to set our affections on earthly things but rather on God and Christ and this is our heavenly conversation 6. By our conversation in Heaven I mean our tradings our negotiations for Heaven even whilest we are upon Earth the word in the Original points at this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our trading is in Heaven though our bodies be not there yet our tradings are there we carry and behave our selves in this life as free Denizons of the City of Heaven our City whereof we are Citizens and whereunto we have right is in Heaven above in this respect we trade not for strifles as other men do but we trade for great things for high things we merchandize for goodly pearls even for God and for Christ who sitteth at the right hand of God We see now what is meant by our conversation in Heaven 2. Why is the conversation of the Saints in Heaven 1. Because they know full well that the Original of their souls came from God and Heaven the body indeed was of the dust of the ground but the soul was the breath of God so it is said of the first man God breathed into his nostrils the breath of life Gen. 2.7 and man became a living soul The soul had a more heavenly and divine Original than any of the other creatures that are here in this neather World and when God works grace in the soul and so it begins to know it self and to return to it self it then looks on all things here below as vile and as contemptible things it then looks upward and begins to converse with things sutable to its Original As it is with a child that hath a noble birth if transported into another Country and there used like a slave there set to take channels or as the Prodigal to feed swine while he is there and knows not his Original he minds nothing but to get victuals and to do his work that he is set about but if once he come to know from whence he was that he is indeed born heir to such a Prince in such a Country O then his thoughts and mind and longings will be altered O that I were in my own Country O that I were with my Father in his Court Even so it is with the souls of the Sons of men they are the birth as I may so speak of the great King of Heaven and Earth and though by the fall of man they came to be as slaves to Satan yet when God is pleased to convert the soul then he discovers thus Oh man thou art born from on high thy soul is as it were a sparkle of God himself thou art come from God and thou art capable of communion with God even with God the Father and God the Son and God the Holy
and immovably desiring that for the perpetual vertâ—â— of his sacrifice all his members might both for their persons and duties be accepted of the Father 1. I call the intercession of Christ his own gracious will for we must not imagine that Christ in his intercession prostrates himself upon his knees before his Fathers Throne uttering some submissive form of words or prayers that is not beseeming the Majesty of him that sits at God's right hand when he was but yet on Earth the substance of his requests for his Saints run thus Father I will that they also whom thou hast given me be with me where I am and how much more now he is in Heaven John 17.24 is this the form of his intercessions Father I will this and I will that 2. The ground of foundation of Christ's intercession is the sacrifice or death of Christ and hence we make two parts of Christ's Priest-hood or oblation the one expiatory when Christ suffered upon the Cross the other presentatory when he doth appear in Heaven before God for us the one was finished on Earth when Christ suffered without the gate the other is performed in Heaven now Christ is within the City the one was a sacrifice indeed the other is not so much a sacrifice as the commemoration of a sacrifice the first was an act of humiliation and this latter is an act of glory the first was performed once for all this latter is done continually the first was for the obtaining of redemption and this latter is for the application of redemption so that the ground of this is that Christ fervently and immoveably desires his Father for the sake and vertue of his sacrifice 3. The subject-matter interceded for is that all the Saints and their service might find acceptance with God first Christ's intercession is for our persons and then Christ's intercession is for our works for as out persons are but in part regenerate and in part unregenerate or in part flesh and in part spirit so be our duties part good and part evil in part spiritual and in part sinful now by Christ's intercession is Christ's satisfaction applied to our persons and by consequence the defect of our duties is covered and removed and both we and our works are approved and accepted of God the Father And thus much for the nature of Christ's intercession what it is SECT II. According to what nature Christ doth intercede 2. ACcording to what nature doth Christ intercede I answer according to both natures 1. According to his humanity partly by appearing before his Father in Heaven Heb. 9.24 Joh. 16.26 27. and partly by desiring the salvation of the Elect Christ is entred into Heaven it self now to appear in the presence of God for us And I say not unto you that I will pray or desire the Father for you for the Father himself loveth you 2. According to his Deity partly by applying the merit of his death and partly by willing the salvation of his Saints and as the effect thereof by making requests in the hearts of the Saints with sighs unspeakable 1 Pet. 1.2 Elect through sanctification of the Spirit and sprinkling of the blood of Jesus Christ this sprinkling is the applying of the blood of Jesus and that is an act of intercession Joh. 17.24 Again Father I will that they whom thou hast given me be with me where I am he desires as man but he wills as God and as the effect of this he gives the Spirit Rom. 8.26 The Spirit it self makes intercession for us with groanings which cannot be uttered But what are the intercessions of the Spirit to the intercessions of Christ I answer much every way the Spirits intercessions are as the effect and Christ's intercessions are as the cause the Spirits intercessions are as the Eccho and Christ's intercessions are as the first voice the spirit intercedes for men in and by themselves but Christ intercedes in his own person there is a dependence of the Spirits intercessions in us upon Christ's intercessions in himself First Christ by his intercession applies his satisfaction made and lays the salve to the very sore and then he sends down his holy spirit into our hearts to help our infirmities and to teach us what to pray and how to pray as we ought Now this he doth as God for who shall give a commission to the spirit of God but God himself it is as if Christ should say see holy Spirit how I take upon me the cause of my Saints I am perpetually representing my sacrifice to God my Father I am ever pleading for them and answering all the accusations that sin or Satan can lay against them and now go thy way to such and such and take up thy dwelling in their hearts and assist them by thy energy to plead their own case I am their Advocate or Intercessor by office and therefore be thou their Advocate or Intercessor by operation instruction inspiration and assistance SECT III. To whom Christ's intercession is directed 3. TO whom is Christ's intercession directed I answer immediately to God the Father If any man sin we have an Advocate with the Father 1 John 2.1 Jesus Christ the righteous In the work of intercession are three persons a party offended a party offending and the Intercessor distinct from them both the party offended is God the Father the party offending is sinful man and the Intercessor distinct from them both is Jesus Christ the middle person as it were betwixt God the Father and us men the Father is God and not man and we that believe in Christ are men and not God and Christ himself is both man and God and therefore he intercedes and mediates betwixt God and man If any object that not only the Father is offended but also the Son and the Holy Ghost and therefore there must be a Mediator to them also the solution is easie Christ's intercession is immediately directed to the Father but because the Father Son and Holy Ghost have all one indivisible essence and by consequence one will it therefore follows that the Father being appeased by Christ's intercession the Son and the Holy Ghost are also appeased with him and in him I deny not but Christ's intercession is made to the whole Trinity but yet immediately and directly to the first person and in him to the rest But if so then in some sense say our adversaries Christ makes intercession to himself which cannot be because in every intercession there must of necessity be three parties this point hath sore puzled the Church of Rome that for the solving of it they knew no other way but to avouch Christ to be our intercessor only as man and not as God which is most untrue for as both natures did concur in the work of satisfaction so likewise they do both concur in the work of intercession and 't is an antient and approved rule that names of office which are
were to mediate for the people and the people had experience that God would hearken to the cry of their Priest 1 Sam 12.18 19 23. Samuel called unto the Lord and the Lord sent thunder and rain that day And all the people said to Samuel Pray for thy servants unto the Lord thy God And Samuel said unto the people God forbid that I should sin against the Lord in ceasing to pray for you Now such an High-Priest as this though with far more eminency is Christ to God he intercedes for his people God forbid that he should ever cease to pray for his people and he hath God's ear in especial manner if ever God lend his ear to any one it must needs be to this High-Priest because of his office to intercede betwixt God and his people Christ stands in the middle or indeed next to God as he is in these Gospel-times our great High-Priest and therefore he must needs prevail with God in every petition he puts up for us Heb. 5.4 5. 2. That Christ was called to this office by God Christ glorified not himself to be made an High-Priest no no but he was called of God as Aaron was it was God the Father that designed him to it and that furnished him for it and that invested him in it Psalm 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchizedech Now to what purpose should God call him to this office but especially to intercede for them to whom God was willing to communicate salvation it was God's mind as well as Christ's mind to save his Elect and this was the way where on they agreed that an High-Priest should be appointed and an office of intercession should be erected and by that means the salvation purchased should be applied many times we are apt to conceive legal or law-thoughts of God the Father as that he is just and severe and that Christ his Son is more meek and merciful but this cannot be for there are not two infinite wills not two infinite mercies one in the Father another in the Son but one will and one mercy in both And to that purpose observe but the readiness of God the Father to receive Christ honourably into heaven that he might do the work of the High Priest there no sooner had Christ entred through the gates into the City but presenly sit thou down saith God at my right hand but to what end surely not only to rule as King of which we have spoken before but also to intercede as our great High Priest hence we find in Scripture that Christ's session and intercession his Kingly and Priestly office are joyned together Heb. 8.1 He is set on the right hand of the Throne of the Majesty in the Heavens he who why Christ our High Priest we have such an High Priest who is set down It is as if Christ at his enterance into heaven had said My Father I am come hither as the great High Priest having on his breast-plate the names of all the Elect and I come to intercede for poor sinners what shall I have welcome on these same terms to whom the Father replied Welcome my son my only Son on these very terms come sit thee down and interede for whom thou pleasest I have called thee on purpose to this very office and thou shalt prevail Surely the Father is engaged to purpose to hear the Son in that he is an High Priest to God and called to his office by God 3. That Christ is God's Son and that is more than God's High Priest he is his natural Son his beloved Son his Son that never gave him the least offence sure then when he comes and intercedes for a man he is most like to speed if a gracious child do but cry my Father my Father he may prevail very much especially with a Father who is tender-hearted Jesus Christ is the gracious precious Son of God the father and God the Father is a dear and kind-hearted Father how then should the intercessions of Christ but be most powerful with God hence some gather the prevalency of Christ's intercession because in many places of Scripture where this part of Christ's Priest-hood or intercession is laid down this Sonship is also expressed or set forth Heb. 4.14 Heb. 5.5 6. as we have a great High Priest entered into the heavens Jesus the Son of God And thou art an High Priest for ever after the order of Melchizedech But immediately before Thou art my Son this day have I begotten thee O needs must the intercession of such a Son be very prevalent I say of such a Son for was ever any Son like this Son of God was ever any Son so like his Father or so equal with his Father we know he is a begotten Son and yet never begun to be a Son he is the Son of the Father and yet never begun to have a Father he is a branch of the King of ages and yet in all the ages past was never younger surely all the relations of Son and Father in the World are but a shadow of this relation betwixt God and Christ it is so near that though they are two as in all relations there must needs be relatum and correlatum yet Christ speaks of them as if they were but one I and my Father are one John 10.30 if then the Father should deny him any thing he should deny himself or cease to be one with his Son which can never be Christ is God's Son his natural Son his beloved Son Mat. 3.17 This is my beloved Son in whom I am well pleased saith God O then how prevalent must Christ's intercession be with God 4. That Christ is God himself not only God's Son but God himself how powerful in this respect must his intercessions be unto the Father it is true that Christ is another subsistence and person from the Father but Christ is one and the same God with the Father Christ is the very essential substantial and noble representation of God himself Christ is the very self of God both God sending and God sent Christ is the fellow of God Awake O sword against my shepherd and against the man that is my fellow Zach. 13.7 nay Christ is God and not another God but one God God of God light of light very God of very God begotten not made being of one substance with the Father by whom all things were made Can we imagine now that God himself should be denied any boon of God himself if God sometimes spoke to his servants Ask of me Isa 45.11 command ye me concerning all the work of mine hands will not God much more say to God Ask of me and I shall give thee the Heathen for thine inheritance Psal 2.8 and the uttermost parts of the earth for thy possession we have brought it now so near that if God be God
in reading pardons for his redeemed ones or in presenting petitions from them and pleading for them Surely he is still interceding every day it is his present work for our souls O desirable work 2. In this present transaction lies the application of all Christ's former actings whether of his habitual righteousness or of his active and passive obedience All those passages of Christ's incarnation conception circumcision birth life and death which more especially we look upon as the meritorious causes of our salvation had been nothing to us if they had not been applyed by Christ they were the means of impetration but Christ's intercession is the means of application Christ purchased salvation by those precedaneous acts but he possesseth us of our salvation by this perfective and consummate act of his intercession The order of this is laid down by the Apostle Heb. 5.8 9 10. in that first He learned obedience by the things which he suffered and then being made perfect he became the Author or applying cause of eternal salvation to all them that obey him being to this purpose called of God an High-Priest after the order of Melchizedeck Now is not this the desirable act above all other acts Alas what am I better for a Mine of Gold in such or such or such a field in which I have no propriety at all I am throughly convinc'd that Christ's merits are most precious merits but oh that they were mine Oh that Christ's intercessions would bring the salve and lay it to my sore Oh that I could hear that voice from Heaven My son I was incarnate for thee and conceived for thee and born for thee and circumcised for thee and I did the Law and suffered the penalty for thee and now I am interceding that thy very soul may have the benefit of all my doings and of all my sufferings Why if Christ's intercessions be the applying cause if it bring home to my soul all the former transactions of Christ saying All these are thine even thine oh how desirable must this intercession be 3. In this application lies that communion and fellowship which we have with the Father and the Son John 17.21 I pray for these that as thou Father art in me and I in thee that they also may be one in us Understand this soberly we cannot think that there should be that oneness in equalitie betwixt God and us as betwixt God and Christ no no but there is oneness in similitude and reallity even in this life by vertue of Christ's intercession we have oneness with God and Christ not onely in comforts but also in graces I pray you mark this when I speak of communion with God in this life I mean especially the communication of grace between God and the soul on God's part there 's a special influence of grace and favour to man and on man's part there is a special return of grace and honour to God Some trembling souls are apt to think that all communion with God and Christ consists only in the comforts of the holy spirit whereas Christians may as really and advantagiously have communion with God in secret conveyances of grace inward supports in a concealed acceptation of service in the hidden drawings of the soul God-ward as in the more open and comfortable manifestations of God unto the soul communion with God is a familiar friendship I speak it in an holy humble sence now do we not as usually go to a friend for councel and advice as for comfort and cheering in a friends bosom we intrust our sorrows as well as our joys Suppose a soul even spiritually overwhelmed and ready to break be taking it self unto God and venting it self before the Lord now if afterwards the soul hath no more case than by the bare lanching of the sore if God pours in no balm at all but only gives support shall we say that this soul in this case hath no communion with God O yes in God's secret visits of the soul and in the souls restless groping after God though nothing but darkness be apprehended yet that soul lives in the light of God's countenance the Sun shines though a cloud interposeth God smiles though the soul do not perceive it or certainly thou hast his strengthening-supporting presence if not his shining John 17.23 now this is the fruit of Christ's blessed intercession and this is the subject-matter of Christ's intercessions O my Father that these may be one in us I in them and thou in me I in them by the influence and power of my Spirit and thou in me by the fulness and power of the Godhead And is not this a most desirable thing 4. In this communion lyes the vision and fruition of Jesus Christ in glory grace brings to glory If communion here we shall have communion hereafter and this also is a part of Christ's prayer and intercession Father I will that they also whom thou hast given me may be with me where I am John 17.24 that they may behold my glory which thou hast given me Jesus cannot be in Heaven long without his Saints indeed it is impossible that Christ should be in Heaven and that pieces and bits of Christ-mystical should be in Hell or yet long on Earth Christ will draw in his Legs and Members on earth up nearer to the Head certainly Christ and you that are believers must be under one roof ere long Is not he gone before to prepare a place yea many mansions for you John 14.2 we think them happy on earth that have their many stately Halls and Palaces their summer and their winter-houses O Christians how happy will you be when you come to be Lords and Heirs of many stately Mansions in the streets of Heaven but what speak I of Mansions now I am naming Christ Mansions are nothing many Mansions are but little yea many Mansions in Christ's Fathers house are but created chips of happiness in comparison of that communion which by vertue of Christ's intercession we shall have with Christ It is the saying of an eminently learned holy Divine Sam. Rutherford I should refuse heaven saith he if Christ were not there take Christ away from Heaven and it 's but a poor dark heartless dwelling Heaven without Christ would look as the direful land of death And therefore after Christ had spoke of many Mansions and of a place that he would prepare for his Saints he adds further to increase their joy John 14.3 I will come again saith he and receive you unto my self that where I am there ye may be also Mansions are but as places of bryers and thornes without Jesus Christ and therefore I would have Heaven for Christ and not have Christ for Heaven O this communion with Christ is above all desirable and this is the subject-matter of Christ's prayer Father I would have the Saints to be with me where I am that they may behold my glory Why this is the
communion which the Saints shall have with Christ never will their eyes be off-him never will their thoughts wander after any other objects O the intimacy that will be then betwixt Christ and Christians Oh what communication of glory will there be to each other These shall walk with me saith Christ for they are worthy Rev. 3.4 O my soul if this be the business of Christ's intercession if all these particulars are contained in the bowels of this one transaction how is it that thou art not in a fainting swoon how is it that thou art not gasping groaning sick unto death with the vehement thirst after thy part and portion in Christ's intercession if there be such a thing as the passion of desire in this heart of mine O that now it would break out Oh that it would vent it self with mighty longings and infinite aspirings after this blessed Object why Lord I desire but help thou my faint desires blow on my dying spark it is but little and if I know any thing of my heart I would have it more Oh that my spark would flame why Lord I desire that I might desire Oh breath it into me and I will desire after thee SECT IV. Of hoping in Jesus in this respect 4. LEt us hope in Jesus carrying on this work of our salvation in his intercession It is good that a man should hope Indeed if it were not for hope Lam. 3.26 the heart would not hold only look that our hope be true hope very hypocrites have a kind of hope but if God's Word be true The hope of unjust men shall perish Prov. 11.7 Job 27.8 9. Job 8.13 14. What is the hope of the hypocrite Will God hear his cry whe◠trouble cometh upon him No no The hypocrites hope shall perish his hope shall be cut off and his trust shall be as a Spiders web O my soul hope in Jesus but rest not till thou canst give a reason of thy hope till thou canst prove that they are the hopes which Grace and not only Nature hath wrought that they are grounded upon Scripture-promises and sound evidences that they purifie the heart that the more thou hopest the less thou sinnest that they depend on sure and infallible causes as on the truth power and mercy of God on the merits mediation and intercession of Jesus Christ what is this last amongst the rest I mean the intercession of Christ the spring of thy hope canst thou follow the stream till it brings thee to this Fountain or Well-head of hope that now thou canst say O this intercession is mine come search and try it is worth the pains and to put thee out of question and in a more facile way of discerning I shall lay down these signs As 1. If Christ's intercession be mine then is the Spirits intercession mine or if thou wouldst rather argue from the effect to the cause then thus if the Spirit 's intercession be mine then is Christ's intercession mine In this case we need not to ascend up into Heaven to learn the truth rather let us descend into our own hearts and look whether Christ have given us of his spirit which makes us cry unto God with sighs and groans which cannot be expressed he that will know whether the Sun shine in the Firmament he must not climb into the clouds to look rather he must search for the beams thereof upon the earth which when he sees he may conclude that the Sun shines in the Firmament O come and let us ransack our own consciences let us search whether we feel the Spirit of Christ crying in us Abba Father certainly these two are as the cause and the effect Christ's intercession in Heaven and his Spirits intercession on earth are as twins of a birth or rather such is the concatenation of these two that Christ's intercession in Heaven breeds another intercession in the hearts of his Saints It is the same Spirit dwelling in Christ and in all his Members that moves and stirs them up to cry Abba Father Here then is my Argument if Christ hath put his spirit into thy heart and if the Spirit hath set thine heart on work to make incessant intercessions for thy self then is Christ's intercession thine There is a kind of a round in the carrying on of this great work of intercession as 1. Christ intercedes for his people O that my Spirit might go down 2. God harkens to the intercession of Christ Away holy spirit get thee down into the hearts of such and such 3. The spirit waits on the pleasure of them both and no sooner down but he sends up his intercession back again Christ cries to God and God sends the spirit and the spirit goes and ecchoes in the hearts of Saints to the cries of Christ Gal. 4.6 Much of this is contained in that one Text God hath sent forth the Spirit of his Son into our heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying as if he meerly acted our tongues Abba Father here is God the Father God the Son and God the holy Ghost and all are acting their parts on the elect people of God the Son intercedes O that my spirit may be given to these the Father willingly grants Away holy spirit and as my Son asketh enter and take possession of those sinful hearts the holy spirit obeys and no sooner in the hearts of his Saints but he cryes in them Abba Father God hears Christ and the spirit hears God and the Elect hear the spirit and now because the Spirit speaks in the Elect Mosea 2.21 God hears the Elect much like unto this is that of the prophet And it shall come to pass in that day I will hear saith the Lord I will hear the heavens and they shall hear the earth and the earth shall hear the corn and wine and oyl and they shall shall hear Jezreel O my soul to the test hath God sent forth the spirit of his Son into thy heart hast thou the in-dwelling of the Spirit and now by the help of the spirit canst thou pray with earnestness confidence and an holy importunity canst thou cry Abba Father Canst thou cry with earnestness Father with confidence and Abba Father or Father Father with an holy importunity why these are the very signs of the spirits intercession O my soul that thou wouldst deal faithfully with thy own self canst thou by the help of the spirit go to the Father in the name of Christ as Christ is gone before into the holy of holies to intercede so canst thou with boldness follow after Heb. 10.19 and enter into the holiest by the blood of Jesus Canst thou say God hath given me his spirit and his spirit hath shewed me Christ as my Mediator at the right hand of God and now under the wing of such a Mediator I can by the Spirits assistance go with boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with assuming a liberty to speak any thing I
in his Kingly but now he must be fully honoured in his Kingly office Rev. 11.15 now especially The Kingdoms of this world must become the Kingdoms of the Lord and of his Christ and so he shall reign for ever and ever Certainly there is a difference betwixt Christ's reign before and his present reign at the day of judgment Christ hath a double Throne wherein he sits and reigns Rev. 3.21 To him that overcomes will I give to sit with me in my throne as I also overcame and am set down with my Father in his throne That Kingly rule that Christ hath from his ascension is upon his Fathers Throne but the Kingdom that Christ shall have at the day of judgment and ever after it is the joynt reign of him with the Father he shall have a Throne himself and the Saints shall sit with him in his own Throne And now saith the Father John 5.22 Sit thou at my right hand q. d. sit on thy own Throne by me go on to judge the Nations I will not judge them but only in thee and by thee Lo I have committed all judgment unto the Son and do thou judge them until thou hast rewarded thy friends and made thine enemies thy footstool Mark He hath committed all judgment unto the Son the Father gives the Son a Commission wherein is written as it were these words My Son now is the time or season which I had put in my own power and my pleasure is 2 Pet. 3.10 13. that all the world shall be set on fire these heavens under thee shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up and I will have new heavens and a new earth wherein shall dwell righteousness go too then put on thy robes appear in thy glory empty thiâ— heaven of all those glorious spirits that are therein and let them wait on thee to thy judgment seat go pass thy doom upon all flesh and send reprobates to hell and bring up hither all thy Saints that they may live with thee and here behold thy glory for ever and ever Lo here is thy commission be gone and return no more hither until it be accomplished Christians I cannot but wonder at this joy and exultation in Heaven Vse and that we have so little or none of this on earth we say with cold lips and frozen hearts Thy Kingdom come thy will be done in earth as it is in heaven but if our prayers were real and fervent if we could but imitate those heavenly Citizens what longings would be in our hearts after Christ's coming how should we rejoyce at the very thoughts hereof Christ comforting his Disciples in respect hereof he speaks these words Luke 21.28 When these things begin to come to pass then look up said he and lift up your heads for your redemption draweth nigh The fulness of our redemption is a ground of consolation all the spirits above are sensible of this God and Christ and the Angels and Saints rejoyce Rev. 12.19 Ver. 20. and again rejoyce The Spirit and the Bride say come and Christ himself saith Surely I come quickly O let us say Amen to it Even so come Lord Jesus SECT II. Of Christ coming to judgment 2. FOr Christ's coming to judgment no sooner Christ prepared and all in readiness but down he descends from his Imperial throne to the Judgment-seat In this passage I shall observe these particulars 1. He descends with his Train He comes with his Royal Attendants out of Heaven This is the glory of a Prince that hath so many Nobles waiting on him and this is the glory of Jesus Christ that when he comes to judge the world he shall have his Saints and Angels the glory of the creation to be his Attendants in that work Behold the Lord comes with mighty Angels 2 Thes 1.7 Jude 14. Behold the Lord comes with ten thousands of his Saints to execute judgment upon all Certainly a numberless number shall wait upon him Daniel tells us of a thousand thousand that this day Minister unto Christ A thousand thousands ministred unto him Dan. 7.10 and ten thousand times ten thousand stood before him or if Heaven have more I believe Heaven will empty it self of all the Saints and all the Angels not one Spirit whether Saint or Angel shall stay behind when Christ descends Matth. 25.31 The Son of man shall come in his glory and all the holy Angels with him Oh what a glorious day will this be if one Sun make the morning Sky so glorious what a bright shining and glorious morning will that be when so many thousands of Suns shall shine over all our heads the glorious Body of our Christ surpassing them all in splendor and glory here 's a new Heaven of Sun and Stars such as this nether-world never saw Lo yond the Sun of righteousness with all his Morning-stars singing and shouting for joy Heaven now empties it self of all its created Citizens and cleaves asunder to make way for Christ and all his Train Matth. 24.29 2. In his descent through the Heavens he shakes the Heavens And the powers of the heaven shall be shaken The whole frame of Heaven most strong and immutable in its being and motion or the mighty bodies thereof most mighty in their substance lastingness motion and operation shall be shaken I know by the powers of heaven some mean the Angels who at this wonderful descent of Christ shall admire and move but I rather think the Heavens themselves are meant hereby whose very nature shall be moved Job 26.11 and shaken at that day At his nod the pillars of heaven tremble and are astonished As yet they are Subject to vanity and therefore 't is no wonder if at the coming of Christ they tremble and are moved In this moving or shaking the Evangelists adds that the glorious lights of Heaven shall be altered Matth. 24.29 The Sun shall be darkened and the Moon shall not give her light Adventum Christi tantam lucem allaturam ut ea solis lunae splendor obscuretur Aretius in loc Certissimum autem diem judicii magna majestate sore ut rede sol luna dicantur obscurandi Aretius in loc Psal 50.3 and the Stars shall fall Many interpretations are given of this I am not for Allegories but rather conceive these things are real the very coming of Christ shall bring with him such a light that the splendor of the Sun and Moon shall be obscured this is most certain saith Aretius that both Sun and Moon shall really be darkened at that day it is the glory of his Majesty that will dazle those Candles 3. As he passes through the Elementary world a fire doth usher him Our God shall come and shall not keep silence a fire shall devour before him and it shall be very
the sprrits of all just men made perfect with God if there be enough in God for Angels whose capacities are greater than the Saints if there be enough in God for Jesus Christ whose capacity is yet far wider than the Angels if there be enough in God for God himself whose capacity is infinitely greater than them all then there must needs be satisfaction enough in God to any one poor soul Here is another thing wherein God is our all in all we shall enjoy him fully 3. It consists in our enjoying God solely Not as if there were nothing else in Heaven but onely God but that God in Heaven shall be all in all and instead of all it is God in Heaven that makes Heaven to be Heaven the Saints blessedness and Gods own blessedness doth consist in the enjoyment of God himself the Schoole-men tells us that we shall not properly enjoy any thing else but only God we may have some use of the Creatures but no fruition and therefore is God said to be all or as good as all And indeed what can we imagine to be in Heaven which is not eminently in God himself if it be greatness power and glory and victory and majesty all these are his if it be joy or love or peace or beauty or any thing amiable or desirable all these are in him Hence some take it to be David's meaning when he said he had none in Heaven but God Psal 73.25 that the sole enjoyment of God of God and of nothing else but God is the souls true happiness when it is at highest whom have I in heaven but thee whom why there are Angels there are Saints there are the spirits of just and perfect men are these nothing with David O yes all these are good but they are not able to satisfie a soul without God himself Whether God will make use of any Creatures for our service then or if any of what Creatures and what use is more than I yet know but to make up a full enjoyment there is required a gracious-glorious presence a sweet effusion or communication of that presence a just comprehension of the excellency of that communication a perfect love and a perfect rest in the love of whatsoever it is we comprehend now this is proper only to God it is he only that fills the whole capacity of the Soul it is he that so fills it that it can hold no more it is he only that is the object of love intended to the utmost and therefore he only is properly enjoyed he only is possessed with a full contentment as portion enough and as reward enough for the soul for ever But shall not the Saints have to do with something else in Heaven but only with God O yes I believe there shall be in Heaven a communion of the blessed Spirits in God an association of the Saints and Angels of God yet this shall not take away the sole enjoyment of God that he should not be their all in all For they shall not mind themselves or their own good as created things but altogether God they shall not love them or one another as for themselves but only for God here we love God for himself and it is a gracious love but there we shall love our selves for God and 't is a glorious love why this is to enjoy God solely in this respect he is all and in all whom have I in Heaven but thee Here 's a point enough to wean us to the World Alas the time is coming on a pace Vse that all this World shall be dissolved and then God shall be all in all here lies the Saints happiness to have God immediately God fully and God solely and will not Saints prepare themselves for such a condition as this you that have the World use it as if not 1 Cor. 7.31 for the fashion of this World passeth away and you that have but a little to do with the World improve that condition surely 't is your own fault if you have not more to do with God for you have little else to take up your hearts God may dwell and walk in your hearts without disturbance give me neither poverty nor riches saith the wise man upon that account a mean condition is more capable of happyness than that which over-loads us with outward things whilst others are casting up their accounts you may say with David how precious are thy thoughts unto me O God Psal 139.17 how great is the sum of them whil'st others are following their suits at courts of Justice you may follow all you have at a Throne of grace whil'st others are numbring their Flocks and Heards all your Arithmetick may be imployed to number your days whilst others cannot get out of the clutches of the world you may get into the embraces of your God why this is to prepare your selves for fuller and fuller enjoyments of God it is God will be all in all and this is the very top of Heavens happyness surely the less you have of the World now if you can but improve it the more you may have of Heavens happiness even upon earth for what is the happiness of Heaven but the sole enjoyment of God Christians if you feel any inclinations pantings breathings after this world give me leave to tell you that you will never be happy till you have lost all till you have no friends nor estates no enjoyment but God alone when all his done when this world is nothing when means shall cease both for bodies and souls and when Christ shall cease his Mediators office and the Son of man be Subject to his Father then God shall be all in all SECT X. Of Christs notwithstanding this being all in all to his blessed saved redeemed Saints to all Eternity 10. FOR Christ's being all in all to his blessed saved redeemed Saints to all Eternity we shall dilate in this Section Some may object if God be all in all what then becomes of Christ is not this derogatory to Jesus Christ I answer no in no wise for 1. It is not the Father personally and only but the Deity essentially and wholly that is our all in all when we say God is all in all we do not exclude the Son and holy Ghost for the whole God-head is all in all to all the Saints as well as the first person in the Trinity the Father is all and the Son is all and the holy Ghost is all and in that Christ is God and the Son of God we may say of Christ that he is all in all only the truth of this position is not from the humane nature but from the divine nature of Jesus Christ 2. It is not derogatory to Christ but rather it doth exceedingly advance Christ in the thoughts of all his Saints while it was necessary Christ veyled his Deity and when his work of Mediation is fully finished Christ then shall reveal his Deity
souls must Judge our souls if he that hath a great interest and increase of joy in our salvation must pass our sentence will not this work us into a rejoycing frame 3. Christ's sentence is the Christian's acquittance I may call it his general acquittance from the beginning of the World to the end thereof Hence some call this the day of the believers full justification they were before made just and esteemed just but now by a lively sentence they shall be pronounced just by Christ himself now is the compleat acquittance or the full absolution from all sin now will Christ pardon and speak out his pardon once for all now will he take his book wherein all our sins as so many debts or trespasses are written and he will cancel all Acts 3.19 Your sins shall be blotted out saith Peter when the time of refreshing shall come from the presence of the Lord. And is not this enough to cause our joy when the spirit witnessing with our spirits doth but in part assure us of sins pardon is it not exceeding sweet Oh but how sweet will be that sentence which will fully resolve the question and leave no room of doubting any more for ever consider O my soul the day is a coming when the Judge of Heaven and Earth will acquit thee of all thy sins before all the World it is a part of his business at that day to glorifie his Justice and free grace in thy absolution O Christians how may we comfort one another with these words 4. Christ in the issue will lead us into glory As the Bridegroom after nuptials leads his Bride to his own home that there they may live together and dwell together so Christ our royal Bridegroom will lead us into the Palace of his glory And is not this joy of our Lord enough to cause our Joy Oh what embraces of love what shaking of hands what welcomes shall we have into this City there shall we see Christ in his garden there shall we be set as a seal on Christ's arme and as a seal upon his heart there shall we be filled with his love enlightned with his light encircled in his arms following his steps and praising his Name and admiring his glory there shall we joy indeed For in thy presence there is fulness of joy Psal 16.11 and at thy right hand there are pleasures evermore There is joy and full joy and fulness of joy there are pleasures and pleasures evermore and pleasures evermore at God's right hand O the musick of the sanctuary O the sinless and well-tuned Psalms O the Songs of the high Temple without either Temple or Ordinances as we have them here can we choose to joy at the thought of this joy above if God would so dispense that even now we might stand at the utmost door of Heaven and that God would strike up a window and give us a spiritual eye and an heavenly heart so that we could look in and behold the Throne and the Lamb and the troops of glorified ones cloathed in white would not this chear up our hearts and fill them with joy unspeakable and full of glory certainly this day will come when Christ will bring us not only to the dore but through the gates into the City and then we shall see all these sights and hear all the musick made in heaven how then should we but joy in the hope of the glory of God O methinks raised thoughts of our mansion in glory should make us swim through the deepest Sea of troubles and afflictions and never fear Come then O my drowzy soul and harken to these motives if yet thou seest not the Son it self appear methinks the twilight of a promise should revive thee it is but a little while And he that shall come will come and he will not tarry It may be thou art reviled and persecuted here on Earth and what then hath not Christ bid thee to rejoyce in afflictions is it not his word that in this very case thou shouldst rejoyce Matth. 5.12 1 Pet. 4.12 and be exceeding glad is it not his command Think it not strange concerning the fiery tryals but rather rejoyce in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy We must rejoyce now that we may rejoyce then indeed our present joy is a taste of our future joy and God would have us to begin our Heaven here on Earth Come then come forth O my dull conjealed heart thou that spendest thy days in sorrow and thy breath in sighing that minglest thy bread with tears and drinkest the tears which thou weepest thou that prayest for joy and waitest for joy and longest for joy and complainest for want of joy O the times a coming when thou shalt have fulness of joy the times a coming when the Angels shall bring thee to Christ and when Christ shall take thee by the hand and lead thee into his purchased joy and present thee unspotted before his Father and give thee thy place about his Throne and dost thou not rejoyce in this art thou not exceedingly raised in such a Meditation as this surely if one drop of lively faith were but mixed with these motives thou mightest carry an Heaven within thee and go on ever singing to thy grave say then dost thou believe or dost thou not believe if thy faith be firm how should'st thou but rejoyce if thou rollest thy self on Christ and on that promise I will see you again and your heart shall rejoyce and your joy no man taketh from you how shouldst thou but rejoyce and be exceeding glad if thou lookest upon the holy Ghost as designed by the Father and the Son to bring joy and delight into thy soul how shouldst thou but be filled with the water of life with the oyl of gladness and with the new wine of the Kingdom of God O the blessed workings of faith on such a subject as this if once we are but justified by faith and that we can act our faith on Christ's glorious coming then it will follow Rom. 5.1 2 3. that we shall have peace with God and rejoyce in the hope of the glory of God and not only so but we shall glory in tribulation also SECT VIII Of calling on Jesus in that respect 8. LEt us call on Jesus as carrying on our souls salvation at his second coming this contains prayer and praise 1. Let us pray for the coming of Christ this was the constant prayer of the Church Come Lord Jesu come quickly The spirit and the Bride say come Well knows the Bride that the day of Christ's coming is her wedding day Rev. 22.17 her coronation day the day of presenting her unto his Father and therefore no wonder if she pray for the hastening of it Make hast my beloved and be thou like to a Roe or to a young Hart thy Kingdom come
coming to Christ as a river of much waters is strong in coming home to the Ocean 13. That Christ gives the sense of his own worth and excellency unto them they see now in Christ is wisdome surpassing the brightness of the Sun even all the treasures of wisdome in Christ is power excelling the strength of rocks he is not onely strong but strength it self in Christ is Honour transcending all the Kings of the earth for he is King of Kings and Lord of Lords in Christ is beauty excelling the Rose of Sharon and Lilly of the valleys he is fairer than all the flowers of the field than all the precious stones of the earth than all the lights in the firmament than all the Saints and Angels in the highest heavens 14. That Christ gives the sense of their wants and of the worlds vanity and of his sutable goodness unto them In looking unto Jesus they see themselves in themselves miserable and all other things miserable comforters they have learnt the meaning of that Psalm Psal 146.3 4. Put not your trust in Princes nor in the son of man and in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish happy is the man that hath the God of Jacob for his God whose hope is in the Lord his God 15. That Christ gives all things every thing unto them All things are yours saith the Apostle whether Paul 1 Cor. 3. 22 23. or Apollo or Cephas or the world or life or death or things present or things to come all are yours and you are Christs and Christ is Gods All things are yours First all the Ministers of Christ from the highest to the lowest whether Paul or Apollo or Cephas they are your servants they are men that watch over you for your salvation Secondly the world is yours indeed the world stands but for your sakes if your number were but once compleated quickly would the world be set on fire you will say ay! but how is the world ours we find not this for who hath the world at will why though you have not yet the misery you find in the world the want of wealth as well as the enjoying of it is yours i e. it tends to your advantage Thirdly life is yours it is a fitting a preparing a squaring of you for a better life even for eternity Fourthly death is yours for you shall die just then when it is best for you death shall serve but as a servant to your advantage 1 Tim. 4.8 Fifthly things present and things to come are yours godliness hath the promise of this life and of that which is to come Sixthly I will add the Lord himself is yours take God and look on him in his greatness in his mighty power even this great God the Lord of heaven and earth is yours he is yours and all that he hath is yours and all that he doth is yours and all that he can do is yours I will be thine saith God to Abraham I will be to thee an exceeding great reward Gen. 15.1 Here is a Catalogue an Inventory of a Christians riches have Christ and have all when an Heathen was but asked where all his treasure was he answered where Cyrus my friend is and if any ask you where all your treasure is you may answer where Christ your friend is in this respect you may truly say Ephes 3.8 there is no end of your riches they are called the unsearchable riches of Christ Paul could find no bottom of these riches O who would not look unto Jesus If Christ be yours besides those particulars enumerated in this Text 1 Cor. 3.22 23. God is yours the Father is yours the Son is yours the Spirit is yours all the promises are yours for in Christ they are all made and for him they shall be performed Come let the proud man boast in his honour and the mighty man in his valour and the rich man in his wealth but let the Christian pronounce himself happy only happy truly happy fully happy in beholding Christ enjoying Christ having Christ in Looking unto Jesus You have the Motives of our wants in case of neglect and of our riches in case we are active frequent serious and lively in this Duty But for our further encouragement to fall upon it I shall add a few Motives more SECT VII More Motives to encourage us in this work 1 COnsider your looking on Jesus will maintain your communion with Jesus and is not this worth the while Why Christians what is this communion with Christ but very heaven aforehand hereby we enjoy his person and all sweet relation to his person his death and all the saving fruits priviledges and influences of his death hereby we are brought into Christs banquetting-house Cant. 2.4 held in his galleries his banner over us being love hereby we are carried up into the Mount with Christ that we may see him as it were transfigured and may say with Peter Master it is good for us to be here and let us here build Tabernacles Oh it 's an happy thing to have Christ dwell in our hearts for us to lodge in Christs bosome Oh it s an happy thing to maintain a reciprocal communication of affairs betwixt Christ and our souls as thus he bare our sins take we his healing he endured wounds for us drink we the spiritual balsom that sprang out of his wounds he took upon him our unrighteousness do we cloath our selves with his righteousness he endured pains for us come we to him and take his rest to our souls he embraced our curse and condemnation do we embrace his blessing justification and salvation To this end do we look on Jesus if he hide his face by desertions rest not till we find him if we find him hold him fast let him not go disturb him not out of our hearts by our corruptions Thus if we would prize the presence of Christ how comfortably should we maintain and encrease our Communion with Christ 2. Consider that your daily necessities call for a frequent looking up unto Jesus you have need of Christ you have need that he pray in you and need that he pray for you to your heavenly Father you have need that he work in you and need that he work for you his own blessed will you have need that he present you and yours blameless before his Fathers presence in life and death and at the judgment day there 's not a moment in your life wherein you stand not in continual need of Jesus Christ And can a hungry man forget his bread can the heart that pants for thirst forget the River can a man in bonds forget freedom can a child in distress forget a Father in honour and wealth Oh then let your necessities drive you to Christ and mind you of Christ Is not he the fountain that supplies all wants Christians consult your own
that is begotten which brings forth a third person or subsistence which we call the Holy Ghost 1. For the thing it self it is Jesus Christ who must be considered two ways as he is a Son and as he is a God Now as he is a Son he is the thing begotten but not as he is a God As he is God he is of himself neither begotten nor proceeding the God-head of the Father and the God-head of the Son is but one and the same thing and therefore * Esientia filiis est a seipsa hac ratione dici potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentia tamen siliis non est a seipso ideo sic non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son as he is God he is God of himself without beginning even as the Father but as he is a Son he is not of himself but the Son of the Father begotten of him and hereupon it follows that the Son is begotten of the Father as he is a Son but not as he is a God 2. For the time of this generation it hath neither beginning middle nor end and therefore it is eternal before all worlds this is one of the wonders of our Jesus that the Father begetting and the Son begotten are coeternal Wisdom in the book of Proverbs which with one consent of all Divines is said to be Christ affirmeth thus Prov 8.24.25 2â— 2â— When there was no depths I was brought forth When there were no fountains abounding with water before the Mountains were setled before the hills was I was brought forth while as yet he had not made the earth nor the fields nor the highest part of the dust of the world when he prepared the heavens I was there when he set a compass upon the face of the depth I was there And a little before â—rov 8.22 23 the Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the world was that is to say from eternity for before the world was made there was nothing but eternity It may be alleaged to the contrary that the saying of God the Father thou art my Son this day have I begotten thee Psa 2.7 Acts 13.32 33 is expounded by Paul of the time of Christs resurrection And we declare unto you glad tydings saith Paul how that the promise which was made unto the fathers God hath fulfilled the same unto us their children in that he hath raised up Jesus again as it is also written in the second Psalm thou art my Son this â—ay have I begotten thee But we distinguish betwixt generation it self and the manifestation or declaration of it Jesus the Son of God from all eternity was begotten but when he was incarnate and especially when he was raised again from the dead then was he mightily declared to be Gods Son by nature And of this declaration or manifestation of his eternal generation is that of the Apostle understood 3. For the manner of this generation of Jesus the Son of God understand there be two manners of begetting the one is carnal and outward and this is subject to corruption alteration and time the other is spiritual and inward and such was the beginning of the Son of God of whose generation there is neither corruption alteration nor time Isa 53.8 Rom. 11.33 But alas how should we declare his generation O my soul here thou mayest admire and adore with Paul and David and cry out O the depths of the riches both â—f the wisdom and knowledge of God! how unsearchable are his judgments and his ways pâ—â—â— finding out There is no searching for us into the secret counsels of God which he never revealed in his Word but so far as he hath revealed himself we shall in sobriety according to the light of the Scriptures endeavour a discovery of the manner of this spiritual generation of the Son of God as thus We must consider in God two things 1. That in God there is an understanding 2. That in God this understanding everlastingly acts or works For the first that God hath a most excellent understanding or that he is understanding it self in the highest degree is very clear for he that gives understanding to all his intelligible creatures must needs have it and be it most eminently in himself if fire be the cause of heat in other things it must needs be that fire is the hottest of any thing * Propter quod unum quodque tale illud est magis talâ— Job 12 13 Prov. 8.14 the axiome is common but the Scripture verifies it with God is wisdom and strength he hath counsel and understanding Nay that this understanding is his very being is very plain Counsel is mine and sound wisdom I am understanding and I am strength For the second that this understanding in God everlastingly acts or works is very clear for that understanding which is the nature essence and being of God is a meer act or the first act it is all one with the life of God now as all life is active in it self so the chief life such as in the highest degree is to be attributed to God must needs be active what is the life of God but an essential property whereby the Divine nature is in perpetual action living and moving in it self and hereof is that speech in Scripture so often used Jer. 4.2 Jer. 38.16 Numb 14.21 Rom. 14.21 the Lord liveth hereof likewise is that asseveration or oath so often used by God as the Lord liveth and As I Live saith the Lord well then the understanding of God being active or working from all eternity it must needs have some eternal object on which it acts or works every action requires a sutable object about which it must act or be exercised so then if Gods understanding act eternally it must have some eternal object and if Gods understanding act most perfectly it must have some most perfect object to act upon and what is that but onely God himself that Gods understanding should act out of himself would argue his understanding to act upon that which is finite and imperfect Certainly nothing is infinite eternal and perfect but onely himself and therefore if his understanding will act upon any sutable object he must act upon nothing but himself And now we come to the manner of this high mystical spiritual generation of Jesus the Son of God As the understanding of God doth act and reflect upon it self from all eternity so it works this effect that it understands and conceives it self it apprehends in the understanding an image of that Object which it looks upon and this very image is the Son of God This we shall lay out by some similitudes A mans soul we know doth sometimes muse and meditate on other things as it thinks of Heaven or it thinks of earth this we call a right or direct or emanant
that you may better understand the manner of this generation of the Son of God together with the mutual kindness lovingness joy and delight betwixt the Father and the Son even from Everlasting SECT II. Of our Election in Christ before all Worlds NOw let us look on Christ in his Relation to us before all Worlds God being thus alone himself from everlasting and besides himself there being nothing at all the first thing he did besides what ye have heard or the first thing he possibly and conceivably could do it was this a determination with himself to manifest his Glory Or a purpose in himself to communicate his glory out of his aloneness everlasting unto somewhat else I say unto somewhat else for what is communication but an efflux an emanation an issuing from or a motion betwixt two Terms I have now brought you to the acts or actions of God in reference to his Creatures follow me a little and I shall anon bring you to Christ in relation to your selves These acts or actions of God were and are 1. The Decree 2. The Execution of the Decree of God I must open these Terms 1. The Decree is an action of God out of the Councel and purpose of his own Will determining all things and all the Circumstances and order of all things from all Eternity in himself certainly and unchangably and yet freely Who worketh all things saith the Apostle after the Counsel of his own will Ephes 1.11 and this work or action of God is internal and for ever abiding within his own Essence it self 2. The execution of the Decree is an act of God whereby God doth effectually work in time all things as they were fore-known and Decreed And this action of God is external and by a temporal act passing from God to the Creatures Now for the Decree that is of diverse kinds As first There is a Decree common and general which looks to all the creatures and it is either the Decree of creation or the Decree of Providence and preservation 2. There is a Decree special which belongs to reasonable creatures Angels and Men it is called the Decree of Predestination and it consistss of the Decree of Election and Reprobation Concerning the common and general Decrees we have but little laid down in Scriptures and it is little or nothing at all to our purpose And concerning the special Decree of Angels there is not much in Scriptures and that is as little also to our purpose we have only to deal with Men and with Gods Decree in relation to Mans Salvation before all Worlds And this we call Predestination or the Decree of Election which is either of Christ or of the Members of Christ Christ Himself was first Predestinated This appears by that Saying of God Behold My Servant whom I uphold Isa 41.2 Mine Elect in whom My Soul delighteth I have put My Spirit upon him he shall bring forth Judgment to the Gentiles These very words the Evangelist interprets of Christ Himself Matth. 12.18 Mat. 12.18 And Christ being Predestinate the Members of Christ were Predestinated in Him So the Apostle According as He hath chosen us in Him before the Foundation of the World Ephes 1.4 We are chosen in Christ as in a common Person He was the first Person Elected in order and we in Him Suppose a New Kingdom to be set up a New King is chosen all his Successors are chosen in him Why God hath Erected a Kingdom of Glory He hath chosen Jesus Christ for the King of this Kingdom and in Him He hath chosen us whom He hath made Kings and Priests unto the most High God But observe we this of the Apostle He hath chosen us in Him before the Foundation of the World 1. He hath chosen i.e. God the Father hath chosen not that the Son and Spirit chose not also for if Three of us had but one Will common to us all One could not will any thing which the Will of the other Two should not also will But because the Son sustains the Person of one Elected and the Spirit is the Witness sealing this Grace unto our Hearts therefore the Father only is expressed as the Father alone is often named in Prayer not that the other Persons are not to be prayed unto but because the Son is considered as the Mediatour and the Spirit as the Instructor teaching us to Pray as we ought therefore the Father only is expressed 2. He hath chosen us in Him This Him denotes Christ God-man and this in Him notes the same Christ God-man as the Head and first Elect in whom and after whom in order of Nature all His Body are Elected Mark here the Order but not the Cause of our Election Though Christ be the Cause of our Salvation yet Christ is not the Cause of our Election It is only the Fore-knowledge of God and His free Love that is the Cause thereof 3. He hath chosen us in Him before the Foundation of the World i.e. From all Eternity but because within Eternity God doth fore-see the Things which are done in time therefore this Phrase say some may be extended not only to respect the Actual Creation but the Decree it self of the World 's Being q. d. He hath chosen us in order of Nature before His Decree did lay the Foundation of the World My meaning is not to enter into Controversies this all grant that the antient Love which the Lord hath born to us in Christ is not of Yesterday but before all Worlds Paul mentions Grace given us before all Worlds 1 Tim. 1.9 But that which is the most observable in the Text as to our purpose is that we are chosen in Him We read of Three Phrases in Scripture speaking of Christ Sometimes we are said to have Blessings in Him and sometimes for Him sometimes through Him Sometimes in Him as here He hath chosen us in Him sometimes for Him as elsewhere To you it is given for Christ His sake not only to Believe but to Suffer sometimes through Him as in that of Paul Thanks be to God which giveth us the Victory through our Lord Jesus Christ Phil. 1.29 1 Cor. 15.57 Now Blessings come through Christ in respect that Christ is a Mediatour not only of Impetration but Execution not only obtaining and receiving from Grace all Good for us but in executing and applying Efficaciously the same unto us And Blessings come for Christ in respect that Christ doth by His Obedience obtain every good Thing which in time is communicated to us And we have Blessings in Christ because that in Christ as a Common Store-house every thing is first placed which is to be imparted afterwards to any of us And thus we are chosen in Christ as in a common Person This Grace of Election began first at Christ our Head and so descends downwards on us His Members Christ is the First Begotten amongst all His Brethren having
Word Mark here one of Satans depths in outward things he tempts men to distrust God and to rely altogether on means but in heavenly things and matters of salvation he tempts men to lay all on Gods Decrees and Gods purposes without any regard had to the means Such men might as well say the Lord hath appointed that we shall live to such a time and till then we shall not die and therefore what need we food in health or physick in sickness Oh take heed of these reasonings Gods Decree doth not remove the use of the means but establish and confirm them 2. The Decree is the same with that book of life wherein are written the names of the Elect Phil. 4 3 Luke 12 20 Rev. 20.12 Paul tells us of some women with Clement and other fellow-labourers whose names are in the book of life And Christ bids his Disciples rejoyce because their names are written in heaven And John saw in his vision the dead small and great stand before God and the books were opened and another book was opened which is the book of life As Captains have a book wherein they write the names of their Souldiers and Citizens have a book wherein they record the names of their Burgesses So God hath his Decree or book of life in which he registers all that belongs to him Exod. 32.32 33. Some other texts speak of a book of life as blot me I pray thee out of thy book which thou hast written said Moses in his zeal for Israel to whom the Lord answered whosoever sinneth against me him will I blot out of my book But this was not the book say some of Gods eternal Decree but the book of his providences God hath a double book and both in a figure he hath a book of his resolved Decrees and a book of his acted providences this latter is but a transcript or a copy of the former those huge original volumes of love and blessings which God hath laid up in his heart for his own people from all eternity is the book I mean Indeed this book is writing out every day by the hand and pen of providence in the ordering of all those affairs which concern our salvation 3. This Decree is the very same also with Gods seal the foundation of God standeth sure having this seal the Lord knoweth them that are his A seal is used in three cases 1. To keep things distinct 2. To keep things secret 3. To keep things safe In every of these respects Gods Decrees are seals but especially in the last those souls that are sealed by God they are safe in the love and favour of God as when Job tells us that God sealeth up the stars i.e. say some he preserveth the stars in their Orbs in the places where he hath set them they shall never drop out so God seals up his Saints i.e. he secures them of the eternal love of God so that they shall never drop out of his heart All these titles speak the immutability of Gods eternal emminent acts q. d. I decree I predestinate I book it seal it that such and such persons shall be eternally saved and why all this but to note the certainty and stability of the thing shall great Monarchs of the earth do thus shall they decree and book and seal to shew their greatness and wisdom that they could so resolve as no person or power whatsoever should be strong enough to cause them to change their resolutions and shall not I much more do not I know or foresee all that can or will follow is there any power or ever shall be to take them out of my hands Or is it possible that ever I should have a relenting thought at the saving of thâ—se souls Can any thing fall out hereafter to make me more provident more powerful more wise more merciful then now I am it may be in some things I may will a change but can I in any thing truly change my will no no I am the Lord I change not therefore ye sons of Jacob are not consumed Mal. 3 SECT IX The Covenant THE Covenant concerning mans salvation is the last and main particular I instanced in I dare not be too curious to insist on the order of nature and the rather because I believe the Covenant betwixt God Christ from everlasting is interwoven with the Decree fore-knowledge and election above So the Apostle tells us Ephes 1.4 He hath chosen us in Christ before the foundation of the world mark that in Christ There was an eternal plot betwixt the Father and the Son there was a bargain made I speak it with reverence betwixt God and Christ there was a Covenant betwixt the Lord and his Son Jesus Christ for the salvation of the Elect and of this observe we especially these following Texts In Isaiah 49.1 2 3 4. the Prophet seems to set it Dialogue-wise one expresseth it thus First Christ begins and shews his commission telling God how he had called him and fitted him for the work of redemption and he would know what reward he should have of him for so great an undertaking The Lord hath called me from the womb Isa 19 1 2. from the bowels of my mother hath he made mention of my name and he hath made my mouth like a sharp sword in the shadow of his hand hath he hid me and made me a polished shaft in his quiver hath he bid me Upon this God answers him and tells him what reward he should have for so great an undertaking only at first he offers low viz. onely the elect people of Israel And he said unto me thou art my servant O Israel Ver. 3. in whom I will be glorified or Israel it is in whom I will be glorified by thee Christ who stood now a making his bargain with him thought these too few and not worth so great a labor and work because few of the Jews would come in but would refuse him and therefore he says he should labour in vain if this were all his recompence then said I ver 4. I have laboured in vain I have spent my strength for naught and in vain yet withal he tells God that seeing his heart was so much in saving sinners he would do it howsoever for those few comforting himself with this that his work or his reward was with the Lord. Upon this God comes off more freely and opens his heart more largely to him as meaning more amply to content him for his pains in dying ver 6. it is a light thing that thou shouldest be my servant to raise up the tribe of Jacob and to restore the preserved of Israel that is not worth the dying for I value thy sufferings more than so I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Methinks I imagine as if I heard God speak unto Christ from
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
for the Lord God will help me Heb. 2.13 Isa 50.7 8 9 Isa 59.5 therefore shall I not be confounded And behold the Lord will help me who is he that shall condemn me whereto agrees that other passage and my God shall be my strength 3. There was a promise of submission to his Fathers will in bearing the reproaches and injuries that should be done to him and to lay down his life for those that were given to him by the Father the Lord God opened my ear and I was not rebellious Isa 50.5 6 neither turned away back I gave my back to the smiters and my cheeks to them that plucked off the hair I hid not my Face from shame and spitting John 10.17 and therefore my Father loves me because I lay down my life Christ first thus Covenanted with his Father and then he was careful to discharge the same and at last he tells God John 17.4 I have finished the work which thou gavest me to do 4. There was an earnest expectation of that glory which the Father promised Christ and his members And now O Father glorifie thou me with thine own self John 17.5 John 17.24 with the glory which I had with thee before the World was And Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the Foundation of the World These were the Articles of the Covenant on Christs part and hence it is that God is called the God and Father of our Lord Jesus Christ viz. by reason of the Covenant Ephes 1.3 O my soul with what delight mayest thou consider muse and ponder on these Articles what that God should make a Covenant and enter into these and these Articles with his own Son for thy good and for thy Eternal good what that God should bring in the second person in the Trinity to be the head of the Covenant as on thy part what a mercy is this O run over and over this meditation a thousand and a thousand times O consider thy hope of Eternal life which God that cannot lye Tit. 1.2 promised before the world began If thy soul question what promise was there made before the World began to whom was the promise made who was there before the World began for God to make any promise to why now thou hast learned it was only to the Son of God the second person in the Trinity There was a most blessed transaction between God the Father and God the Son before the world began for thy everlasting good and upon that transaction depends all thy hope and all thy salvation O this is worthy of thy deep and sad and serious and inmost meditation I have been particular and large in this passage of Looking unto or considering Jesus but I shall be brief in the rest SECT III. Of desiring after Jesus in that respect 3. VVE must desire after Jesus carrying on the great work of our salvation in that Eternity It is not enough to know consider but we must desire Now desire is a passion looking after the attainment of some good which we enjoy not and which we imagine to be fitting for us In this respect we cannot desire after Jesus as now to carry on that work of our salvation before the World began for that work is already perfectly done But these things we may desire after as 1. After the manifestation of that work in us 2. After God and Christ the complotters and actors of that great work for us 3. After the full and utmost execution whereby God effectually works in time according to all his workings or decrees before time 1. We must desire after the manifestation of this work in us We have heard of marvellous excellent glorious things done by Jesus Christ for his Saints from all Eternity oh what desires now should be in us to know that we are of that number when I hear and consider that there was such a project and such counsels and such love and such a purpose and such decrees and such a Covenant betwixt God and Christ for salvation of souls and withal that they are but few in comparison concerning whom God and Christ hath all this care will not this whet on my desires and make me cry and cry again Oh that these loves were mine how happy were I if I had a share in these eternal thoughts of God Methinks we should not hear of such transactions but it should stir up our hearts in infinite desires methinks we should pant after assurance and still be wishing Oh what is truth and what is Christ and what did Christ for me before I was or before the World was I would I knew him I would I could enjoy him I would I were assured that he had one good thought of me in that Eternity Christians if you have any share in those transactions sooner or later you will feel these desires nay if my sinful heart deceive me not upon the very consideration of these things I feel my self another creature in my desires then I was before Tell me you that have took a full view of God Christ and of all these wonders of Eternity do you not sensibly differ from your selves in your affections Is not the world worldly pleasures worldly profits and worldly honours fallen too yea ten in an hundred with you have they not lost their price would you not rather be assured that your names are written in the Book of Life then to have all the world yours yea and all the Devils in Hell subject to your commands Certainly if these revelations work nothing in your hearts if your affections be so strong and hearty to the world and the vanities of it if your desires be so impure and strongly working downwards that Gods ancient loves and everlasting workings have no power on your hearts it is a very sad condition If David may have his wish it runs thus Lord lift thou up the light of thy countenance upon us he would have the manifestation of Gods Eternal love Psa 4.6 one smile of his countenance as an image of that countenance which God had towards him before the world began was more gladness to his heart then all that which the men of the world had in the time that their corn and their wine increased 2. We may and must desire after God and Christ the complotters and actors of that great work for us what hath the Gospel revealed this truth that before the Creation God and Christ were busied about our good yea and hath Christ especially that came out of the bosom of his Father brought the treasures of his Fathers counsel to the world discovered such love to men how then should our desires be after God in Christ Whom have I in heaven but thee Psa 73.35 there is none upon earth that I
desire besides thee A right beholding of Christ in his eternal workings will cause a desire of Christ above all desires the heart now thirsts for nothing but him that is all all power all love all holiness all happiness tell such a soul of the world and gold and glory O what are these the soul will quickly tell you Phil. 3.8 the world is dung and gold is dung glory is dung all is but loss dung for the excellency of the knowledge of Christ Jesus my Lord. Give me God Christ saith the soul or I die Oh my desires are to him who hath done all this for me Is not this the period still of thy expression at the end of every discourse would Christ were mine thou hearest it may be some worldings talk such a one and such a one hath got so much in these times he that was yesterday as poor as Lazarus he is this day like that nameless rich man cloathed in purple Luk. 16.19 and fine linnen and faring sumptuously every day ay but dost not thou reply either in word or heart would Christ were mine and then I had got more then he Poor soul dost thou not gasp only after Christ when thou fetchest as I may say the very deepest breath canst thou read over the generation of Jesus the Son of God the time when he was begotten the manner of his begetting the mutual kindness and love of him that begets and of him that is begotten and dost not thou pant and breath and gasp after Jesus at every period canst thou read over Jesus his acts and decrees in reference to thy self canst thou turn over those many leaves in every of which is discovered those everlasting loves of God in his projects counsels foreknowledg purpose decree covenant for thy souls happiness and art thou not ready at every discovery to sing Davids Psalm Psa 42.1 2 as the hart panteth after the water-brooks so panteth my soul after thee O God my soul thirsteth for God for the living God O when shall I come and appear before God O my soul hadst thou but these pantings thirstings breathings after God and Christ thou mightest comfortably conclude these are the fruits of Gods Spirit it is the Spirit of the Lord Jesus which makes those sighs and groanes in thee Rom. 8.26 which cannot be expressed He and thee sigh together one in another and one after another O therefore look Look unto Jesus and sigh and desire after him 3. We may and must desire after the full and utmost execution whereby God effectually Workes in time according to all his workings or decrees before time God that purposed and decreed from all Eternity he will not have done the full execution of that purpose or decree till that after-Eternity in that world without end Indeed some part is a fulfilling now but the main the great part is yet to come why then as we see the Plot Phil. 1.23 let us desire after the full accomplishment let us desire after the glory without end to which we were predestinated before the beginning It was Pauls desire to be dissolved to be with Christ As men burthened so should we desire and groan after the enjoyments of God in the world to come O my soul that thou were but cast in the Apostles mould that they affections were but on the wing that they might take flight and steer their course towards heaven and thereupon that thou mightest say yond is the glorious house the goodly building made without hands which God from all Eternity decreed to be my home my rest my dwelling place to all Eternity and in yond stately Fabrick is many an heavenly Inhabitant before I come there are Angels and there are all the souls of Sainâ—s that from Adam to this day have had their pass out of this sinful world yea there is Jesus the Son of God and there is God the Father God the Son and God the Holy Ghost and if I am predestinated to this fellowship Lord when shall I have run through the means that I may come to this end O my end where is my end where is my Lord my God my Comforter where is my rest where is my end I cannot be at rest without my end and therefore come Lord Jesus come quickly be like a Roe Cant. 8.14 or a young Hart upon the Mountains of Spices Christians why are not your Spirits alwayes breathing thus after the glory to which you are predestinated why do not you long after full enjoyment the utmost execution of Gods decree why are not your hearts your souls your spirits already in heaven Surely there be your relations your Father is there your elder brother is there and there are many I dare say most of your other younger brethren again there is your interest your estate is there if you believe and therefore Where should your hearts be but where your treasure is come then come set in tune those desires of your souls set your affections on things above especially on that one thing Jesus Christ Looking unto Jesus SECT IV. Of hoping in Jesus in that respect 4. WE must hope in Jesus as carrying on the great work of our salvation for us in that Eternity It is not enough to know and consider and desire but we must hope and maintain our hope as to our own interest Now hope is a passion whereby we expect probably or certainly some future good All the question is whether that salvation concerning which the great transaction was betwixt God and Christ belongs now to me and what are the grounds and foundations on which my hope is built I know some exceedingly abuse this Doctrine If God had before all worlds appointed me to salvation why then I may live as I list I need not hear or pray or confer or perform any holy Duty for I am sure I shall be saved And thus at once they take away all grounds of hope It is true Gods decrees are unchangeable but they do not afford any such inferences or deductions as these you might as well say the Lord hath appointed me to live to such a time and before that time I shall not cannot die and therefore I need no meat nor drink nor cloathes nor any other thing Ah silly foolish devilish arguing Gods decree is for the means as well as for the end whom God hath decreed to save them also hath he decreed to call to justifie to sanctifie before he save O my Soul look to the grounds whereon they hope is built if those be weak thy hope is weak but if those be strong thy hope will prove most strong and certain and prudent In the disquisition of these grounds say not in thine heart who shall ascend into Heaven Rom. 10.16 or who shall descend into the deep seek not above or below it is not possible for thee to go bodily into Heaven to see the Records of Eternity and to
roots did not that immortal seed preserve them Of this sign we are sure if any of the former belongs to us but to this we cannot actually seal till the end of our life Come now are these O my soul the grounds of thy hopes hath Gods word come with power on thy heart hath the Lord so effectually called thee that thou hast left all to follow Christ dost thou believe on the Lord Jesus for life and for salvation art thou holy is thy life holy dost thou walk exactly as the grace of God which bringeth to salvation teacheth Canst thou with inlarged thankfulness amplifie the love and grace of God in thy election surely these effects are the very fuel of hope they are the blessed and clear evidences so thy souls election and therefore hope well take strong consolation it is clear as the Sun that God hath predestinated thee to life and that thy name is written in the Book of Life and that none in Heaven or on Earth or in Hell shall be able to blot it out again Away with all sad dumpish dejected thoughts Look unto Jesus hope in Christ that that very salvation concerning which that great transaction was betwixt God and Christ belongs even to thee and that one day thou shalt see it and enjoy the happiness of it to all Eternity SECT V. Of believing in Jesus in that respect 5. WE must believe in Jesus as carrying on that great work of salvation for us in that Eternity It is not enough to know and consider and desire and hope but we must believe Now this is the nature and property of faith to apply all these ancient and future doings and dealings of God to our selves as if they were now present Some difference there is betwixt hope and faith as hope hath respect to that which the Word pomiseth rem verbi but faith respects the word it self verbum rei hope eyes chiefly the mercy and goodness of the promise but faith eyes mainly the authority and truth of the promiser hope looks upon its object as future but faith only looks upon the object as present both make a particular application to themselves but hope in a waiting for it and faith in a way of now enjoying it Hence faith is called the substance of things hoped for it is the substance or confidence of things hoped for Heb. 11.1 as if we had them already in hand faith gives the soul a present interest in God in Christ in all those glorious things in the Gospel of Christ even in the things of eternal life Faith is an appropriating an applying an uniting grace it is a blessed thing to have the sight of God there is much power in it but to see God in his Glory as my God to see all the Majesty greatness and goodness of God as those things that my soul hath an interest in to see how the eternal counsels of God wrought for me to make me happy why this is of the nature of Faith And herein lies the sweetness of faith in that we believe not Christ only to be a Saviour and righteousness but my Saviour and my righteousness And therefore Luther affirmed that the sweetness of Christianity lay in pronounes when a man can say my Lord and my God and my Jesus I live by the faith of the Son of God Gal. 2.20 who loved me and gave himself for me O my soul believe for thy self believe and be confident of it that those Eternal projects counsels love purpose decree and covenant betwixt God and Christ were all for thee hast not thou a promise Nay was there not a promise before the world began and that very promise the promise of eternal life Mark the words Titus 1.2 in hope of eternal life which God that cannot lie promised before the World began Here 's a promise and a promise of Eternal life and a promise of Eternal life made by God by God that cannot lie and that before there was a World or any man in the World If thou enquirest to whom then was this promise made Sweet soul it was made to Christ for thee many promises thou hast in Scripture made more immediatly to thy self but this was the grand promise and all the other promises they are but a draught of that grand promise that God the Father made to his Son before the World began O cries the Soul I cannot believe what is it possible that God in his Eternity should have any thought of me What of me being not yet born Rom. 9.11 neither having done any good or evil What of me born in these last times of the world the least of Saints the greatest of Sinners less then the least of all Gods mercies that of such a one the great God the Majesty of Heaven and Earth should have a thought a project a counsel a knowledge of approbation a purpose a decree Nay enter into a Covenant with his Son for my salvation I cannot believe it Alas What am I to God or what need hath God of me If all the Nations of the Earth are to him but as a drop of a bucket Isa 40.15 and as the small dust of the Ballance O what a minime am I of that drop or what a little little atome am I of that small dust and is it probable that the greatness of God the goodness of God the power of God the wisdom of God the Eternal Counsels of God should work for me to make me glorious blessed happy to make me one with himself and one with his Son and one with his Spirit what care take I of every dust of the Earth or of every sand one the Sea-shore and yet these are my fellow-creatures there 's a thousand times more disproportion betwixt God and me and would God take care of me before I was or before the World was what would he busie himself and his Son about such a worthless wretched worm would he decree Christ to come from the Father for me to be my Redeemer my Jesus my Saviour I cannot I dare not I will not believe O stay my soul and be not faithless but believing I 'le take thy argument in pieces As Jer. 29 11 1. Thou sayst hath God any thoughts of me Yes saith God I know the thoughts that I think towards you thoughts of peace and not of evil and before the World was my thoughts Prov. 8.3 and my delights were with the Sons of men 2. Thou sayst I have no thoughts no care of my fellow-creatures Isa 55.8 as of the dust or sand or atoms and what then my thoughts are not as your thoughts neither are your ways my ways saith the Lord for as the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts What if thou hast no thoughts or care of the smaller creatures yet God extends his thoughts and care and providence not only to thee but
That he should pass by so many on the right hand and on the left and that I should be one whom the Lord did Elect what such a vile and sinful Wretch as I am was there ever like Love was there ever like Mercy may not Heaven and Earth stand amazed at this O what shall I do to be thankful enough to this dear God Thus thou that knowest thy interest in Christ study praise and thankfulness Say in thy self who made me to differ from those Cast-away Souls Alas we were all framed of the same Mould hewed out of the same Rock It is storied of one of the late French Kings that in a serious meditation considering his own condition of being King and Ruler of that Nation Oh said he when I was born a Thousand other Souls were born in this Kingdome with me and what have I done to God more than they O my Soul what difference betwixt thee and those many Thousands of Reprobates that live with thee in the world at this day nothing surely nothing but the free mercy goodness and love of God in Jesus Christ O then praise this God yea sound forth the Praise of the Glory of his Grace Remember that was Gods design and that is thy Duty SECT IX On conforming to Jesus in that Respect 2. WE must Conform to Jesus we must fix our Eyes on Jesus for our Imitation that also is the meaning of this looking in the Text. And in respect of our Predestination the Apostle speaks expresly Rom. 8 29. he did Predestinate us to be conformed to the Image of his Son This is one end of Predestination and this is one end of looking unto Jesus nay it is included in it A very look on Jesus hath a Power in it to conform us to the Image of Jesus 2 Cor. 3.18 We are changed by beholding saith the Apostle Oh when I see Gods love in Christ to me even from all Eternity how should this but stir up my Soul to be like Jesus Christ where there is a dependance there is a desire to be like even among men how much more considering my dependance on God in Christ should I desire to be like Christ in disposition all the question is what is this Image of Christ to which we must be conformed I Answer Holiness and Happiness but because the latter is our reward and the former is our duty therefore look to that But wherein consists that I Answer in that resemblance likeness and conformity to Christ in all the passages forementioned And in every of those must we conform to Christ As 1. Christ is the Son of God so must we be Gods Sons As many as received him to them he gave Power to become the Sons of God Joh. 1.12 Mal. 1.6 1 Pet. 1.17 O what duty lies upon us in this respect If I be your Father where is mine Honour and if ye call on the Father pass the time of your sojourning here in fear God looks for more honour fear reverence duty and obedience from a Son than from the Rabble of the World if thou art Gods Son thy sins more offend God then the sins of all the reprobates in the world why alas thy sins are not meer transgressions of the Law but committed against the mercy bounty and goodness of God vouchsafed unto thee thy sins have a world of unthankfulness joyned with them and therefore how should God but visit Amos 3.2 you onely have I known of all the Families of the Earth therefore will I visit you for all your Iniquities O think of this you that are Gods Sons and conform to Christ for he was an Obedient Son 2. Christ the Son of God delights in the Father and his delight is also with the Sons of men so must we delight in the Father and delight in his Children Psa 37.4 Psa 16.3 Delight thy self in the Lord and he shall give thee the desire of thy Heart And the Saints that are on the Earth are they in whom is all my Delight saith David It is storied of Dr. Taylor that being in prison he could delight in God and he rejoyced that ever he came into Prison because of his acquaintance with that Angel of God as he called Mr. Bradford O this is Heaven upon Earth not only God but the very Saints of God are sweet Objects of delight Mark them and if they be Saints indeed they are savory in their Discourse in their Duties in their Carriages their Example is powerful their society profitable how should we but delight in them 3. God and Christ laid this Plot from all Eternity that all he would do should be to the praise of the glory of his Grace So must we purpose this as the end of all our actions whether we eat or drink or whatsoever we do we must do all to the glory of God 1 Cor. 10.31 But especially if from God we receive any spiritual good then give all again to the glory of his grace Dan. 2 20 23 Blessed be the Name of God for ever and ever said Daniel for Wisdom and might are his and I thank thee and praise thee O God of my Fathers who hast given me Wisdome and Might an excellent spirit of Wisdome and Might wrought in Daniel and he acknowledges all to the Giver wisdome and might are his Christians if you feel grace in your hearts I beseech you acknowledge it to Christ He does all he subdues Lusts heals VVounds staies inward Issues sets broken Bones and makes them to rejoyce and therefore let him him the glory of all do you acknowledge grace in it's latitude to the God of all grace 4. God and Christ counselled about our Salvation there was a great conflict in the Attributes of God justice and mercy could not be reconciled till the Wisdom of God found out that glorious and wonderful expedient the Lord Jesus Christ so let us Counsel about our Salvation the flesh and the spirit whereof we are compounded draw several wayes the Flesh draws Hell-ward and the Spirit Heaven-ward come then call we in heavenly and spiritual Wisdome to decide this Controversie you may hear its Language in Job 28.28 Job 28.28 Behold the fear of the Lord that is Wisdome and to depart from evil is Vnderstanding If we would draw heaven-ward and save our souls come then let us hear the conclusion of the whole matter fear God and keep his Commandments Eccles 12.13 for this is the whole duty of Man Keep his Commandments in an Evangelical sense i look at the expedient Jesus Christ who hath kept them for us and in whom and through whom our imperfect Obedience is accepted with God 5. God and Christ loved us with an everlasting Love So must we love him who hath first loved us this is the nature of spiritual Love that it runs into its own Ocean O love the Lord all ye his Saints who hath more cause to love him then you
so the Seed of the Woman must be taken collectively that the opposition may be fit 2. The enmities fore-spoken do strongly evince it now the enmities pertain both to Eve and to all her posterity if godly to the end of the world hence all that will live godly in Christ Jesus shall suffer persecution saith the Apostle 2 Tim. 3.18 And I will put enmity saith God between thee the woman is that all no but also between thy Seed and her Seed and who can deny but these enmities have been ever since betwixt Satans brood and the Saints we are all wrestlers against Principalities and Powers and Rulers of the darkness of this World Ephes 6.12 and against spiritual wickednesses in high places 5. What is that Hu in our Bible translated it it shall bruise thy head Some observe this Hu it is of the masculine gender and Zera Seed is of the masculine gender Jesaphera shall bruise is of the masculine gender which confutes the Translation that renders it thus she shal bruise thy head and which confirms our Translation which is thus he or it or that same Seed i. one singular person of that same Seed shall bruise thy head Well then who is this he or what one is he even Jesus the Son of the Living God Here is the first hint of Jesus that ever was read or heard of in this world This was the Proto-evangel or first Gospel that ever was published after the Creation O blessed news fit for Gods mouth to speak and to break first to the world now fallen O dear parents how would you have dispaired if before sentence you had not heard this blessed tydings O our first Parents upon Earth where had you and we been if this blessed Text had not been Come set a Star upon it write it in letters of Gold or rather write it on the very Tables of our Hearts here is the blessedst news that ever was or ever shall be but for this we had been all Fire-brands of Hell yea but for this Adam and Eve and all their Sons and Daughters that are now gone out of this World had been smoaking and frying in Hell-fire Away with all gross mistakes Erroneous conceits and as you love your Souls yeild to this blessed sense This it or he is one of that same Seed and this one of that same seed is Jesus and only Jesus and none but Jesus and for this sense we have these arguments 1. Some observe that this Sentence is separated from the former with a Period or great stop however God goes on to speak of the Seed of the Woman yet he says not and that Seed shall bruise thy head for so we might have thought he had spoken of that Seed collectively as he did before but stopping there and not repeating the same word again he gives it thus it or he shall bruise thy head i. some individual person of that same Seed some singular one of that same common Seed of the Woman shall bruise thy head as David alone of all the Host of Israel goes forth to fight with Goliah and overcomes him so Christ alone of all the Seed of the Woman was so to fight with the Serpent by his own power as to overcome him and to bruise his head 2. The Seventy in their Translations of this place with which agrees the Chaldee Paraphrast renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he which needs most denote some singular person or Son of the woman and the rather because the Seed spoken of before is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which if the relative had rightly agreed it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereto we may add that to this it or he the Seed of the Serpent is not opposed as it was in the former sentence but the Serpent it self one singular Antagonist here is singularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a duel or a combate of two hand to hand only Christand the Serpent he shall bruise thy head and thou shalt bruise his heel 3. The bruising of the head doth plainly discover this it or he is Jesus Christ for non can bruise the Serpents head but only God the God of peace saith the Apostle shall bruise Satan under your feet shortly Now there was none of the Seed of the Woman Rom. 16.10 that was ever God but only Christ God-Man Man-God blessed for ever and therefore it must needs be Christ and only Christ that can bruise this Serpents head O there 's a Divine Power a power and vertue of God in it to bruise the Serpents head observe but the manner of this Duel Christ treads on the Serpent and by this means he comes to have a bruise in the heel whilst with his heel he bruiseth the Serpents head a wonderful thing that Christ should lay at the Serpents head with no other weapon but only with his heel it were much for any man to strike at any common Serpent with a bare and naked foot rather would he take a dart or club or any other Weapon but with a foot to bruise Satans head that great and fierce and monsterous Serpent this exceeds any mans power or any mans daring to attempt hence it is that some one person of more than human strength must do this deed and who is that of the Seed of the Woman but only Jesus Christ 4. God himself in other places of Scripture doth expresly declare that this Seed here promised is Christ and only Christ mark but where this promise is repeated to the Patriarches as when the Lord said to Abraham Gen. 22.18 in thy Seed shall all the Nations of the Earth be blessed and when the Lord said to David I will raise up thy Seed after thee which shall be of thy Sons and I will establish his Kingdom 1 Chro. 17.11 and you may see it clear that this Seed is Christ and only Christ concerning that promise to Abraham the Apostle so interprets it now to Abraham and his seed were the promises made he saith not Gal. 3.16 and to Seeds as of many but as of one and to thy Seed which is Christ and concerning that promise to David the Prophet so interprets it He shall sit upon the Throne of David Isa 9.6 7 and upon his Kingdom to order it to establish it who is that in the former verse his name is Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace i. Christ and none but Christ for unto us a Child is born and unto us a Son is given c. and who is that but Jesus Christ 5. The accomplishment of this Promise in Christ is expresly and clearly made out in the New Testament Was not Jesus Christ of the Seed of the Woman born of a Virgin was not his heel bruised himself Crucified and did he not bruise the Serpents head break the Power and
this faith accompanied with works observe but saith the Apostle when God bade him offer his son Jam. 2.23 compared with 21.22 did he not do it and was not that an exceeding great work surely his faith wrought with his works and by faith was his works made perfect 7. Who is the head both as undertaker and purchaser and treasurer upon whom this Covenant is established 2 Cor. 1.20 I answer Christ and none but Christ All the promises of God in him are Yea and Amen unto the glory of God by us This was very darkly held forth in the first manifestation of the Covenant to Adam but now in this second breaking forth of it it is very fully expressed and often repeated thus Gen. 12.3 Gen. 12 3 in thee shall all the families of the earth be blessed and Gen. 18.18 Gen. 18.18 all the nations of the earth shall be blessed in Abraham and Gen 22.18 Gen. 22.18 See the same in Gen. 26.4 and 28.14 in thy seed shall all the nations of the earth be blessed In comparing these texts we have a clear understanding thereof in thee in Abraham shall all the families and nations of the earth be blessed but lest Abraham himself should be thought author of this universall blessing therefore is the explication in thee i. in thy seed Gal. 3 16 and this seed saith the Apostle very expressely is Jesus Christ now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ So then here is the sense out of thy posterity shall spring the Messiah by whom not only thy posterity but all the nations of the earth shall be blessed You may remember in the first promise Christ was called the seed of the woman but now the seed of Abraham Christ was the Son of Eve or if you will the Son of Mary and so the seed of the woman and Mary was a daughter of Abraham and so Christ and Mary and all upwards were of the seed of Abraham But where shall we find mention of the passion of Christ in this expressure of his Covenant to Abraham in the first manifestation it was included in that phrase of bruising his heel and surely this is essential to the covenant of grace in any overture of it some answer that this is thrice put on in the passage of this covenant with Abraham Gen. 15.17 first in the federal confirmation by the smâ—aking furnace and burning lamp that passed between those pieces of the sacrifice as the sacrifice was divided so was Christs body torn and as the smoaking furnace and burning lamp passed between the divided pieces so the wrath of God run betwixt as I may say and yet did not consume the rent and torn nature of Christ Gen. 17.10 11 2. In that federal confirmation by the sign of circumcision there could not be circumcision without shedding of blood and where God commands shedding of blood in any of his antient ordinances it doth certainly reach to the blood of Christ and his everlasting testament 3. In the resolved Sacrifice of Isaac which was a plain type of the death of Christ See it in these particulars 1. Isaac was Abraham's son his only son his innocent son Gen. 2â— 10 the beloved son of his Father and yet Abraham freely offers up his son so Christ was the son of God his only Son his innocent son like to us in all things sin only excepted and the beloved son of his Father this is my beloved Son in whom I am well pleased and yet God more freely offers up his Son out of his own bosome 2. Abraham by Gods commission rose early in the morning to sacrifice his Son and the Jews by Gods permission rise early in the morning to condemn the Son of God and hence he is called the Hind of the morning Psa 22.1 compassed with dogs that hunted and pursued his life 3. Abraham must offer his Son upon the Mount the very Mount on which Solomon's Temple was built John 2.19 which typified the body of Jesus Christ Joh. 2.19 So God offered his Son upon the Mount if not on the same Mount as Augustine thinks yet on a Mount not far distant from it Golgotha was the very skirt of Moriah the one being within the gate of the City and the other not far without the very nearest to the City of all 4. Abraham first laid the wood on Isaac and then he laid Isaac on the wood so God first layes the Cross on Christ Joh. 19.17 18 He bearing his Cross went forth into a place called the place of a skul and then he layes Christ on the Cross there they crucified him saith John or there they bound him to the Cross and fastned his hands and feet thereto with nails 5. Isaac must be offered alone the servants must stay at the foot of the hill little knowing the business and sorrow in hand Isa 63.3 so Christ must tread the wine press alone the disciples fear and fly and little consider the agony of their Master 6. Abraham carries in his hand the sword and fire against his Son so God carries in his hand the sword and fire the sword signifying the Justice of God the fire his burning wrath against the sins of men and both these were bent against Christ in whom the justice of God is satisfied and the flame of his wrath extinct and quenched Gen. â—2 16 17 18. That this was a plain type of Christs passion is hinted at in the blessing that God speaks to Abraham after this tryal by my self have I sworn saith the Lord for because thou hast done this thing and hast not with-held thy Son thine only Son that in blessing I will bless thee and in thy seed shall all the nations of the earth be blessed All believers are blessed in the death of Christ who was that seed of Abraham typified by Isaac Abrahams Son for as Abraham intended so God truely sacrificed his Son his onely Son to take away sin Thus far of the Covenant of promise as it was manifested from Abraham to Moses SECT IV. Of the Covenant of promise as manifested to Moses THe next breaking forth of this gracious Covenant was to Moses The revenging justice of God had now seized on mankind for many generations even thousands of years so that now it was high time for God in the midst of wrath to remember mercy and to break out into a clearer expression of the promise or Covenant of grace To this purpose the Lord calls up Moses to Mount Sinai and there of his infinite love and undeserved mercy he makes or renews his Covenant with him and the children of Israel I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Exod. 20.2 thou shalt have no other gods before me For the right
commands it but when I have made a promise to it then I command it and bind it upon my self 2. That our obedience might be more willing and free an absolute Law might seem to extort obedience but a Covenant and agreement makes it clearly to appear more free and willing This is of the nature of the Covenant of grace first God promiseth mercy to be our exceeding great reward and then we promise obedience to be his free and willing people thus we become gods not only by a property founded in his soveraign power love but by a property growing out of our own voâ—untary consents we are not only his people but his willing people we give him our hand when we become his and enter into Covenant with him See the expression Ezek. 17.18 â—k 17.18 He dispised the oath by breaking the Covenant when loe he had given his hand We are his as the wife is her husbands â—k 16.8 I entred into Covenant with thee saith the Lord God and thou becamest mine now in marriages free and mutual consent you know is ever given and so it is here 3. That our consolations might be stronger that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God 1. To the faithfulness of God â—on 17.27 This was David's stay and this may be ours though friends be unfaithful and may deceive yet the Lord is faithful and cannot fail his people his promises are Yea and Amen â—r 1.20 we may build upon it 2. That we might have recourse to the love of God this indeed was the prim end why God delivered his Law in way of a Covenent that he might sweeten and indear hinself to us and so draw us to him with cords of love had God so pleased he might have required all obedience from us and when we had done all he might have reduced us into nothing or at least not have given us heaven for â—n inheritance or himself for a portion but his love is such that he will not only command but he will Covenant that he might further express and communicate his love how then should this but incourage us to go to God in all distresses O what thankful loving thoughts should we have of God that would thus infinitely condescend to Covenant with us 5. What are the good things Promised in this expressure of the Covenant not to reckon up the temporal Promises of riches honour victory peace and protection in a land of Oyle Olive and Honey the great mercies of God are expressed in these terms I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage This is the great Promise of the Covenant it is as great as God himself That we may better see it and know it I shall take it in pieces the gold is so pure that it is pity the least filing should be lost Here God describes himself by these notes 1. By his only eternal and Perfect Essence I am the Lord. 2. By the Plurality of persons in that one essence I am the Lord God Jehovah Elohim 3. By the propriety his people have in Jehovah Elohim I am the Lord thy God 4. By the fruit of that Propriety in reference to Israel which brought thee out of the land of Eygpt out of the house of bondage â—d 6.3 1. I am Jehovah we read that he appeared to Abraham Isaac and Jacob by the name of God Almighty but now he was known to the Israelites by his name Jehovah I am the Lord. Why was it not by that name that he appeared to Abraham Isaac and Jacob no no saith God by my name Jehovah was I not known to them This hath occasioned a question how can this be do we not read expresly that God said to Abraham I am the Lord that brought thee out of Ur of the Chaldees and again I am the Lord God of Abraham thy Father and the God of Isaac Gen. 15.7 Gen. 28.13 how then is it said that by his name Jehovah he was not known unto them This place hath perplexed many of the learned but the meaning seems to be this that though he was known to the Patriarchs by his name Jehovah as it consists of letters syllables and sounds yet he was not experimentally known unto them in his constancy to perform his promise in bringing them out of the land of Egypt until now This name Jehovah denotes both his being in himself and his giving of being or performance to his word and promise thus indeed he was not known or manifested to the Patriarchs they only were sustained by faith in Gods almighty power without receiving the thing promised it is said of Abraham that while he was yet alive Acts. 7.5 God gave him no inheritance in Canaan no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him and now when his seed came to receive the Promise and to have full knowledg and experience of his Power and goodness then they knew the efficacy of his name Jehovah So upon performance of further promises he saith they shall know him to be Jehovah Isa 49.2 3. Isa 52.6 and thou shalt know that I am the Lord. therefore my people shall know my name they shall know in that day that I am he that doth sepak behold it is I. 2. I am Jehovah Elohim this denotes the plurallity of Persons God in delivering of the law doth not only shew his being but the manner of his being that is the three manners of subsisting in that one simple and eternal being or the Trinity of persons in that Unity of Essence the word signifies strong potent mighty or if we express it plurally it signifies the Almighties or Almighty powers hence the Scriptures apply the general name God to the Persons severally the Father is God Heb. 1.1 2. the Son is God Act. 20.28 and the holy Ghost is God Act 5.3 4. Now God is said to be Author of these Laws delivered in a Covenant-way by Moses that so the greater authority may be procured to them and hence all Law-givers have endeavoured to perswade the people that they had their Laws from God 3. I am the Lord thy God herein is the propriety and indeed here is the mercy that God speaks thus to every faithful Soul I am thy God by this appropriation God gives us a right in him yea a possession of him 1. A right in him as the woman may say of him to whom she is Married this man is my husband so may every faithful soul say of the Lord he is my God 2. A possession of him God doth not only shew himself unto us but he doth communicate himself unto us in his holiness mercy truth grace and goodness hence it is said we have fellowship with the Father and with the
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
them again to this Land and I will build them and not pull them down and I will plant them and not bluck them up and I will give them a Heart to know Me that I am the Lord and they shall be My People and I will be their God for they shall return unto Me with their whole Heart Hag. 2.7 8 9. Again I will shake all Nations and the Desire of the Nations shall come and I will fill this House with Glory saith the Lord of Hosts The Silver is mine and the Gold is mine saith the Lord of Hosts the Glory of this latter House shall be greater than of the former saith the Lord of Hosts And I will put my Law in their inward parts Jer. 31.33 34. and write it in their Hearts and I will be their God and they shall be my People and they shall teach no more every man his neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord for I will forgive their iniquities and I will remember their Sins no more 3. It excels in the discovery and revelation of the Mediator in and through whom this Covenant was made In the former expression we discovered much yet in none of them was so plainly revealed the time of his coming the place of his birth his name the passages of his nativity his humiliation and kingdom as we find them in this 1. Concerning the time of his Coming Dan. 9.24 Seventy weeks shall be determined upon thy people and upon thy holy City to finish the Transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy 2. Concerning the place of his Birth But thou Bethlehem Ephrata Mica 5.2 though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from of old from everlasting 3. Concerning his Name Vnto us a Child is born unto us a Son is given Isa 9.6 and the Government shall be upon his Shoulders and his Name shall be called Wonderful Councellor the Mighty God the Everlasting Father the Prince of Peace Jer. 23.6 In his dayes Judah shall be saved and Israel shall dwell safely and this his Name whereby he shall be called the Lord our Righteousness Behold a Virgin shall conceive and bear a Son Isa 7.14 and thou O Virgin shalt call his Name Immanuel 4. Concerning the passages of his Nativity that he should be born of a Virgin Isa 7.14 That at his Birth all the Infants round about Bethlehem should be slain Jer 31.15 That John the Baptist should be his Prodromus or forerunner to prepare his way Mal. 3.1 That he should flee into Egypt and be recalled thence again Hos 11.1 I might add many Particulars of this kind 5. Concerning his Humiliation Surely he hath born our griefs and carried our sorrows Isa 53.4 yet we did not esteem him stricken smitten of God and afflicted but he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him 5. and with his stripes were we healed He was oppressed and he was afflicted yet he opened not his Mouth He was taken from Prison and from Judgment 7. and who shall declare his Generation he was cut off out of from the Land of the Living 8. for the transgression of my people was he stricken It pleased the Lord to bruise him he hath put him to grief Therefore I will divide him a portion with the great and he shalt divide the spoil with the strong because he hath poured out his Soul unto Death and he was numbred with the transgressors and he bare the Sin of many and made intercession for tâ—e transgressors One would think this were rather a History than a Prophesie of Christs sufferings you may if you will take the pains see the circumstances of his sufferings as that he was sold for thirty pieces of silver Zech. 11.12 and that with those thirty pieces of silver there was bought afterwards a Potters field Zech. 11.13 That he must ride into Jerusalem before his Passion on an Ass Zech. 9.9 I might seem tedious if I should proceed 6. Concâ—rning his Kingdom Rejoyce greatly O Daughter of Zion Zech. 9.9 Isa 62.11 Mat. 21.5 shout O Daughter of Jerusalem behold thy King cometh unto thee he is Just and having Salvation lowly and riding upon an Ass and upon a Colt the Foal of an Ass Behold a King behold thy King behold thy King cometh and he comes unto thee 1. He is a King and therefore able 2. He is thy King and therefore willing wonderful Love that he would come but more wonderful was the manner of his coming He that before made man a Soul after the Image of God then made himself a Body after the Image of Man And thus we see how this Covenant excels the former in every of these respects 3. How doth God put the Law into our inward parts I answer God puts the Law into our inward parts by enlivening or qualifying of a Man with the Graces of Gods Spirit suitable to his Commandment first there is the Law of God without us as we see it or read it in Scriptures but when it is put within us then God hath wrought an inward disposition in our minds that answers to that Law without us for example this is the Law without Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Strength Deut. 6.5 Deut. 30.6 To Answer which there is a promise I will circumcise thy Heart and the Heart of thy Seed to Love the Lord thy God with all thy Heart and with all my soul now when this promise is fulfilled when God hath put the affections and grace of Love within our hearts when the habit of Love is within answerable in all things to the command without then is the Law put into our inward parts Deut. 13.4 Jer. 32.40 Again this is the Law without Thou shalt fear the Lord and keep his Ordinances and his Statutes and his Commandments to do them to answer which there is a promise I will make a Covenant with you and I will not turn away from you to do you good but I will put my fear into your hearts and you shall not depart from Me now when this promise is accomplished when God hath put the affection and grace of fear within our hearts when the habit of fear is within answerable to that Command without then is the Law put into our hearts Surely this is Mercy that God saith in his Covenant I will put my Law in their inward parts many a time a poor Soul cries out
and in some of these if not in all of these thou wilt find thy Objections answered removed routed 3. It is sure God is not fast and loose in his Covenant heaven and earth shall pass away before one jot or title of his Word shall fail consider O my Soul he both can and will perform his Word his Power his Love his Faithfulness his Constancy all stand engaged What sweet matter is here for a Soul to dwell upon what needs it go out to other objects whilst it may find enough here but especially what needs it to bestow it self upon vain things O that so much pretious sand of our thoughts should run out after Sin and so little after grace or after this Covenant of grace 5. Jer. 31.33 34 Consider Jesus in that new Covenant or Promise which God made with Israel and Judah I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People and they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their Iniquity and I will remember their Sins no more Oh what an errour is it that there is no inherent righteousness in the Saints there is no grace in the soul of a believer but only in Christ is not this the ordinary Scripture phrase Ezek. 36.27 John 4.14 1 John 2 27. Col. 1.27 Ezek. 1.20 I will put my Spirit within you and the water that I shall give you shall be in you a Well of water springing up into everlasting Life and the anointing which you have received of him abideth in you and Christ in you the hope of glory Observe how the spirit of the Living Creatures was in the Wheels so that when the Spirit went they went and when the Spirit was lifted up they were lifted up even so is the Spirit of Christ acting and guiding and framing and disposing them to move and walk according to his Laws Luk. 17.21 Psal 40.8 The Kingdom of heaven is within you saith Christ and I delight to do thy Will O God saith David yea thy Law is within my heart O my Soul if thou art in Covenant whith God besides the in-dwelling of the Spirit there is a certain spiritual Power or Principle of Grace which Christ by his Spirit hath put into thy heart enabling thee in some measure to move thy self towards God And this Principle is sometimes called a new Life Rom. 6.4 Sometimes a Living with Christ Rom. 6 8. Sometimes a being alive to God Rom. 6.11 Sometimes a revealing of his son in man Gal. 1.15 And somtimes a putting of the Law into our inward parts and a writing of the Law within the heart Jer. 31.33 O consider of this inward Principle it is an excellent subject worthy of thy consideration 2. I will be their God and they shall be my people Consider God essentially and personally God the Father God the Son and God the Holy Ghost God in himself and God in his Creatures this very promise turns over heaven and earth and sea and land and bread and cloths and sleep and the world and life and death into free grace No wonder if God set this promise in the midst of the Covenant as the heart in the midst of the Body to communicate life to all the rest this promise hath an influence into all other promises it is the great promise of the new Covenant it is as great as God is though the heavens and heaven of heavens be not able to contain him yet this Promise contains him God shuts up himself as it were in it I will be their God 2. They shall be my People i.e. They shall be to me a peculiar People Tit. 2.14 The word hath this Emphasis in it that God looks upon all other things as accidents in comparison and his substance is his People they are his very Portion for the Lords Portion is his People Jacob is the Lot of his Inheritance They are his treasure his peculiar treasure Deut. 32.9 Exod 19.5 his peculiar treasure above all People If ye will obey my voice indeed and keep my Covenant then shall ye be a peculiar treasure unto me and above all people for all the earth is mine Observe O my soul all the earth is mine q. d. All people is my people but I have a special interest in my covenanted people they are only my portion my peculiar treasure Blessed be Egypt my People Assyria the work of my hands and Israel mine Inheritance I have made all People Egypt and Assyria and all the world is mine but only Israel is my inheritance the Saints are those that God satisfies himself in the Saints are those that God hath set his heart upon they are children of the high God they are the Spouse that are Married to the Lamb they are nearer God in some respects than the very Angels themselves for the Angels are not in a mystical union so Married to Christ as Gods People are Isa 19.28 O the happyness of Saints I will be their God and they shall be my People 3. They shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. Consider of this O poor Soul thou complainest many a time of thy weakness thou knowest little or nothing why see here a Glorious promise if thou art but in Covenant with God thou shalt be taught of God and then thou shalt know God far more clearly than the Jews of old he will open to thee all his treasures of wisdom and knowledg he will bestow on thee a greater measure of his Spirit so that out of thy belly shall flow Rivers of Living waters John 7.38 We say a good Tutor may teach more in a day than another in a week in a month now the promise runs thus that all thy Children shall be taught of God Isa 54.13 not that private instruction or publick Ministry must be excluded we know these are appointed under the New Testament and are subordinate to the Spirits teaching but that the teachings of God do far surpass the teachings of men and therefore the knowledg of God under the New Testament shall far surpass that under the old herein appears the excellency of Christ's prophetical Office He is such a Prophet as enlightens every man within John 1.9.33 that comes into the World He is such a Prophet as baptiseth with the Holy Ghost and with Fire He is such a Prophet as makes men's hearts to burn within them when he speaks unto them He is such a Prophet as bids his Ministers Luk. 24.32 Mat. 28.19.20 Go teach all Nations and I will be with you and I will
these have known that thou hast sent me Christ gives a good report of the Saints in Heaven the Father and the Son are speaking of him as I may say behind back and surely a good report in heaven is of high esteem Christ tells over Ephraim's prayers behind his back I have surely heard Ephraim bemoaning himself thus Jer. 31.18 20 Thou hast chastised me and I was chastised as a Bullock unacustomed to the yoke turn thou me and I shall be turned thou art the Lord my God and thereupon God resolves Is Ephraim my dear Son Is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Happy souls of whom Christ is telling good Tidings in heaven for he is the Angel of the Covenant 3. He is the witness of the covenant he saw and heard all Isa 55.4 Rev. 1.5 Rev. 3.14 Luke 19.10 Behold I have given him for a witness to the people And he is called the faithful witness The Amen The faithful and true witness The covenant saith The Son of man came to seek and to save that which was lost Amen saith Christ I can witness that to be true the covenant saith Christ dyed and rose again for sinners Amen saith Christ I was dead and behold I live for evermore Amen Rev. 1.18 There 's not any thing said in the covenant but Christ is a witness to it and therefore we read in the very end of the Bible this Subscription as I may call it in relation to Christ He which testifieth these things saith surely I come quickly Amen Rev. 22.20 4. Christ is the Surety of the covenant Heb. 7.20 22. In as much as not without an oath he was made a Priest by so much was Jesus made a surety of a better Testament The covenant of works had a promise but because it was to be broken and done away it had no oath of God as this hath O doubting soul thou sayest thy salvation is not sure think on this Scripture thou hast the oath of God for it it is a sworn article of the covenant Believe in the Lord Jesus and thou shalt be Saved and to this end is Christ a Surety 1. Surety for God he undertakes that God shall fulfil his part of the covenant Fear not little flock Luke 12.32 for it is your Fathers good pleasure to give you the Kingdom And all that the Father giveth me John 6.37 shall come to me and him that cometh unto me I will in no wise cast out 2. Surety for us and to this purpose he hath paid a ransome for us and giveth a new heart to us and he is ingaged to lose none of us Those that thou gavest me I have kept and none of them is lost John 17.12 Heb. 12.24 5. Christ is the Mediator of the covenant the Apostle calls him Jesus the Mediator of the new covenant He hath something of God as being true God and something of man as sharing with us of the nature of man hence he is Mediator by office Job 9.33 and layeth his hands on both parties as a dayes-man doth and in this respect he is a friend a reconciler and a servant 1. A friend to both parties he hath Gods heart for man to be gracious and he hath mans heart for God to satisfie justice 2. A reconciler of both parties he brings down God to a treaty of peace and he brings up man by a ransome paid so that he may say unto both Father come down to my brethren my kindred and flesh and thou my Sister and Spouse come up to my Father and my Father to my God and thy God 3. He is a servant to both parties Behold my servant saith God Isa 24.1 Isa 53.11 Mat. 20.28 my righteous servant Yea and our servant He came not to be served but to serve and to give his life a ransome for many 6. Christ is the Testator of the covenant He dyed to this very end that he might confirm the covenant Where a Testament is Heb. 9.16 17. there must also of necessity be the death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at all whiles the Testator liveth Christ then must dye and Christs blood must be shed to seal the covenant of grace it is not every blood but Christs blood that must seal the everlasting covenant Heb. 13.20 And his blood being shed he is then rightly called the Testator of the covenant O what fewel is here to set our desires on flame come soul and bend thy desires towards Christ as the Sun-flower towards the Sun the Iron to the Loadstone and the Loadstone to the Pole-star yea the nearer thou drawest towards Christ the more and more do thou desire after Christ true desires never determine or expire Bern. delect evang serm He that thirsts let him thirst more saith Bernard and he that desires let him desire yet more abundantly Is there not cause O what excellencies hast thou found in Christ Poor soul thou hast undone thy self by sin there 's but a step betwixt thee and damnation but to save thy soul Christ comes leaping on the Mountains and skipping on the Hills he enters into a covenant with God he is the covenant the Messenger of the covenant the Witness of the covenant the Surety of the covenant the Mediator of the covenant the Testator of the covenant the great business the all in all in a covenant of grace If David could say Psal 119.20 My soul breaks for the longings that it hath to thy judgements at all times how mayst thou say My soul breaks for the longings that it hath to thy mercies and my Jesus at all times Oh I gaspe for grace as the thirsty land for drops of rain I thirst I faint I languish I long for an hearty draught of the Fountain opened to the house of David and to the inhabitants of Jerusalem Oh that I could see Jesus flying through the midst of heaven with the Covenant in his hand Oh I long for that Angel of the Covenant I long to see such another vision as John did when he said And I saw another Angel flie in the midst of Heaven having the everlasting Gospel to Preach unto them that dwell upon the Earth What Is that Covenant in the hand of Christ and is my name written in that roll Say Lord Is my name written on the Heart of Christ Oh! if I had the glory and possession of all the world if I had ten thousand worlds and ten thousand lives I would lay them all down to have this poor trembling soul of mine assured of this Oh my thirst is insatiable my bowels are hot within me my desire after Jesus in reference to the Covenant is greedy as the grave the coals thereof are coals of
marrying of Christ Oh happy if I could but Joyn Christ and thy Soul together this day Oh happy thou if thou wouldst this day be perswaded by a poor Ambassadour of Christ Blame me not if I am an importunate Messenger if ever I hear from thee let me hear some good News that I may return it to Heaven and give God the Glory Come say on art thou willing to have Christ wouldst thou have thy name enrolled in the Covenant of Grace shall God be thy God and Christ thy Christ wilt thou have the Person of Christ and all those priviledges flowing from the Blood of Christ sure thou art willing art thou not stay then thou must take Christ on these terms thou must believe on him i e. Thou must take him as thy Saviour and Lord thou must take him and forsake all others for him This is the true Faith the condition of the Covenant O believe in Jesus and the Match is made the hands are struck the Covenant established and all doubts removed SECT VI. Of loving Jesus in that respect 6 WE must love Jesus as carrying on this great work of our Salvation in a way of Covenant I know Love is reckoned as the first and fundamental Passion of all the rest some call it the first springing and out-going affection of the Soul and therefore I might have put it in the first place before Hope or Desire but I chuse rather to place it in this Method as me thinks most agreeing if not to the order of Nature yet to the Spiritual workings as they appear in my Soul When a Good is propounded ' first I desire and then I hope and then I believe and then I love And some describing this spiritual love they tell me it is an holy disposition of the heart Dr. Preston of Love arising from Faith But to let these niceties pass for a Spiders web curious but thin certain it is that I cannot believe all these transactions of God by Christ in a Covenant-way for me but I must needs love that God love that Christ who hath thus firstly freely loved my soul go on then O my Soul put fire to the harth blow on thy little spark set before thee God's Love and thou canst not but love and therein Consider 1. The Time 2. The Properties 3. The Effects of Gods love 1. For The Time He Loved thee before the World was made hast thou not heard and wilt thou ever forget it were not those ancient Loves from all eternity admirable astonishing ravishing Loves 2 He Loved thee in the very beginning of the world was not the promise expressed to Adam intended for thee as thou sinnedst in his loins so didst thou in his loins receive the Promise It shall bruise thy head And not long after when God established his Covenant with Abraham and his Seed wast not thou one of that Seed of Abraham If ye are Christs Gal. 3.29 then are ye Abrahams Seed and heirs according to the Promise 3. He loves thee now more especially not only with a Love of benevolence as before but with a love of complacency not only hath he struck Covenant with Christ with Adam with Abraham in thy behalf but particularly and personally with thy self and O what Love is this If a woman lately conceiving love her future fruit how much more doth she love it when it is born and embraced in her Arms So if God loved thee before thou hadst a being yea before the world or any Creature in it had a being how much more now O the height and depth and length and breadth of this immeasurable Love O my Soul I cannot express the Loves of God in Christ to thee I do but draw the Picture of the Son with a coal when I endeavour to express Gods love in Christ 2. For the properties of this Love 1. Gods Love to thee is an eternal Love He was thinking in his eternity of thee in this manner At such a time there shall be such Man and such a Woman living on the earth in the last times such a one I mean thou that readest if thou believest and to that Soul I will reveal my self and communicate my loves to that soul I will offer Christ and give it the hand of Christ to lay hold on Christ and to that purpose now I write down the Name in the Book of Life and none shall be able to blot it out again Oh eternal Love Oh the blessed transactions between the Father and the Son from all eternity to manifest his Love to thy very Soul 2. Gods love to thee is a choice Love it is an elective separating Love when he passed by and left many thousands Mal. 1.2 3. then even then he sets his heart on thee Was not Esau Jacobs brother saith God yet I loved Jacob and hated Esau So wert not thou such an ones Brother or such an ones Sister that remained wicked and ungodly wert not thou of such a Family whereas many or some are passed by yet God hath loved thee and pitched his Love on thee Surely this is choice Love Hos 14.4 Deut. 7.7 8. 3. Gods Love to thee is a free Love I will love them freely saith God And the Lord did not set his Love upon you and chuse you because ye were more in number than any people but because the Lord loved you there can be no other reason why the Lord loved thee but because he loved thee We use to say this is a womans reason I will do it because I will do it but here we find it is Gods reason though it may seem strange arguing yet Moses can go no higher he loved thee why because he loved thee Gods love to thee is the Love of all relations look what a friends Love is to a friend or what a Fathers Love is towards a Child or what an Husbands Love is towards a Wife such is Gods Love to thee thou art his Friend his Son his Daughter his Spouse and God is thy All in All. 3. For the Effects of his Love 1. God so Loves thee as that he hath entered into a Covenant with thee O what a Love is this tell me O my soul is there not an infinite disparity betwixt God and thee He is God above and thou art a Worm below He is the High and lofty one that inhabiteth eternity whose Name is Holy and thou art less than the least of all the Mercies of God O wonder at such a condescention that such a Potter and such a Former of things should come on terms of bargaining with such clay as is guilty before him Had we the tongues of Men and Angels we could never express it God so loves thee as that in the Covenant he gives thee all his Promises Indeed what is the Covenant but an accumulation or heap of Promises As a cluster of stars makes a Constellation so as a mass of promises concurreth in the Covenant of Grace
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
in all the Creatures not by Grace as in his People nor by Glory as in the Saints above but essentially substantially personally the humane nature being assumed into Union with the person of the Word Observe the passages he in whom that fulness dwells is the Person that fulness which doth so dwell in him is the Nature now there dwells in him not only the fulness of the Godhead but the fulness of the Manhood also for we believe him to be both perfect God begotten of the substance of his Father before all Worlds and perfect man made of the substance of this Mother in this World only he in whom the fulness of the Godhead dwelleth is one and he in whom the fulness of the Manhood dwelleth is another but he in whom the fulness of both these natures dwelleth is one and the same Immanuel and consequently one and the same person in him i. in his person dwelleth all the fulness of the Godhead and all the fulness of the Manhood In him dwelleth all the fulness of the Godhead bodily 4. For the similitudes that resemble or set forth this mystery many are given but for our better understanding let us consider these few The first is of the soul and body that make but one man as the soul and body are two distinct things and of several natures yet being united by the hand of God they make one Person so the Godhead and Manhood are two distinct things and of several Natures yet being united by the hand of God they make but one Person Indeed herein is the similitude defective first in that the Soul and Body being imperfect natures they concur to make one full and perfect nature of a man Secondly in that the one of them is not drawn into the unity of the substance of the other but both depend on a third substance which is that of the whole The second is of Light and Sun as after the Collection of and Union of the Light with the Body of the Sun no man can pluck them asunder nor doth any man call one part the Sun and another part the Light but both of them jointly together we call the Sun even so after the Union of Flesh with that true Light the Word no man doth call the Word apart to be one Son of God and the Son of Man another Son of God but both of them jointly together we call one and the self-same Christ I know in this similitude are mamy defectives Justin Martyr de recta confes de Coessent Trinit yet if hereby we be not altogether able to attain the truth of this great Mystery certainly we have herein a most excellent similitude which will greatly help and contentedly suffice the godly and moderate searchers of this divine truth The third is of a fiery and flaming Sword as the subsistences of the Fire and Sword are so nearly conjoyned that the operations of them for the most part concur for a fiery sword in cutting burneth and in burning cutteth and we may say of the whole that this fiery thing is a sharp piercing Sword and that this sharp piercing Sword is a fiery thing even so in the union of the two natures of Christ there is a communication of properties from one of them to the other as shall be declared if the Lord permit only this similitude is defective in this in that the nature of the Iron is not drawn into the unity of the subsistence of fire nor is the nature of the fire drawn into the Unity of the subsistence of Iron so that we cannot say this fire is Iron or this Iron is fire The fourth is of one man having two qualities or accidental natures as a man that is both a Physitian and a Divine he is but one person and yet there are two natures concurring and meeting in that same one Person so we may rightly say of such a one this Physitian is a Divine and this Divine is a Physitian this Physitian is happy in saving souls and this Divine is careful in curing bodies even so is Christ both God and Man and yet but one Christ and in that one Christ according to the several natures are denominations of either part as that this man is God and this God is man or that this man made the world and this God died upon the Cross but in this similitude is this deffect in that the different natures are accidental and not essential or substantial The fifth and last is of the Branch and Tree into which it is engraffed as suppose a Vine-branch and an Olive-tree now as this Olive-tree is but one but hath two different natures in it and so it beareth two kinds of fruit and yet between the Tree and the Branch there is a composition not hujus ex his but hujus ad hoc i.e. not of a third thing out of the two things united but of one of the two things united or adjoyned to the other even so Christ is one but he hath two different natures and in them he performs the different actions pertaining to either of them and yet between the different natures the Divine and Humane nature there is a composition not hujus ex his but hujus ad hoc not of a third nature arising out of these but of the humane nature added or united to the Divine in unity of the same person so that now we may say as this Vine is an Olive-tree and this Olive-tree is a Vine or as this Vine bears Olives and this Olive-tree bears Grapes so the Son of man is the Son of God and the Son of God is the Son of Man or this Son of Man laid the Foundation of the Earth and this Son of God was born of Mary and crucified by the Jews This similitude I take it is the aptest and fullest of all the other though in some things also it doth fail for the branch hath first a separate subsistence in it self and losing it after then it is drawn into the unity of the subsistence of that Tree into which it is implanted but it is otherwise with the humane nature of Christ it never had any subsistence of its own until it was united to the person or subsistence of the Son of God 5. For the person assuming and the nature assumed and for the reason of this way we say 1. That the person assuming was a Divine person it was not the Divine nature that assumed an humane person but the Divine person that assumed an humane nature and that of the three Divine persons it was neither first nor the third neither the Father nor the Holy Ghost that did assume this nature but it was the Son the middle person who was to be the middle one that thereby 1. He might undertake the mediation between God and us 2. He might better preserve the integrity of the blessed Trinity in the Godhead 3. He might higher advance man-kind by means of that relation which the
second person the Mediator did bear unto his Father for this very end saith the Apostle God sent his own Son made of a woman Gal. 4.4.5 6. that we might receive the Adoption of Sons wherefore thou art no more a servant but a Son and if a son then an heir of God through Christ intimating thereby that what relation Christ hath unto God by nature we being found in him have the very same by Grace Rom. 8.29 Exod. 4.22 23 he was Gods Son by nature and we are his Sons by Grace he was in a peculiar manner the first born among many Brethren and in him and for him the rest of the Brethren by grace of Adoption are accounted as first-born Heb. 12.23 Heb. 2.16 2. The nature assumed was the seed of Abraham for verily he took not on him the nature of Angels but he took on him the seed of Abraham Rom. 1.3 Gen. 3.15 Gal. 4.4 elsewhere the Apostle calls it the seed of David He is made the seed of David according to the Flesh and elsewhere he is called the seed of the Woman I will put enmity between thee and the Woman and between thy seed and her seed and when the fulness of time was come God sent forth his son made of a woman no question she was the passive and material principle of which that precious flesh was made and the Holy Ghost the agent and efficient that blessed womb of her was the Bride-Chamber wherein the holy Ghost did knit that indissoluble knot betwixt our humane Nature and his Deity the Son of God assuming into the unity of his person that which before he was not even our humane Nature O with what astonishment may we behold our dust and ashes assumed into the unity of Gods own Person 3. For the reason of this way why did the person assume a Nature or rather why did not the person of the Son of God joyn it self to a perfect person of the Son of man I answer 1. Because then there could not have been a personal union of both natures and so Christ had not been a perfect Mediator 2. Because then the work of each of the Natures of Christ could not have been counted the works of the whole person whereas now by this union of both natures in one person the obedience of Christ performed in the Manhood is become of infinite merit as being the Obedience of God and thereupon God is said to have purchased the Church with his own Blood Acts. 20.28 3. Because if the Person of the Son of God had been joyned to the Person of man there should have been four Persons in the Trinity It is very observable how for the better preservation of the integrity of the blessed Trinity in the Godhead the humane Nature was assumed into the unity of the second person for if the fulness of the Godhead should have dwelt in any humane Person there should then have been a fourth Person necessarily added unto the Godhead and if any of the three Persons besides the second had been born of a Woman there should then have been two Sons in the Trinity whereas now the Son of God and the Son of Man being but one Person he is consequently but one Son and so no alteration at all made in the relations of the Persons of the Trinity but they are still one Father one Son and one Holy Ghost These are the deep things of God and indeed so exceedingly mystical that they can never be perfectly declared by any man Bernard compares this ineffable mystery of the union of two natures with that incomprehensible mystery of the Trinity in unity In the Trinity is three Persons and one Nature in Christ is two Natures and one Person that of the Trinity is indeed the greatest and this of the Incarnation is like unto it they both far exceed mans capacity for his way is in the Sea and his path in the great waters Psal 77.19 and his footsteps are not known 2. For the effects and Benefits of this Hypostatical Union they are either in respect of Christ or in respect of Christians 1. Those in respect of Christ are 1. An exemption of all sin 2. A Collation of all Graces 3. A Communication of all the properties 1. We find that although Christ appeared as a sinner and that he was numbred among the wicked or with the Transgressors Isa 53.12 Isa 53.12 Yet in very Deed and Truth he did no sin neither was any guile found in his mouth 1 Pet. 2.22 1 Pet. 2.22 Heb. 7.36 The Apostle tells us he was holy harmless undefiled and separate from Sinners he assumed the nature of man yet by reason of his pure Conception and of this Hypostatical Union he was conceived and born and lived without sin he took upon him the seed of man but not the Sin of man save only by imputation but on this point I shall not stay 2. The Graces collated unto the humanity of Christ by reason of his union are very many I shall instance in some As 1. That the Manhood hath its subsistence in the second Person of the Trinity whereof it self as of it self is destitute 2. That the Manhood is a peculiar Temple for the Deity of Christ to dwell in it is the place wherein the Godhead shews it self more manifestly and more Gloriously than in any other Creature whatsoever it is true that by his providence he shews himself in all his Creatures and by his Grace in his Saints but he is only most Gloriously eternally according to the fulness of his Deity and by an Hypostatical Union in the humanity of Jesus Christ in him dwelleth all the fulness of the Godhead bodily Some are of opinion that as now in this Life Col. 2.9 No man cometh unto God but by Christ so hereafter in the next life no man shall see God but in the face of Jesus Christ 3. That in the Manhood is a nearer familiarity with the Godhead than any other Creature whether Men or Angels as sometimes he said My Father and I are one i.e. one essence so he may as truly say the Manhood and I are one i.e. one person for ever 4. That the Manhood of Christ according to its measure is a partner with the Godhead in the work of Redemption and Mediation as he is Immanuel in respect of his person so he is Immanuel in respect of his office He must needs be man as well as God that he might be able to send this comfortable message to the Sons of men go to my Brethren John 20 17. and say to them I ascend unto my Father and your Father and to my God and your God I as man am in the work of redemption and in the work of mediation as well as God my Flesh is indeed the Bread of Life 5. That the Manhood of Christ together with the Godhead is adored and worshipped with Divine honour as in like case
table or behind a solid partition it stirreth the needle as effectually as if it were within view Shall not he contradict his sences that will say It cannot work because I see it not Oh my Saviour thou art more mine than my Body is mine my sense feels that present but so as that I must lose it but my faith so feels and sees thee present with me as that I shall never be parted from thee 2. It is a very near union You will say how near If an Angel were to speak to you he cannot satisfie you in this only as far as our understanding can reach it and the Creatures can serve to illustrate these things take it thus Whatsoever by way of comparison can be alledged concerning the combination of any one thing with another that and much more may be said of our union with Jesus Christ To give instance out of the Scripture see what one stick is to another being glewed together see what one friend is to another as Jonathan and David who were said to be woven and knit each one to other see how near the father and the child are how near the husband and the wife are 1 Cor. 6 17. 1 Sam. 18.1 Isa 62.5 see what union is between the Branches and the Vine the members and the head nay one thing more see what the the soul is to the body such is Christ and so near is Christ and nearer to the person of every true believer I live yet not I saith Paul but Christ liveth in me John 15.5 1 Cor. 12 12. Gal. 2.20 q. d. as the soul is to the body of a natural man that acts and enlivens it naturally so is Jesus Christ to my soul and body O there is a marvellous nearness in this mystical union 3. It is a total union i.e. whole Christ is united to the whole believer soul and body If thou art united to Christ thou hast all Christ thou art one with him in his nature in his name thou hast the same Image Grace and Spirit in thee as he hath the same precious Promises the same access to God by prayer as he thou hast the same love of the Father all that he did or suffered thou hast a share in it thou hast his life and death all is thine so on thy part he hath thee wholly thy nature thy sins the punishment of thy sins thy wrath thy curse thy shame yea thy wit and wealth and strength all that thou art or hast or canst do possibly for him It is a total union My beloved is mine and I am his whole Christ from top to toe is mine and all that I am have or can do for evermore is his 4. It is an inseparable union it can never be broken I will make saith God an everlasting Covenant with them Jer. 32.40 and I will not turn away from them to do them good I will put my fear in their hearts that they shall not depart from me This is a glorious promise some poor souls may say True Lord thou wilt not turn away from me I know thou wilt not Oh but I fear I shall turn away from thee Oh alass I turn every day towards sin and Satan Nay saith God I will put my fear in their heart that thou shalt not turn away from me q. d. We shall be kept together for evermore and never be separated Hence Paul triumphantly challenges all enemies on earth or rather in hell to do their worst to break this knot Rom. 8.5 Who shall separate us from the love of God in Christ shall tribulation Distress Famine Nakedness Peril or Sword Come all that can come and see if that blessed union betwixt me and Christ shall ever be broken by all that you can do Thus for this union 2. There is a spiritual communion with God in Christ Both these are the effects of Christs personal or hypostatical union first union to his person and then communion with his benefits union in proper speaking is not unto any of the benefits flowing to us from Christ we are not united to forgiveness of Sin Holiness Peace of Conscience but unto the person of the Son of God himself and then secondly comes this communication of all the benefits arising immediately from this union to the Lord Jesus that as Christ was Priest Prophet and King so we also by him are after a sort Priests Prophets and Kings for being made one with him we are thereby possessed of all things that are his as the Wife is of the wealth of her Husband now all things are yours saith the Apostle whether Paul or Apollo or Cephas or the World c. Hitherto have we took a view of Christ in his Mothers Womb 1 Cor. 3 21.23 and O what marvails there Did ever womb carry such a fruit Well might the Angel say Blessed art thou amongst Women and well might Elizabeth say Blessed is the Fruit of thy Womb but the blessing is not only in conceiving but in bearing and therefore we proceed SECT VI. Of the Birth of Christ 6. THe birth of Christ now follows Now was it that the Son of Righteousness should break forth from his bed where nine months he had hid himself as behind a fruitful cloud this was the worlds wonder a thing so wonderful that it was given for a sign unto believers seven hundred and forty years before it was accomplished Isa 7.14 therefore the Lord himself shall give you a sign behold a Virgin shall conceive and bear a Son A wonder indeed and great beyond all comparison that the Son of God should be born of a Woman that he who is the true Melchizedech without Father and without Mother must yet have a mother-Virgin that he that is before Abraham was should yet be born after Abraham a matter of two thousand years that he who was Davids Son therefore born in Bethlehem should yet be Davids Lord wonderful things are spoken of thee Heb. 7.3 O thou Son of God before he was born the Prophets sing the Sybils prophesie the Patriarchs typisie the Types foretel God promiseth and the Son of God performeth when he was born Angels run errands Gabriel brings tidings the glory of Heaven shines a Star displaies and wise men are the Heralds that proclaim his Birth But come yet a little nearer Let us go to Bethlehem as the Shepherds said and see this thing which is come to pass if we step but one step into his loding Heavens wonder is before our eyes now Look upon Jesus Luke 2.15 look on him as in fulness of time he carried on the great work of our Salvation here now you may read the meaning of Adams Covenant Abrahams promise Moses revelation Davids succession these were but vailes but now shall we draw aside the Curtains come take a view of the truth it self O wonder of wonders whom find we in this lodging a Babe in a Cratch a Mother-maid a
Father-virgin is this the Babe whom we look unto as our Jesus is this a Mother as Austin scarce fourteen years of age is this the Father that knew her not until she had brought forth her first-born Son Mat. 1.25 what a strange birth is this Look on the Babe there is no Cradle to rock him no Nurse to Lull him no Linnens to swaddle him scarce a little food to nourish him look on the Mother there 's no Mid-wives help no downy pillows no linnen hangings scarce a little straw where she is brought a-bed look on Joseph the reputed Father he rather begs than gives a blessing poor Carpenter that makes them a Chamber of an Oxe-stall and carves him a Cratch to be his Cradle Mary that sees with her eyes and ponders all in her heart how doth modest shame fac'dness change her colours so often as her imagination works she must bear a Son an Angel tells her the Holy Ghost overshadows her the dayes are accomplished and she is delivered each Circumstance is enough to abash a modest Virgin But who will not wonder a Maid believes a Maid conceives a Maid brings forth and a Maid still remains How might we descant on this Subject but I shall contract my self and reduce all wonders to this word I am the Vine John 15.5 It is a blessed Parable in which under the shadow of a Vine Christ elegantly sets forth himself Christ in many resemblances is a precious Vine but why a Vine rather than a Cedar Oak or some of the strongest tallest trees Many reasons are given as 1. Because of all Trees the Vine is the lowest it grovels as it were on the ground 2. Because of all Trees the Vine is weakest hence they that have Vines have also their Elms to support them and hold them up 3. Because of all Trees the Vine hath the meanest Bark and outside it is of little worth or reputation 4. Because of all Trees Psal 128.3 the Vine is fruitfullest and therefore it is called the Fruitful Vine In every of these respects Christ is called a Vine who by his Incarnation took upon him the lowest condition and made himself by emptying himself of no Reputation but he was the fruitfullest Vine that ever the earth bore Phil. 2.7 and in this respect no Vine nor all the Vines on the Earth were worthy to be compared with him or to be so much as resemblances of him I shall not prosecute the resemblances throughout for so I might pass from his Birth to his Life and from his Life to his Death when the blood of the Grapes was pressed out only for the present wee 'll take a view of this Vine 1. In its Plant. 2. In its Bud. 3. In its Blossom 4. In its Fruit and so an end 1. For the Plant the way of Vines is not to be sowed but planted that thus translated they might better fructifie so our Jesus first sprung from his Father is planted in a Virgins womb God from God coeternal with God but by his Incarnation made that he was not and yet remaining that he was God of his Father and Man of his Mother before all time yet since the beginning Bernard tells us that this Vine sprung of the Vine Ber. de Passione Dom. is God begotten of God the Son of the Father both coeternal and consubstantial with the Father but that he might better fructifie he was planted in the Earth i.e. he was conceived in a Virgins womb There is indeed a resemblance in this in this resemblance we must be careful to observe that communication of properties of which I told you we may truly say that God was planted or conceived but not the Godhead God is a concrete word and signifies the Person of Christ and his Person was planted or conceived not simply as God but in respect of the Manhood united to it and thus he that is infinite was conceived and he that is eternal even he was born the very fulness of all perfection and all the properties of the Divine Essence are by this communication given to the nature of man in the Person of the Son of God no wonder therefore that we say that this Vine the Son of God is planted in Mary I know some would have the Plant more early and therefore they say that Christ was a Vine planted in Adam budded in David and flourished in Mary but I take this but for a flourish all before Mary were but Types now was the Truth now in Mary was Christ planted and not before as in the beginning there was not a Man to Till the Ground but out of the ground the Lord made to grow every Tree and a River went out of Eden to water the Garden so there was no man that tilled this Ground but out of this Ground the Virgin the Lord made to grow this Plant watering it by his Spirit The Holy Ghost shall come upon thee Luke 1.35 and the Power of the Highest shall overshadow thee Of this conception and of the Holy Ghosts efficiency I believe spake the Prophet when there was such longing after Christ's coming in the flesh Isa 45.8 Drop down ye Heavens from above and let the Sky pour down Righteousness let the Earth open and bring forth Salvation But of this Conception before 2. For the Bud the nature of Vines is to Bud before it Blossom or bring forth its fruit Psal 85.11 so was it said of Christ before he came Truth shall Bud out of the Earth now what was this budding of Truth out of the Earth but Christ born of a Woman What was the Truth saith Irenaeus and Augustine but Christ Iraen l. 3. c. 5. and what the Earth but our flesh and what Truth budding but Christ being born Here let us stay a while surely it is worth the while as the Spouse said in another place to get up early to the Vineyards and to see how the Vine did flourish Cant. 7.12 and how the tender Grape did open In Christs carrying on the great Work of our Salvation before all Worlds we told you of Gods Councils as if he had been reduced to some straits and difficulties by the cross demands of his several Attributes but Wisdom found out a way how to reconcile these differences by propounding a Jesus and in him Mercy and Truth met together Righteousness and Peace kissed each other Psal 85.10 That reconciliation was in the Counsel of God from all Eternity but for the execution of this Counsel it was now in the fulness of time even at this time when Christ was born Now in deed and in truth in execution and performance was the reconciliation of all differences and of this time was the Psalmists Prophecy more especially meant Mercy and Truth shall meet together Righteousness and Peace shall kiss each other Psal 85.10 12 and Truth shall bud out of the Earth and Righteousness shall look down from Heaven In
everlasting Kingdom Dan. 7.27 Yet his end shall be and he shall have nothing Dan. 9.26 Thus all along from his Cratch to his Cross sweet Savours but sowr Grapes at last indeed the Grapes grew to a ripeness and then he was pressed and his dearest heart-blood run out in abundant streams this was the sweet juice of our Garden-Vine God planted it the Heavens Water it the Jews prune it what remains now but that we abide in it but of that when we come to the Directions how we are to look SECT VII Of some Consequents after Christ's Birth SOme Consequents after the Birth of Christ may be touched whilest yet he was but a Child of twelve years old As 1. When he was but eight dayes old he was Circumcised and named Jesus As there was shame in his Birth so there was pain in his Circumcision a sharp Razor paseth through his skin presently after he is born not that he needed this Ceremony but that for us he was content to be legally impure In this early humiliation he plainly discovers the Riches of his Grace now he sheds his Blood in drops and thereby gives an earnest of those Rivers which he afterwards poured out for the cleansing of our Nature and extinguishing the wrath of God and for a further discovery of his Grace at this time his Name is given him which was Jesus This is the name which we should engrave in our hearts rest our Faith on and place our help in and love with the overflowings of Charity and Joy and Adoration above all things we had need of a Jesus a Saviour for our Souls and from our sins and from the everlasting destruction which sin will otherwise bring upon our Souls hence this Name Jesus and this Sign Circumcision are joined together for by the effusion of his blood he was to be our Jesus our Saviour Without shedding of Blood is no remission of Sins no Salvation of Souls Heb. 9.22 Rom. 4.11 Circumcision was the Seal and now was it that our Jesus was under God's Great Seal to take his Office We have heard how he carried on the great Work of our Salvation from Eternity this very Name and Office of Jesus a Saviour was resolved on in Gods fore-councel and given forth from the beginning and we have heard of late how it was promised and foretold by an Angel John 6.27 but now it is Signed and Sealed with an absolute Commission and fulness of Power Him hath God the Father fealed John 6.27 It is his Office and his very profession to save that all may repair unto him to that end Mat. 11.28 John 6.37 John 4.42 Come unto me all ye that are weary and him that cometh unto me I will in no wise cast out in which respect he is called the Saviour of the world i.e. of Samaritans Jewes Gentiles Kings Shepherds and of all sorts of men 2. When he was forty daies old he was brought to Jerusalem and presented to the Lord as it is written in the Law of the Lord every Male that openeth the womb shall be called Holy to the Lord. O wonder there was no impurity in the Son of God and yet he is first circumcised and then he is brought and offered to the Lord Luke 2.22 23 he that came to be sin for us would in our Persons be legally unclean that by satisfying the Law he might take away our uncleanness he that was above the Law would come under the Law that he might free us from the Law we are all born sinners but O the unspeakable Mercy of our Jesus that provides a remedy as early as our sin first he is conceived and then he is born to sanctifie our Conceptions and our Births and after his Birth he is first Circumcised and then he is presented to the Lord that by two holy acts that which was naturally unholy might be hallowed unto God Christ hath not left our very Infancy without redress but by himself thus offered he cleanseth us presently from our filthiness Now is Christ brought in his Mothers Arms to his own House the Temple and as Man he is presented to himself as God O how Glorious did that Temple seem now the Owner was within the walls of it Now was the Hour and Guest come in regard whereof the second Temple should surpass the first this was the House built for him and dedicated to him there had he dwelt long in his Typical presence nothing was done there whereby he was not resembled and now the body of these shadows is come and presents himself where he had ever been represented You will say what is this to me or to my Soul O yes Jerusalem is now every where there is no Church-Assembly no Christian heart which is not a Temple of the Living God and there is no Temple of God wherein Christ is not presented to his Father Thus we have the benefit of Christ's fulfilling the Law of Righteousness God sent his Son made of a Woman made under the Law that he might redeem them that were under the Law that we might receive the Adoption of Sons Gal. 3.4 5. It is as if the Father should have said to Christ Come my dear Son here are certain Malefactors under the Law to suffer and to be executed what say you to them Why I will become under the Law saith Christ I will take upon me their Execution and suffer for them and to this purpose he is first circumcised and then he is presented to the Lord. 3. When he was yet under one year old as some or about two as others he fled into Egypt As there was no room for him in Bethlehem so now there is no room for him in all Judea no sooner he came to his own but he must fly from them what a wonder is this Could not Christ have quit himself from Herod a thousand wayes what could an Arm of flesh have done against the God of Spirits had Jesus been of the spirit of some of his Disciples he might have commanded fire from Heaven on those that should have come to have apprehended him but hereby he taught us to bear the yoke even in our youth thus would he suffer that he might sanctifie to us our early afflictions he flies into Egypt the slaughter-house of Gods People the sink of the world the surnace of Israel's ancient afflictions what a change is here Israel the first-born of God â—lie out of Egypt into Judea and Christ the first-born of all Creatures flies out of Judea into Egypt Euseb de demonst l. 6. c. 20. Eusebius reports that the Child Jesus arriving in Egypt and being by design carried into a Temple all the Statutes of the Idol-Gods fell down like Dagon at the presence of the Ark and to this purpose he cites Isaiah's Prophesie Behold the Lord shall come into Egypt and the Idols of Egypt shall be moved at his presence Now is Egypt become the Sanctuary and Judea
the inquisition-house of the Son of God surely he that is every where the same Isa 19.1 knows how to make all places alike to his he knows how to preserve Daniel in the Lions den the three Children in a fiery furnace Jonah in a Whales belly and Christ in the midst of Egypt 4. When he was now some five years old say some or but two years and a quarter old say others an Angel appears again in a Dream to Joseph saying Arise and take the young Child and his Mother Mat. 2.19 20. and return again into the land of Israel for they are dead which sought the young Childs Life Herod that took away the lives of all the Infants in or about Bethlehem is now himself dead and gone to his own place and by this meanes the Coast is clear for the return of that holy Family O the wonderful dispensation of Christ in concealing of himself from men all this while he carries himself as an Infant and though he know all things yet he neither takes nor gives any notice of his removal or disposing but appoints that to be done by his Angel which the Angel could not have done but by him As Christ was pleased to take upon him our Nature so in our Nature he was pleased to be a perfect Child for that is the word take the young Child and his Mother he supprest the manifestation and exercise of that Godhead whereto the Infant-nature was conjoyned as the Birth of Christ so the infancy of Christ was exceeding humble Oh how should we magnifie him or deject our selves for him who himself became thus humble for our sakes 5. When he was twelve years old he with his Parents go up to Jerusalem after the custom of the Feast Luke 2.42 V. 46. This pious act of his younger years intends to lead our first years into timely devotion but I shall not insist on that I would rather observe him sitting in the midst of the Doctors both hearing them and asking them Questions whilest the Children of his age were a playing in the streets he is found of his parents sitting in the Temple not to gaze on the outward glory of that house of the Golden Candlesticks or Tables or Cherubims or the Pillars or the Molten Sea or the Altar of Gold or the Vessels of pure Gold no no but to hear and oppose the Doctors He who as God gave them all the Wisdom they had doth now as the Son of man hearken to the Wisdom he had given them and when he had heard then he asks and after that no doubt he answers his very questions were instructions for I cannot think that he meant so much to learn as to teach those Doctors of Israel Surely these Rabbins had never heard the voice of such a Tutor they could not but see the very Wisdom of God in this Child V. 47. and therefore saith the Text they all wonder or they were all astonished at his understanding and answers their eyes saw nothing but a Child but their ears heard the wonderfull things of Gods Law betwixt what they saw and what they heard they could not but be distracted and amazed But why did ye not O ye Jewish teachers remember now the Star and the Sages and the Angels and the Shepherds why did ye not now bethink your selves of Herod and of his enquiry and of your answer that in Bethlehem of Judea Christ should be born You cited the prophets and why did you not mind that Prophesie now Isa 56. that unto us a Child is born and unto us a Son is given and his Name shall be called Wonderful Councellor the Mighty God the everlasting Father the Prince of peace Fruitless is the wonder that endeth not in Faith no Light is sufficient where the eyes were held through unbelief and prejudice 6. After this from twelve to the thirtieth year of his Age we read nothing of the Acts of Christ Luke 2.51 but that he went down with his Parents unto Nazareth and was subject to them as he went up to Jerusalem to Worship God and in some sort to shew himself God so now he goes down to Nazareth to attend his particular Calling Luke 2.51 This is the meaning of those words and he was subject to them Christs subjection to his Parents extends to the profession and exercise of his life certainly Christ was not all that time from twelve to thirty years idle as he was educated by his Parents so of his reputed Father he learnt to be a Carpenter this I take it is plain in these words Is not this the Carpenter Mark 6.3 the Son of Mary It appears say our English Annotations that Christ exercised that Trade in his younger years I know Matthew renders it thus Mat. 13.55 Is not this the Carpenters Son is not his Mother called Mary But Mark thus is not this the Carpenter c. Some comment thus that while Joseph was alive Christ wrought with him in the Trade of a Carpenter and when Joseph died which happened before the manifestation of Jesus unto Israel he wrought alone and was no more called the Carpenters Son but the Carpenter himself here 's comfort for men of the meanest Callings as Husbandry was honoured in the Person and Condition of the first Adam before his Fall so now the Handicraft O the Poverty Humility Severity of Jesus it appears at this time especially in his Labouring Working Hewing of Wood or the like here 's a sharp reproof to all those that spend their time in idleness or without a particular Calling that take no pains at all unless in pursuit after Vain Foolish Superfluous Sinful things what are they wiser than Christ Our Jesus would not by any means thus spend his time Indeed for the while he did nothing famous or of publick note Nihil faciendo fecit magnificn but neither was this without a Mystery In doing nothing Publick saith one He atchieved great and sumptuous and praise-worthy acts There is a season and time to every purpose under heaven as there is a time of silence and a time to speak so there is a time for publick and a time for private Negotiations as yet Christ conceals his virtues and conforms himself to the conversation of men that the Mystery of his Incarnation might not be thought a Phantasme then he would have his Virtues and Graces to shine out when men usually come to their vigour and strength both of body and mind And besides as it was said of a Divine that he would never Preach a Sermon but he would first endeavour to practise it himself Mr. Bolton Mat. 11.29 Acts 1.1 so I am sure did Christ he would not teach the World saying Learn of me for I am meek and lowly in heart but first he would practice first do then teach as Luke tells Theophilus he had writ all that Jesus began both to do and teach But concerning this time of
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
the Spirit of our God As every man is so is he affected so he speaks and so he lives if thy life be supernatural so is thy affections so is thy words so is thy conversation Paul lived a life once of a bloody persecutor he breathed out threatenings against all the Professors of the Lord Jesus but now it is otherwise The life which I now live in the flesh Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me O my soul Hast thou the old conversation the old affections the old discourse the old passions thou used to have What Is thy heart a den of lusts a cage of unclean imaginations Then fear thy self there cannot from a sweet fountain come forth bitter streams there cannot from a refined spirit as refined come forth corrupted actions or imaginations a Thorn cannot send forth Grapes saith Christ so neither can a Vine send forth Thornes say we I know there is in the best something of flesh as well as of the spirit but if thou art new born then thou canst not but strive against it and wilt endeavour to conquer it 1 Pet. 3.4 2 Pet. 1.4 Rom. 7.22 2 Cor. 5.17 3. Where this new birth is there is a new nature a new principle Peter calls it the hidden man of the heart the divine nature Paul calls it the inward man the new creature it is compared to a root to a fountain to a foundation and for want of this foundation we see now in these sad times so much inconstancy and unsetledness in some professors themselves many have gotten new and strange notions but they have not new natures new principles of grace if grace were but rooted in their hearts though the winds did blow and storms arise they would continue firm and stable as being founded upon a Rock Never tell me of profession shew outward action outward conversation outward duties of Religion all this may be and yet no new creature you have some bruits that can act many things like men but because they have not an humane nature they are still brutish so many things may be done in a way of holiness which yet come not from this inward principle of renovation and therefore it is but copper and not gold mistake not O my soul in this which is thy best and surest evidence though I call the new birth a new creature my meaning is not as if a new faculty were infused into him that is new born a man when he is regenerate hath no more faculties in his soul than he had before his regeneration only in the work of regeneration those ablities which the man had before are now improved and made spiritual and so they work now spiritually which before wrought naturally As in the resurrection from the dead our bodies shall have no more nor other parts and members than they had before only those parts and members which now are natural shall then by the power of God be made spiritual 1 Cor. 15.44 It is sown a natural body it is raised a spiritual body there is a natural body and there is a spiritual body so the same faculties and the same abilities which before regeneration were but natural are now spiritual and work spiritually they are all brought under the government of the Spirit of Christ a lively resemblance of this change in the faculties of the soul we may discern in those natural and sensitive faculties which we have common with beasts as to live to move to desire to feel the beasts having no higher principle than sense use them sensually but a man enjoying the same faculties under the command of a reasonable soul he useth them rationally so is it in a regenerate man his understanding will and affections when they had no other command but reason he only used them rationally but now being under the guiding of the Spirit of Christ they work spiritually and he useth them spiritually and hence it is that a regenerate man is every where in Scripture Rom. 8.1 Gal. 5.18 25. said to Walk after the Spirit to be led by the Spirit to walk in the Spirit the Spirit by way of infusing or shedding gives power an ability a seed a principle of spiritual life which the soul had not before and from this principle of spiritual life planted in the Soul flows or springs those spiritual motions and operations as the Spirit leads them out according to the habit or principle of the new creature the divine nature the spiritual life infused Come then look to it O my soul What is thy principle within consider not so much the outward actions the outward duties of Religion as that root from whence they grow that principle from whence they come they are fixed ones setled ones by way of life in thee Clocks have their motions but they are not motions of life because they have no principles of life within Is there life within then art thou born again yea even unto thee a Child is born This is one evidence 2. From the latter words I lay down this position unto us a Son is given if we are Gods Sons The best way to know our Interest in the Son of God it is to know our selves to be Gods Sons by grace as Christ was Gods Son by nature Christians to whom Christ is given are coheirs with Christ only Christ is the first-born and hath the preheminence in all things our sonship is an effect of Christs sonship and a sure sign that unto us a Son is given Say then O my soul Art thou a Son of God Dost thou resemble God according to thy capacity being holy even as he is holy Why then Christ was incarnate for thee he was given to thee If thy sonship be not clear enough thou mayst try it further by these following Rules 1. The Sons of God Fear God If I be a Father Where is my Honour Mal. 1.6 saith God if I be a Master Where is my Fear If I be a Son of God there will be an holy Fear and Trembling upon me in all my approaches unto God I know there is a servile mercinary Fear and that is unworthy and unbeseeming the Son of God but there is a filial Fear and that is an excellent check and bridle to all our wantonness What Son will not Fear the frowns and anger of his loving Father 1 Pet. 1.17 I dare not do this will he say my Father will be offended and I whether shall I go Agreeable to this is the Apostles advice If ye call on the Father pass your sojourning here with Fear 2. The Sons of God Love God and Obey God out of a principle of Love Suppose there were no Heaven or Glory to bestow upon a regenerate person yet would he Obey God out of a principle of Love not that it is unlawful for the Child of God to have an Eye unto the recompence of reward Heb.
be in us I cannot see but the Baptism we use and the Baptism of John are in nature and substance one and the very same 1. Mat. 3.15 Luk. 7.29 30. John preached the Baptism of Repentance for the remission of Sins they have therefore the same Doctrine and the same Promise 2. The Baptism Ministred by John pertained to the fulfilling of all Righteousness and Luke testifies that the Publicans and People being Baptized of John they Justified God but the Pharisees dispised the Councel of God against themselves and were not Baptized only herein lies the difference that John Baptized in Christ that should die and rise again but we Baptize into the Name of Christ that is dead and risen again it is a difference in respect of Circumstance but not of the Substance Oh take heed of throwing away the Baptism of water upon the pretence of Baptism only with Fire Christ we see hath joyned them together and let no man separate them asunder Christ himself was Baptized with fire and yet Christ himself was Baptised with water SECT IV. Of the Fasting and Temptation of Christ 3. FOr the Fasting and Temptation of Christ in the Wilderness No sooner is Christ come out of the water of Baptism but he presently enters into the fire of temptarion no sooner is the holy Spirit descended upon his head but he is led by the same holy Spirit to be tempted in the wilderness no sooner doth God say This my Son but Satan puts it to the question if thou be the Son of God all these are but Ghrists preparatives to his Prophetical Office in the former Section Christ was prepared by a solemn Consecration and now he is to be further prepared by Satans Temptations there is much in this particular and therefore in the same method as the Evangelist layes it down Mat. 4.1.2 3. to v. 12. Mat. 4.1 to 12. I shall proceed Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil c. In the whole we may observe these several Branches as First the place where the Temptation was to wit the Wilderness Secondly the cause of Christ's going into the Wilderness the Spirits leading Thirdly the end of the spirits leading Christ into the wilderness to be tempted of the Devil Fourthly the time and occasion of the Devils onset at the end of forty dayes fast and when he was an hungred Fifthly the Temptations themselves which are in number three to which are added as many Victories which Christ had over the Tempter who therefore left him and so the Angels came and ministred unto him I shall begin first with the place where the Temptation was to wit in the Wilderness This wilderness was not that same wilderness or not that same place of the wilderness wherein John Baptist lived Mat. 3.1 For that wherein John Baptist lived was a place inhabited there was in that place Cities and Towns and a number of people to whom John Preached but this wilderness was devoid of men full of wild beasts so saith Mark Mark 1.13 He was tempted of Satan and was with the wild Beasts As Adam in his Innocency lived with wild Beasts and they hurt him not so Christ the second Adam lives here in a wilderness with wild Beasts and he has no hurt at all he is Adam-like in his safety and security but above Adam in the resisting of temptation Some say that in this wilderness during his forty dayes abode Christ was perpetually disturbed and assaulted with evil Spirits however the last brunt is only expressed because it was most violent now whether they appeared in any horrid and affrighting shapes during that time it is not certain but 't is most likely that to a Person of so great sanctity and high designation as Jesus was they would appear more angelical and immaterial and in representments intellectual because Jesus was not a Person of those low weaknesses to be affrighted or troubled with any ugly phantasmes 't is not much material to enquire of this but in the wilderness say they Christ was perpetually tempted and in this respect I know not but the Devil had more advantage now he had Christ in a wilderness solitariness is no small help to the speed of a Temptation Wo to him that is alone for if he fall there is not a second to take him up Others say that in this wilderness during his forty dayes abode Christ was continually exercised in Prayer and Fasting all that while he had his immediate Addresses and Colloquies with God he knew he had a great work of Redemption to promote and therefore his Conversation for this interval must be preparatory to it in this respect I know not but the wilderness might be an advantage to Christ's Design In this solitary place he could not but breath out more pure inspiration Heaven usually is more open and God usually is more familier and frequent in his visits in such places I know not what other experiences may be but if I have found any thing of God or of his Grace I may thank a Wood a Wilderness a Desert a solitary place for its accommodation and have I not a blessed Pattern here before me It was Solitude and Retirement in which Jesus kept his Vigils the desert places heard him pray in a privacy he was born in the wilderness he fed his thousands upon a Mountain apart he was transfigured upon a Mountain he died and from a Mountain he ascended to his Father I make no question but in these Retirements his Devotion received the advantage of convenient Circumstances especially of time and place And yet I dare not deny the firster opinion for I suppose both Christ and the Devil had their advantages of this Wilderness the one is to pray and the other to tempt 2. The cause of Christs going into the Wilderness was the Spirits leading Then was Jesus led of the Spirit into the Wilderness Christ was led by the good Spirit to be tempted by the evil Spirit O wonder that same Spirit which was one with the Father and the Son that same Spirit whereby Christ was conceived now drives him or leads him into the wilderness to be tempted of the Devil The manner of Christ's leading is a question some think he was led or catcht away from Jordan in some visible rapture towards the wilderness But to leave that and to come to Truths more necessary Christ taught us to Pray unto his Father Lead us not into temptation and yet he himself is now led into the same temptation which we must pray against surely this is for our instruction we are not to thrust our selves upon temptation Christ himself would not go into the Combat uncalled unwarranted how then should we poor weaklings presume upon any abilities of our own who dares grapple with the Devil in his own strength O take heed if we are to pray not to be led into temptation much more are we to
pray not to run into temptation before we are led and yet for the comfort of God's people if it be so that we are led if by divine permission or by an inspiration of the holy Spirit we are engaged in an action or in a course of life that is full of temptations and empty of comforts let us look upon it as an issue of divine Providence in which we must Glorifie God but no argument of disfavour or dislove of God and why because Christ himself who could have driven the Devil away by the breath of his mouth yet was by the Spirit of his Father led to a Tryal by the Spirits of Darkness My Brethren count it all joy saith James James 1.2 when ye enter into divers temptations knowing that the trial of your Faith worketh Patience 3. The end of the Spirits leading Christ into the wilderness it was either immediate or remote 1. For the immediate end it was to be tempted of the Devil to this purpose was Christ brought thither that Satan might tempt him One would think it a very strange design that the Son of God should be brought into a wilderness to be set on by all the Devils in Hell but in this also God had another remote end i.e. his own Glory and our good 1. His own Glory appeared in this had not Satan tempted Christ how should Christ have overcome Satan The first Adam was tempted and vanquished the second Adam to repay and repair that Foil doth vanquish in being tempted now herein was the Power of Christ exceedingly manifested the Devil having the Chain let loose he lets flie at Christ with all his might and Christ that without blows could not have got a Victory by this furious assault of Satan he both overcomes him and triumphs over him And herein were the Graces of Christ exceedingly manifested how was the Faith Patience Humility Zeal and Valour of Christ set forth which they could not have been if he had alwayes lain quietly in Garrison and never had come into the Skirmish Who could have felt the Odoriferous smells of those Aromatical Spices if they had not been punned and bruised in this Mortar of Temptation It was by this means that the Graces of Christ clearly shined forth to his eternal Praise 2. As it was for his Glory so also for our Good Now we see what manner of Adversary we have how he fights and how he is resisted and how overcome now we see the dearer we are to God the more obnoxious we are to a trial of temptation now we see that the best of Saints may be tempted or allured to the worst of evils since Christ himself is solicited to Infidelity Covetousness and Idolatry now we see that we have not a Saviour and High Priest Heb. 4.15 16. that cannot be touched with the feeling of our infirmities but such a one as was in all things tempted in like sort yet without sin and therefore we may go boldly to the Throne of Grace that we may receive Mercy and find Grace of help in time of need 4. The time and occasion of the Devils Onset it was at the end of forty dayes Fast and when he was an hungred Some say as you have heard that all those forty dayes when Christ was in the Wilderness he was tempted only invisibly for Satan during that time assumed not any visible or conspicious shape which it the end of forty dayes say they he did my meaning is not to controvert these points Howsoever for his tempting yet for his fasting forty dayes and forty nights there is no controversy and of that we had some Types before Christ came into the World thus Moses fasted forty dayes at the delivery of the Law and Elias fasted forty dayes at the restitution of the Law and to fulfil the time of both these Types Christ thinks it fit to fast forty dayes at the accomplishment of the Law and the promulgation of the Gospel In fasting so long Christ manifests his Almighty Power and in fasting no longer Christ manifests the truth of his Manhood and of his weakness that he might approve that there was no difference betwixt him and us but sin he both fasted and was an hungred we know well enough that Christ could have lived without meat and he could have fasted without hunger it had been an easy matter for him to have supported his Body without any means of nourishment or Life but to shew that he was man as well as God and so fit a Mediator betwixt God and Man he would both feed and fast make use of the Creature and withall suffer hunger And now our Saviour is an hungred this gives occasion to Satan to set upon him with his fierce and violent temptations he knows well what baits to fish withall and when and how to lay them he hath Temptations of all sorts he hath Apples to cozen Children and Gold for Men he hath the Vanities of the World for the intemperate and the Kingdomes of the world for the ambitious he considers the temper and constitution of the Person he is to tempt and he observes all our exterior Accidents Occasions and Opportunities but of this hereafter 5. The Temptations themselves are in number three whereof the first was this If thou be the Son of God command that these stones be made bread What an horrible Entrance is this if thou be the Son of God no question Satan had heard the glad tidings of the Angel he saw the Star and the Journey and the Offerings of the Sages he could not but take notice of the gratulations of Zachary Simeon Anna and of late he saw the Heavens open and he heard the Voice that came down from Heaven This is my beloved Son in whom I am well pleased and yet now that he saw Christ fainting with hunger as not comprehending how infirmities could consist with a Godhead he puts it to the question if thou be the Son of God Oh here 's a point in which lies all our happiness how miserable were we if Christ were not indeed and in truth the Son of God Satan strikes at the root in this supposition If thou be the Son of God Surely all the work of our Redemption and all the work of our Salvation depends upon this one necessary Truth that Jesus Christ is the Son of God If Christ had not been the Son of God how should he have ransomed the world how should he have done or how should he have suffered that which was satisfactory to his Fathers wrath how should his Life or Death have been valuable to the sins of all the world If Christ be not the Son of God we are all gone we are lost we are undon we are damned for ever O alas farewell Glory farewel happiness farewell Heaven If Christ be not the Son of God we must never come there well Satan thou beginnest thy assault like a Devil indeed if thou be the Son of God but
what then Command that these stones be made Bread He knew Jesus was hungry and therefore he invites him to eat Bread only of his own providing that so he might refresh his Humanity and prove his Divinity Come sayes he break thy fast upon the expence of a Miracle turn these stones into Bread and it will be some Argument thou art the Son of God There is nothing more ordinary with our Spiritual enemy than by occasion of want to move us to unwarrantable courses If thou art poor then steal if thou canst not rise by honest meanes then use indirect means I know Christ might as lawfully have turned stones into Bread as he turned water into Wine but to do this in a distrust of his Fathers Providence to work a Miracle of Satans choice and at Satans bidding it could not be agreeable with the Son of God And hence Jesus refuseth to be relieved he would rather deny to manifest the Divinity of his Person than he would do any act which had in it the intimation of a different spirit O Christians it is a sinfull impious wicked care to take evil courses to provide for our necessities Come it may be thou hast found a way to thrive which thou couldst not do before O take heed was it not of the Devils prompting to change stones into Bread sadness into sensual Comforts if so then Satan hath prevailed alas alas he cannot endure thou shouldst live a life of austerity or self-denial or of mortification if he can but get thee to satisfie thy sences and to please thy natural desires he then hath a fair field for the Battle it were a thousand times better for us to make stones our meat and tears our drink than to swim in our ill-gotten Goods and in the fulness of Voluptuousness But what was Christ's Answer why thus it is written man shall not live by Bread alone but by every word that proceedeth out of the month of God 1. It is written He easily could have confounded Satan by the Power of his Godhead but he rather chuses to vanquish him by the Sword of the Spirit surely this was for our Instruction by this means he teacheth us how to resist and to overcome nothing in Heaven or Earth can beat the Forces of Hell if the Word of God cannot do it O then how should we pray with David Teach me O Lord the way of thy statutes and take not from me the words of truth let them be my songs in the house of my pilgrimage so shall I make answer to my blasphemers 2. Man shall not live by bread c. Whiles we are in Gods work God hath made a promise of the supply of all provisions necessary for us now this was the present case of Jesus he was now in his Father's work and promoting of our interest and therefore he was sure to be provided for according to God's Word Christians are we in God's service God will certainly give us bread and till he does we can live by the breath of his mouth by the light of his countinance by the refreshment of his promises by every word that proceedeth out of the mouth of God every word of God's mouth can create a grace and every grace can supply two necessities both of the body and of the Spirit I remember one kept straitly in prison and sorely threatened with famine he replied That if he must have no bread God would so provide that he should have no stomach if our stock be spent God can lessen our necessities If a Tyrant will take away our meat God our Father knows how to alter our faint and feeble and hungry appetites The second temptation is not so sensual the Devil sees that was too low for Christ and therefore he comes again with a temptation something more spiritual Ver. 5 6. He sets him on a Pinacle of the Temple and saith unto him if thou be the Son of God cast thy self down for it is written he shall give his Angels charge concerning thee c. He that was content to be led from Jordan into the Wilderness for the advantage of the first temptation he yields to be led from the Wilderness to Jerusalem for advantage of the second the Wilderness was fit for a temptation arising from want and Jerusalem is fit for a temptation arising from vain-glory Jerusalem was the glory of the World the Temple was the glory of Jerusalem the pinacle was the highest piece of the Temple and there is Christ content to be set for the opportunity of temptation O that Christ would suffer his pure and sacred body to be transported and hurried through the air by the malicious hand of the old Tempter But all this was for us he cared not what the Devil did in this way with him so that he might but free us from the Devil Methinks it is a sweet contemplation of an Holy Divine He supposed as if he had seen Christ on the highest Battlements of the Temple and Satan standing by him with this Speech in his mouth Well then since in the matter of nourishment Dr. Hall thou wilt needs depend upon thy Fathers providence take now a further tryal of that providence in thy miraculous preservation cast down thy self from this height behold thou art here in Jerusalem the famous and holy City of the World here thou art on the top of the Pinacle of that Temple which was dedicated to thy Father and if thou beest God why now the eyes of all men are fix'd upon thee there cannot be devised a more ready way to spread thy Glory and to proclaim thy Deity than by casting thy self headlong to the Earth all the World will say there is more in thee than a man and for danger if thou art the Son of God there can be none what can hurt him that is the Son of God and wherefore serves that glorious Guard of Angels which have by Divine Commission taken upon them the Charge of thy Humanity Come cast thy self down here lies the temptation Come cast thy self down saith Satan but why did not Satan cast him down He carried him up thither and was it not more easie to throw him down thence O no the Devil may perswade us to a fall but he cannot percipitate us without our own act his malice is infinite but his power is limitted he cannot do us any harm but by perswading us to do it our selves and therefore saith he to Christ cast thy self down To this Christ answers Thou shalt not tempt the Lord thy God Though it is true Ver. 7. that God must be trusted in yet he must not be tempted if means be allowed we must not throw them away upon a pretence of God's protection we read of one Heron an Inhabitant of the Desert that he suffered the same temptation and was overcome by it he would needs cast himself down presuming on God's promise and he sinfully died with his fall Christ knew well
his descent from Heaven of his Passion and Ascension and of the Mercy of Redemption which he came to work and effect for all that believe of the Love of the Father the Mission of the Son the Rewards of Faith and Glories of Eternity and this was the Sum of his Sermon to Nichodemus which was the fullest of mystery and speculation that ever he made except that which he made immediately before his death 3. Now was it that the throng of Auditors forcing Christ to leave the shore he makes Peter's ship his Pulpit Luke 5.1 2 3 4 never were there such Nets cast out of that Fisher-boat before whiles he was upon land he healed the Sick bodies by his touch and now he was upon Sea he cured the sick souls by his Doctrine he that made both Sea and Land causeth both to conspire to the opportunities of doing good to the souls and bodies of men Luke 4.18 4. Now it was that he Preached that blessed Sermon on that text The Spirit of the Lord is upon me because he hath anointed me to Preach the Gospel to the Poor no question but he Preached both to poor and rich Christ Preached to all but for the Power and Fruit of his Preaching it was only received and entertained by the poor in spirit In the following particulars his Office is set out still in an higher tenour To heal the broken hearted to Preach deliverance to the Captives and recovering of sight to the blind or as it is in Isa 61.1 the opening of the Prison to them that are bound a sad thing to be in captivity but sadder to be bound in chains or lockt up in a prison there but 't is most sad of all to be imprisoned having ones eyes put out as it was the case of Sampson and Zedekiah Now the Evangelist willing to render the Prophet to the highest comfortable sence that might be he useth an expression that meets with the highest mystery that is when a man is not only shut up in a blinded Prison when he himself also hath his eyes put out and to such Christ should Preach Preach what not only deliverance to the Captives Luke 4.48 but also restoring of Light to Captive Prisoners nay yet more recovering of sight to blinded Prisoners as the Evangelist renders it 5. Now it was that he delivered the admirable sermon called The Sermon upon the Mount It is a breviary of all those Precepts which are truly called Christian it contains in it all the moral Precepts given by Moses and opens a stricter sence and more severe exposition than the Scribes and Pharisees had given it holds forth the Doctrines of meekness poverty of spirit Christian mourning desire of Holy things mercy and purity peace and patience and suffering of injuries he teacheth us how to pray how to fast how to give Alms how to contemn the world and how to seek the Kingdom of God and its appendent righteousness And thus Christ being entred upon his Prophetical Office in these and the rest of his sermons he gives a clear testimony that he was not only an interpreter of the Law but a Law-giver and that this Law of Christ might retain some proportion at least with the Law of Moses Christ in his last sermon went up into a Mountain and from thence gave the Oracle I cannot stand to paraphrase on this or any other of his sermons but seeing now we find Christ in the exercise of his Prophetical Office let us observe first his Titles in this respect 2. The reasons of his being a Prophet 3. The Excellency of Christ above all other Prophets and then we have done SECT III. Of Christ's Prophetical Office 1. THe Titles of Christ in respect of his Prophetical Office were these 1. Sometimes he is called Doctor or Master Be ye not called Masters Mat. 23.10 for one is your Master even Christ The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Doctor Moderator teaching-Master a guide of the way 2. Sometimes he is called a Law-giver James 4.12 There is one Law-giver who is able to save and to destroy the Apostle speaks of the internal Government of the Conscience in which case the Lord is our Judge Isa 33.22 The Lord is our Law-giver the Lord is our King he will save us we must hear no voice in our Consciences but Gods no Doctrine in the Church but Christs No Offices institutions and worship must be allowed but such as he hath appointed and therefore when men brought in Forreign Doctrines it is said that they did not hold the head 3. Col. 2 19. Isa 9.6 Prov. 8.14 Sometimes he is called a Councellor and his name shall be called Wonderful Councellor Counsel is mine and sound Wisdom saith Christ I am understanding and I have strength Christ by his Office counsels men how to fly sin and how to please God and how to escape Hell Heb. 3.1 and how to be saved 4. Sometimes he is called the Apostle of our profession Wherefore holy brethren partakers of the Heavenly calling consider the Apostle and High Priest of our profession Christ Jesus God sent him as an Embassadour to make known his will he came not unsent the very word imports a Mission a sending Rom. 10.15 How shall they preach except they be sent let all those who run before they be sent take notice of this for this would not Christ do he was sent he was the Apostle of our profession 5. Sometimes he is called the Angel of the Covenant Mal. 3.1 even the Angel of the Covenant whom ye delight in Christ was the publisher of the Gospel-Covenant he declared the Gracious purpose of God towards the Elect held forth in the Covenant and in this respect he is called a Prophet Acts 3.22 and the Prophet John 7.40 and that Prophet John 6.14 John 6.14 this is of a truth that Prophet that should come into the World whose Office it was to impart Gods will unto the Sons of Men according unto the name Angel 6. Sometimes he is called the Mediatour of the New-Covenant Heb. 9.15 for this cause he is the Mediatour of the New-Testament saith the Apostle now a Mediatour is such a one as goes betwixt two parties at variance imparting the mind of the one to the other so as to breed a right understanding and thereby to work a complyance betwixt both and thus Christ is a Mediatour betwixt God and us By him it is that the mind and will of God is imparted to man no man hath seen God at any time John 1.18 the only begotten Son which is in the bosome of the Father he hath declared him and by him it is that we impart our mind unto God The smoak of the incense which goes with the prayers of the Saints ascends up before God out of the Angels hand This was typified in Moses Rev. 8.4 I stood between the Lord and you at that time to
shew you the Word of the Lord. Deut. 5 5. The Vulgar renders it thus Ego sequestor medius I was a Mediatour a Midler betwixt God and you and so Christ Jesus he is a Mediatour a Midler an Interpreter an Inter-messenger betwixt God and his People 2. The Reasons of Christs being a Prophet were these 1. That he might reveal and deliver to his people the will of his Father 2. That he might open and expound the same being once delivered 3. That he might make his Saints to understand and to believe the same being once opened 1. As a Prophet he delivers to the people his Fathers will both in his own Person and by his Servants the Ministers In his own Person when he was upon earth as a Minister of the Circumcision Rom. 15.8 Heb. 2 3. and by his Servants the Ministers from the beginning of their mission till the end of the World Thus the Gospel is called A great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Christ in his own personal preaching is said but to have begun to teach Acts 1.1 and the consummate publication was the sending of the holy Ghost to these Select Vessels who were to carry abroad this Treasure unto all the world it was begun by the Lord and it was confirmed by them that were the Disciples of the Lord. In this respect we cannot look on the publishing of the Gospel to the world but as very glorious was there not a resemblance of state and glory in the preaching of Christ You have heard how a forerunner was sent to prepare his way as an Herald to proclaim his approach and then was revealed the glory of the Lord but because the publication was not consummate till afterwards Eph. 4.8 Christ carries it on in greater state afterwards than he did before When he ascended up on high he then led captivity captive and gave gifts unto men as Princes in time of their solemn inauguration do some special Acts of magnificence and Honour they proclaim Pardons open Prisons Create Nobles fill Conduits with wine so Christ to testifie the glory of his Gospel at the day of his instalment and solemn readmission into his Fathers glory he proclaims the Gospel gives gifts unto men for the perfecting of the Saints Ver. 12. for the work of the Ministry for the edifying of the Body of Christ 2. As a Prophet he opens and expounds the Gospel Thus being in the Synagogue on the Sabbath-day Luke 4.17 18 21. he opened the book and he found the place where it was written the Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. and then he closed the book and said Luke 24.27 this day is this Scripture fulfilled in your ears And thus joyning himself with two of his Disciples going towards Emmaus he begun at Moses and all the Prophets and he expounded unto them in all the Scriptures the things concerning himself the Prophesies of Christ were dark and hard to be understood and therefore Christ came down from Heaven to discover such truths John 3.13 No man hath ascended up to Heaven i.e. to be acquainted with Gods secrets but he that came down from Heaven the gracious purpose of God towards lost mankind was a secret locked up in the breast of the Father and so it had been even to this day had not Christ who was in the bosome of the Father and one of his Privy Council revealed it unto us hence Christ is called the Interpreter of God Mat. 11.27 no man knoweth the Father save the Son and he to whomsoever the Son will reveal him by his interpretation Luke 24.45 Acts 10.14 3. As a Prophet he gives us to understand and to believe the Gospel Then opened he their understanding that they might understand the Scriptures and thus was the Case of Lydia whose heart the Lord opened he that first opens Scriptures at last opens hearts He is that true light which enlighteneth every man that cometh into the world John 1.9 he enlightens every believer not only with a common natural light but with a special supernatural light of saving spiritual and effectual knowledge now there is no Prophet can do this save only Jesus Christ he only is able to cause our hearts to believe and to understand the matter which he doth teach and reveal other Prophets may plant and water Paul may plant and Apollo may water but he and only he can give the increase other Prophets may teach and Baptize but unless Christ come in by the powerful presence of his Spirit 1 Pet. 2.5 Psal 127.1 they can never be able to save any one poor soul We as lively stones are built up a spiritual house saith Peter but except the Lord do build this house they labour in vain that build it O alas who is able to breath the Spirit of life into these dead stones John 5.25 but he of whom it is written The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear it shall live Who can awaken a dead soul out of a dead sleep And who can give light unto these blind eyes of ours but he of whom it is written Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light 3. The Excellencies of Christ above all other Prophets are in these respects 1. Other Prophets were but Types and shadows of this great Prophet even Moses himself was but a figure of him Acts 7.37 A Prophet shall the Lord God raise up unto you of your brethren like unto me saith Moses these words Like unto me do plainly shew that Moses was at the best but an image and shadow of Christ now as substances do far excel shadows so doth Christ far excel all the Prophets they were but shadows and forerunners to him 2. Other Prophets revealed but some part of Gods will and only at sometimes God saith the Apostle at sundry times and in divers manners spake in time-past unto the Fathers by the Prophets Heb. 1.1 i.e. he let out his light by little and little till the Day-star and Sun of Righteousness arose Ver. 2. but in these last dayes he hath spoken by his Son i.e. he had spoken more fully and plainly in this respect saith the Apostle the heirs of Life and Salvation were but children before Christs incarnation Gal. 14.1 2. As now we see but through a glass darkly towards what we shall do in the life to come so did they of old in comparison of us their light in comparison of ours was but an obscure and glimmering light Christs discovery of himself then was but a standing behind the wall a looking forth of the window Cant. 2.9 a shewing of himself through the
lattice 3. Other Prophets spake only to the ears of men but Christ spake and still speaks to the heart Revel 3.7 He hath the Keyes of David that openeth and no man shutteth that shutteth and no man openeth it is a similitude taken from them that keep the Keyes of a City or Castle without whom none can open or shut no more can any man open the heart or break in upon the Spirit but Christ he only is able to open the eyes of the mind by the secret kindly and powerful working of his own Spirit 4. Other Prophets preached wisdom unto men but only Christ preacheth men wise other Prophets warned men by telling them of their sins and denouncing the judgments of God but Christ reclaimed them and turned them from sin hence it is said that he taught as one having Authority and not as the Scribes John 5.25 it came daily and coldly from them but it came from him as being full of conviction and reproof 1 Cor. 2.4 full of the evident demonstration of the Spirit and of power 5. Other Prophets might not preach themselves the Apostle inveighs against self-commenders We dare not saith he make our selves of the number 2 Cor. 10.12 or compare our selves with some that commend themselves Yea Christ himself relating to himself as a meer man saith that his witness is not true if he bear witness of himself John 5.31 But in another place relating to himself as Mediator he speaks clean contrary John 8.14 Though I do bear record of my self yet my record is true Here then is a wide difference betwixt other Prophets in respect of their Office and Christs they might not preach themselves but he bears witness of himself because he hath not a greater in the point of our Justification Sanctification and Salvation to bear witness of them himself And hence are those self-predications of his which we find in Scriptures as Look unto me Isa 45.22 Mat. 11.28 Luke 24.27 and be ye saved all the ends of the earth Come unto me all ye that labour and are heavy laden And conferring with the two Disciples it is said that beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Surely it commends to us the Prophesie of Christ that he might preach and commend himself without any blot of Arrogancy or taking too much upon him 6. Other Prophets had their Commission and Authority from him Eccles 12.11 The words of the wise are as goads and as nails fastened by the Masters of the Assemblies which are given from one Shepherd i.e. the words of the wise are divine and Heavenly instructions the Masters of Assemblies are Gospel-Ministers and Christ is that one Shepherd from whom these words are given and from whom these Masters have their Authority 2 Cor. 5.20 Ezek. 20.46 are they not called Embassadours for Christ and doth not Ezekiel tell us that he must drop his words towards the South Now what is the meaning of that dropping It is a phrase borrowed from rain as the clouds from whence the rain descends have not their water Originally and natively in themselves but from the Sea so have not the Prophets a spirit of Prophesie of themselves but all is drawn up out of Christ as out of a full Sea of all excellent Wisdom and knowledge In him are all the Treasures a Sea an Ocean of knowledge and from him all the Prophets derived whatsoever they had SECT IV. Of Christs Miracles 2. THe Miracles of Christ this year were many now what were these Miracles but a pursuance of the Doctrines delivered in Christs Sermons One calls them A verification of Christs Doctrine a signal of Christs Sermons If we observe we shall find him to work most of his Miracles in actions of mercy indeed once he turned water into wine and sometimes he walked upon the waters but all the rest were actions of relief according to the design of God who would have him manifest his power in shewing mercy and relief to men Amongst all his Miracles done this year now was it that at Cana where he wrought the first Miracle he does a second a certain Noble man or Courtier or little King as some would have it came to Jesus and besought him to come down to his house John 4.47 and to heal his Son who was at the point of Death We do not find Christ often attended with Nobility but here he is Not many wise men after the flesh not many mighty 1 Cor. 1.26 not many noble are called yet God forbid but that some are and may be this noble Ruler listens after Christ in his necessity happy was it for him that his Son was sick for else he had not been so well acquainted with his Saviour O we are loth to come to Christ till we see a need a necessity for it and hence it is that Christ sends weakness sicknesses infirmities oppositions and many afflictions that he may be sought unto Come then are we afflicted whither should we go but to Cana to seek Christ whither should we go but to that Cana of Heaven where our water will be turned into wine where our Physitian lives that knows how to cure souls and bodies and all that we may once say It is good for me that I was afflicted The first answer Christ gives this Nobleman is a word of reproof John 4.48 Except ye see signs and wonders ye will not believe Incredulity was the common disease of the Jews which no receipt could cure but wonders A wicked and Adulterous generation seeks after signs the Doctrine of Christ and all the Divine words that he spake must be made up with Miracles or they will not believe it was a soul fault and a dangerous one Ye will not believe What is it that condemns the world but unbelief Here 's a Noble Capernaite that probably had heard many a Sermon of Jesus Christ and yet here is Taxed with unbelief if such as we that live under the clear Sun-shine of the Gospel shall not believe O what a sin is this Christs next answer to this Nobleman is a word of comfort Ver. 50. Go thy way thy Son liveth Oh the meekness and mercy of Jesus Christ when we would have looked that he should have punished this Suitor for not believing he condescends to him that he may believe as some tender mothers that give the breast to their unquiet children instead of the rod so usually deals Christ with our perversness Go thy way thy Son liveth with one word doth Christ heal two Patients the Son and the Father the Sons feaver and the Fathers unbelief we cannot but observe here the steps of Faith he that believed somewhat ere he came and more when he went he grew to more and more saith in the way and when he came home he enlarged his faith to all the skirts of his family And the
not Christ come down sinners could not have gone up into Heaven and therefore that they might ascend he descends 2. I come down from Heaven not to do mine own will Heb. 3.1 2. but the will of him that sent me his Father had sent him on purpose to receive and to save sinners and to this purpose he is called the Apostle of our profession who was faithful to him that appointed him as also Moses was faithful in all his house His Father could not send him on any errand but he was sure to do it his Fathers mission was a strong demonstration that Christ was willing to receive those sinners that would but come to him Again Jesus stood and cryed saying if any man thirst John 7.37 let him come unto me and drink the very pith heart and marrow of the Gospel is contained in these words the occasion of them was thus on that last day of the Feast of Tabernacles the Jews were wont with great solemnity to draw water out of the fountain of Siloam at the foot of Mount Sion and to bring it to the Altar singing out of Isaiah Isa 12.3 With joy shall ye draw water out of the wells of Salvation now Christ takes them at this Custom and recalls them from earthly to heavenly waters alluding to that of Isaiah Isa 55.1 3. Ho every one that thirsteth come ye to the waters Incline your ears and come unto me and your souls shall live The Father saith come the Son saith come the Spirit saith come yea Rev. 22.17 the Spirit and the Bride say come and let him that heareth say come and let him that is a thirst come and whosoever will let him drink of the water of life freely All the time of Christs Ministry we see him tyring himself in going about from place to place upon no other errand than this to cry at the markets Ho every one that thirsteth come ye to the waters if any sinners love life if any will go to heaven let them come to me and I will shew them the way to my Fathers bosom and endear them to my Fathers heart Again hither tend all those Arguments of God and Christ to draw souls to themselves Thus God draws 1. From his equity Hear now O house of Israel Ezek. 18.25 is not my way equal or are not your wayes unequal q. d. I appeal to your very consciences is this equal that sinners should go on in sin and Trespass against him that is so willing to receive and save poor sinners 2. From our ruine in case we go on in sin Ezek. 18.31 Cast away from you all your Transgressions whereby ye have Transgressed and make you a new heart and a new Spirit for why will ye dye O house of Israel 3. From his own dislike and displeasure at our ruine I have no pleasure in the death of him that dyeth Ver. 32. saith the Lord God wherefore turn your souls and live ye 4. From his mercy and readiness to pardon sinners Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Hos 14.4 John 3.16 5. From the freeness of his love I will love them freely and God so loved the world so fully so fatherly so freely that he gave his only begotten Son c. and I will give unto him that is athirst of the fountain of the water of life freely 6. From the sweetness of his Name Rev. 21.6 Exod. 34.6 7. Isa 48.18 19. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity Transgression and sin 7. From the benefits that would follow O that thou hadst hearkened to my commandments then had thy peace been as a River and thy righteousness as the waves of the Sea thy seed also had been as the Sand and the off-spring of thy bowels like the gravel thereof 8. From his Oath As I live saith the Lord I desire not the death of a sinner but rather that he should turn from his wickedness and live O happy creatures saith Tertullian for whom God swears O unbelieving wretches if we will not trust God swearing Ezek. 33.61 Ezek. 33.11 Mich. 6.3 Isa 5.4 Isa 5.3 9. From his expostulations Turn ye turn ye from your evil wayes for why will ye dye O house of Israel O my people what have I done to thee and wherein have I wearied thee testifie against me what could I have done more for my vineyard than I have done wherefore when I looked that it should bring forth grapes brought it forth wild grapes Mich. 6.2 10. From his appeals Judge now O ye inhabitants of Judah and Jerusalem and hear O ye mountains the Lords controversie and ye strong foundations of the earth Deut. 5.29 for the Lord hath a controversie with his people and he will plead with Israel 11. From his groans Oh that there were such an heart in them that they would fear me and keep my commandments alwayes Deut. 32.29 that it might be well with them and their children for ever And oh that they were wise that they understood this that they would consider their latter end 12. Hos 11.8 From his loathness to give men up How shall I give thee up Ephraim how shall I deliver thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within me my repentings are kindled together O the goodness of God! And as God the Father so God the Son draws Arguments to win souls to himself 1. From his coming it was the very purpose and design of his coming down from Heaven to receive sinners 1 Tim. 1.15 This is a faithful saying sayes Paul and worthy of all acceptation that Christ Jesus came into the world to save sinners 2. From his fair demeanour and behaviour towards sinners this was so open and notorious that it was turned to his disgrace and opprobry Mat. 11.19 Behold a friend of Publicans and sinners And the Scribes and Pharisees murmured at him Luke 5.30 and his Disciples saying Why do ye eat and drink with Publicans and Sinners 3. From his owning of sinners and answering for them in this respect Luke 5.31 32. And Jesus answering said unto them they that are whole need not a Physitian but they that are sick I came not to call the righteous but Sinners to repentance 4. From his rejoycing at sinners conversion indeed we never read of Christs Laughter and we seldom read of Christs joy but when it is at any time recorded it is at the Conversion of a poor soul he had little else to comfort himself in being a man of sorrows but in this he rejoyced exceedingly Luke 10.21 In that hour Jesus rejoyced in Spirit
it was in that hour when he saw an handsel of the fruit of his Disciples Ministry as an earnest of the many thousands that should afterwards come in John 11.15 And I am glad for your sakes that I was not there said Christ when Lazarus was dead But why was he glad It follows to the intent ye might believe He rejoyced if any of his got faith a little more faith more and more faith Luke 19.41 42. 5. From grief in case of sinners not repenting witness his tears over Jerusalem and those speeches of his And when he was come near he beheld the City and wept over it saying if thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes Look as it is with a man carrying to be buried his wife weeps his children weep his friends weep so our Saviour follows Jerusalem to the grave and when he can do no more for it he rings out this doleful passing-bell Mat. 23.37 O that thou hadst known c. 6. From his wishes groanings O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as an hen gathers her Chickens under her wings and ye would not In this Argument before we pass it observe we the several passages here 's first the groan Oh! this Aspiration argues a compassionate pang of grief it ran to the very heart of Christ that Jerusalem had neglected their souls salvation Oh Jerusalem Secondly here 's an ingemination or a double calling on Jerusalem O Jerusalem Jerusalem the name doubled expresseth great affection in the speaker as when David doubled the name Absolom it is said the King was much moved 2 Sam. 18.33 and so he cryed O my Son Absolom my Son my Son Absolom thirdly here 's the monstrous sin wherewith the Lord charges Jerusalem Thou that killest the Prophets and stonest them which are sent unto thee Jerusalem was the very slaughter-house of the Prophets in so much that very few of the Prophets had been murthered elsewhere and so comparatively Christ speaks it cannot be that a Prophet perish out of Jerusalem Fourthly Luke 13.33 here 's Christs willingness to save Jerusalem which he discovers 1. In his frequent applications to it how often q. d. not once nor twice nor thrice but many and many a time have I come to Jerusalem and spoke to Jerusalem and wooed Jerusalem how often 2. In the acting exercising and putting forth of his will how often would I have gathered thy children together The will of Christ was serious though not absolute I know his divine will absolutely considered could not have been resisted but this was * There is voluntas absoluta efficax deceinens infalibiliter producens effectum volitum voluntas conditionata revelata approbationis simplicis complacentia August tract 15. in John not his absolute will but only a will of divine complacency and so he would not have the death of any but that all should live or he speaks here of his humane ministerial will say some and not of his divine many a Sermon had he preached and many an Exhortation had he dropped and every Sermon every Exhortation proclaimed his willingness I would yea that I would have gathered thy children together 3. In resemblance of his willingness Christ would have gathered Jerusalems children as the hen gathers her chickens under her wings in the metaphor Christs care is admirably displayed 1. As the hen with her wings covers the unfeathered chickens 2. As the hen provides for their food not eating her self till they are filled 3. As the hen defends her chickens from the ravenous birds so that to blood she will fight in their defence so hath Christs care been for Jerusalem No bird saith Austin expresseth such tender love to her young ones as the hen doth no fowls so discover themselves to be mothers as hens do other birds we know to be mothers when we see them in their nest but no other way only the hen discovers her self to be a mother when her chickens do not follow her for then her feathers stand up her wings hang down she clocketh mournfully and goeth feebly now in respect of this singular love Christ compares himself to an hen As an hen gathers her chickens so would I have gathered Jerusalem 4. In that he adds so dolefully but ye would not I would but ye would not q. d. in me no care so great as to save your souls in you no care so little as your souls Salvation I strove towards you in acts of love and you strove towards me in acts of ingratitude I would have done you good but you would not receive it I would yea how often would I but ye would not 2. Christs reception of sinners appears yet more in his practise How welcome were all sorts of sinners unto him He casts out none that acknowledged him for the Messiah he turned none away that gave up their souls to be saved by him in his own way This he manifests 1. Parabolically 2. Really 1. Parabolically especially in those three Parables of the lost Groat and of the lost Sheep and of the lost Son I shall instance in this last Luke 15.20 which may well serve for all the rest When the Prodigal was yet afar off his Father saw him and had compassion on him and ran and fell on his neck and kissed him In these words observe 1. His Father sees him before he sees his Father no sooner a sinner thinks of Heaven but the Lord spies him and takes notice of him 2. The Lord sees him whiles he was yet a great way off he was but in the beginning of his way his Father might have let him alone till he had come quite home to his house and it had been a singular mercy to have bid him welcome then but he takes notice of him yet a great way off sinners may be far off from God in their own apprehensions and yet the Lord even then draws near whiles thus they apprehend 3. His Father had pity or compassion on him the Lords bowels even yearn and work and stir within him at the sight of his returning prodigals when Ephraim had bemoaned himself Thou hast chastised me and I was chastised Jer. 31.18 19 ver 20. as a bullock unaccostomed to the yoak why then cries God Is Ephraim my dear son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. 4. His Father run there is much in this As 1. It had been mercy though his Father had stood still till his Son had come 2. What a mercy is this that his Father will go and give his Son the meeting 3. But above all oh what abundant mercy
call we this that the Father will not go but run If he would needs meet his Son might he not have walked towards him in a soft slow pace O no if a sinner will but come or creep towards Christ mercy will not go a foot-pace but run to meet him bowels full of mercy out-pace bowels pinched with hunger Gods mercy is over all his works and so it is over all our needs and over all our sins 5. He ran and fell on his neck i.e. he hugged and embraced him O wonder who would not have been loth to have touched him was he not in his loathsome stinking rags smelt he not of the hogs and swine he lately kept would not some dainty stomacks have been ready to have cast all up upon such embracements Ezek. 16.6 we see mercy is not nice When I passed by saith God I saw thee polluted in thy own blood and I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live that very time of her blood was the time of love then the Lord spread his Spirit over her and covered her nakedness and swore unto her Ver. 8. and entred into a Covenant with her and she became his 6. He ran and fell on his neck and kissed him who would have brooked a person in so filthy a pickle what kiss those lips that have been so lately lapping in the hogs trough those lips that had so often kissed those base and beggarly and abominable Harlots one would think he should rather have kicked than kissed him there is a passage somewhat like this and Esau ran to meet Jacob Gen. 33.4 and he embraced him and fell on his neck and kissed him before he had thought to have killed him but now he kissed him it s not to tell how dear the Father was to his Prodigal Son when he ran and fell on his neck and embraced and kissed him The scope of the Parable is this that Christ is willing and glad to receive sinners Ezek. 33.11 Turn ye turn ye from your evil wayes for why will ye dye O house of Israel 2. Christ manifests this willingness in his practice really amongst many instances I shall insist only on one a notable instance of this year One of the Pharisees named Simon invited Christ to eat with him Luke 36.37 into whose house when he had entred a certain woman that was a sinner abiding there in the City heard of it a widow she was and prompted by her wealth and youth to an intemperate life she came to Jesus in the Pharisees house and no sooner come but she layes her burthen at Jesus's feet and presents him with a broken heart Ver. 38. and weeping eye and an Alabaster Box of Oyntment She stood at his feet behind him weeping and began to wash his feet with her tears and to wipe them with the hairs of her head and she kissed his feet and Anointed them with Oyntment 1. She stands at his feet a sign of her humility O what a change She that was before married to a Noble personage a Native of the Town Castle of Magdal from whence she had her name of Magdalen and she that now was a widow and therefore took her liberty of pride and lust who so proud and vile as Mary Magdalen at this time she comes in remorse and regret for her sins and throwing away her former pride she stoops and waits and humbly stands at Jesus feet 2. She stood at his feet behind him a blushing sign of faith it comprehends in it a Tacite confession of her Sins she knew her self unworthy of Christs presence she durst not look him in the face but believingly she waits behind him her shame speaks her repentance and her waiting on him and not flying from him bespeaks her faith 3. She stood at his feet behind him weeping her grief burst out in tears she heeds not the feast or feaster though usually they are accompanied with joy and mirth and musick and such feasts attended with such vanities she many a time had probably observed yet now she comes in trembling to this feast and falling down before Christ she weeps and weeps bitterly for her sins 4. She began to wash his feet with tears her tears were not feigned but fruitful she wept a shower of tears one considering her tears cries it out Terra rigat coelum the very earth bedews heaven her eyes that before were abused to lust are now fountains of tears she poures out a flood great enough to wash the feet of her blessed Jesus this was the manner of the Jews to eat their meat lying down John 13.23 and Leaning on their Elbows or if many eat together leaning in the bosoms of one another thus at the Passover it is said that there was leaning on Jesus bosom one of his disciples whom Jesus loved And in this posture Jesus sitting or lying at meat Mary had the convenience to weep on his feet which he had cast behind his fellow and O how she weeps a main the Tears so Trickle that she begins to wash Christs feet she not only waters them Jer. 6.1 but washes them that which Jeremy wished Oh that my head were waters and mine eyes a Fountain of Tears Mary fulfills for her head is waters and her eyes are fountains Rivers of Tears run down her eyes O she had pierced Christ with her sins and now she weeps over him whom she had pierced crying out as we may imagine O my sins and O my Christ O foul sins and O sweet Jesus 5. She wipes his feet with the Hairs of her Head her hair added to her beauty sometimes in curling rings or in seemly sheds she made it a snare for men but now she consecrates it to her Lord and makes it a Towel to wipe Christs feet withall O here 's a worthy fruit of serious repentance the Apostle calls it an holy revenge 6. She kissed his feet 2 Cor. 7.11 in token of her new chioce and new love and new affection her kisses had formerly been to wantons but now she bestows them on the feet of Christ 7. She anointed them with ointment which expression was so great an extasie of love and sorrow and adoration that to anoint the feet of the greatest Monarch was long unknown and in all the pomps of Roman prodigality it was never used till Otho taught it Nero. When Simon observed this sinner so busie in the expresses of her Religion he thought within himself that Christ was no Prophet that he did not know her to be a sinner for although the Jews Religion did permit harlots to live and to enjoy the priviledges of the Nation save that their oblations were refused yet the Pharisees who pretended to a greater degree of sanctity than others would not admit them to civil usages or to the benefits of ordinary society and hence Simon made an objection within
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
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
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
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
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
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
earthly men included in him and Christ had all his elect whose names are written in heaven and therefore called Heavenly men included in him so that now whatsoever Christ did it is reckoned by God as if done by us and for us When Christ arose he arose as our head and as a common Person and in God's account we arose with him and in him As among all the sheaves in the Field there was some one sheaf that in the name and room of all the rest was lift up and waved before the Lord so when all were dead Christ as the first-fruits rose again from the dead and by this act of his resurrection all the Elect from the beginning of the World to the end are risen with him and in him He is the first fruits of them that sleep 1 Cor. 15.20 though the Saints are a sleep yet are they vertually risen already with Christ because he is their first-fruits Let this ever be remembred that Christ rose again as the first-fruits as the second man as an head as a common Person 2. That Christ rose again by his own Power this he meant when he said John 2.19 destroy this Temple and in three days I will raise it up He saith not destroy you and some other shall raise it up no no but I even I my self will do it yea and I will do it by my own Power and vertue here is a plain argument of the Divine nature of Christ for none ever did ever could do that but God himself some were raised before Christ was incarnate but not any by himself or by his own proper Power only a Power was imparted to some Prophet by God for that time and turn and so they were raised but Christ rose again not by a Power imparted to some but by his own Power The Widows son of Sarephtah was raised by Elias and the Shunamites son was raised by Elisha both these were raised by others and those others that raised them did it not by their own power but by a power given them from above and therefore though in their life-time they raised others yet being dead they could not raise themselves but Jesus Christ did not only in his life-time raise others but also being dead and laid in his grave and pressed with stones and watched by Souldiers and sought to be deteined by all the Power of darkness yet he as a conqueror by his own Power raised himself he caused all things by the strength of his own arme to give way unto himself I have Power to lay down my life and I have Power to take it up again an equal Power to take it up as to lay it down John 10.18 But against this it may be objected The God of our Fathers raised up Jesus Acts. 5.30 Acts. 3.24 whom God hath raised up having loosed the pains of death In many places the resurrection of Christ is ascribed to his Father how then is he said to raise up himself by his own Power I answer it is true that the Father raised him and yet this contradicts not but that he raised up himself Whatsoever the Father doth I do saith Christ Christ's resurrection is the indivisible work of the blessed Trinity it is a work common to all the three persons there is but one power of the Father and of the Son so that of both it is truly verified the Father raised him and the Son raised himself Mat. 28.2 3. That Christ rose again with an Earthquake and behold there was a great Earthquake for the Angel of the Lord descended from heaven The earth shook at his death and now it trembles at his Resurrection plainly speaking that it could neither endure his suffering nor hinder his rising As a Lion with a Roar is said to make the Bed wherein he lies to tremble so this Lion of the tribe of Judah was able with his voice or sight to make his Bed the earth wherein he lay to tremble no sooner he shakes himself but he shakes the earth at his first motion the earth moves and now was fulfilled that prophesie Psal 114.7 Tremble thou earth at the presence of the Lord at the presence of the God of Jacob. It is not for us curiously to enquire into the cause of this earthquake certainly the cause was above Natures reach it was not any hollow wind got into the bowels of the earth but either it was Christ's rising or the Angels descending the earth either danced for joy that Christ was risen or it trembled for fear that men would no believe his resurrection The Evangelist seems to lay it on the Angel for the Angel of the Lord descended from heaven sure the power of Angels is very great they can move all corporeal things almost in an instant they can stir up tempests they can shake the earth move the waters only all their power is subjected to God's will Bless the Lord all ye Angels that excel in strength Psal 103.20 that do his Will it was the Will of God that now an Angel should take hold on the pillars of the earth and make it shake no wonder if for fear of him the keepers shake Mat. 28.4 and become as dead men and if one Angel be able to shake the earth and to shake the Keepers those armed Souldiers that were set to watch the Tomb what then will Christ himself do when he shall come to judgment the second time with many thousand thousands of Angels Oh now terrible and fearful will his coming be As at Christs Resurrection so at the last Resurrection there will be earthquakes in divers places Mat. 24.7 Christ hath shewed and he will shew himself to be the absolute Lord of heaven and earth see how the earth trembling under his feet doth as it were pay him homage and behold there was a great Earthquake Mat. 28.2 4. That Christ rose again Angels ministring to him An Angel came and rolled back the stone from the door and sate upon it Christs Power was not included in the grave or on the earth but extended to Heaven and to the Hosts therein however the chief Priests and Pharisees conspired together to close him in the earth they sealed the stone and set a watch they made all as sure as possibly they could yet the Angels of heaven are ready to wait on him as their Sovereign Lord. An Angel descended to role away the Stone not that Christ was unable to do it himsef he shook the earth and could he not lift up a stone O yes but thus he would manifest his Power by declaring his Power over the mighty Angels he needed but to say unto his Angel do this and he doth it I find some difference amongst Authors why an Angel should role away the Stone some think it was only for the womens sake that they might go into the Sepulchre and take a view of the empty Tomb and so be satisfied that Christ was
Christ after his Resurrection he was full of the Spirit he was enlivened immediately by the Spirit of God which flowed into him and that supplied the absence of all other things 6. He had an agile body it was in his pleasure to move as well upwards as downwards as it may appear by the ascension of his Body into heaven which was not caused by constrainâ— or by any violent motion but a property agreeing to all bodies glorified Aug. liâ— 22. de Câ—v Dei cap. ult Augustine hath an expression concerning the glorified Saints that they shall move to any place they wâ—ll and assoon as they will they shall move up and down like a thought how much more mâ—y it be said of the Body of Christ 7. He had a glorious body this appeared in his Transfiguration when his face did shine as the Sun Mat. 17.2 and his rayment was white as light but especially after his Resurrection and Ascension Rev. 1.14 15. Phil. 3.21 when his head and his hairs were white like wool as white as snow and his eyes were as a flame of fire and his feet like unto fine brass as if they burned in a furnace the glorified bodies of Saints which are fashioned like unto his glorious body are said to shine like stars Dan. 12.3 or like the Sun it self Matth. 13.43 O then how glorious is the Sun of righteousness from whence all those Suns and Stars do borrow their Light It is true that from his Resurrection until his Ascension his body appeared not thus glorious unto them that saw it But whâ—ther his Glory was delaied and he was not possessed of it duâ—ing his forty daies abode upon the earth or whether he so far condescended for his Disciples sake as to keep in his Glory that it might not dazle them and therefore appeared sometimes in the form of a Gardiner John 20.15 John 20.15 and sometimes in the form of a stranger Luke 24 18. Luke 24.18 and sometimes in another form Mark 16.12 Mark 16.12 and sometimes in his own form in the same form wherein he lived before he was crucified John 20.20 27. Joh. 20.20 27 is hard to determine I am apt to think that in some sort he might draw in the beams of his Glory and yet that he was not entred into that sulness of glory as after his Ascension and so some expound those words of Christ to Mary Touch me not for I am not yet ascended to my Father q. d. fix not thy thoughts so much upon my present condition for I am not yet attained to the highest pitch of my exaltation nor shall I until I ascend unto my Father Vse Rom. 1.4 From this Resurrection of Christ how are we informed that Christ is the Son of God Thus Paul speaks he was declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead And how are we informed that Christ is Lord over all things that are Rom. 14.9 For to this end Christ both died and rose and revived 1 Cor. 15.20 that he might be Lord both of the dead and living And how are we informed that Christ rose again for us as one that stood instead and room of all the Elect but now is Christ risen from the dead and become the first-fruits of them that sleep And how are we informed that by his resurrection we are justified Rom. 4.25 1 Pet. 1.5 who was delivered for our offences and was raised again for our justification and that by his resurrection we are regenerate for he hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead And that by his resurrection we are sanctified for as he was raised up from the dead by the glory of his Father Rom. 6.4 even so we also should walk in newness of life and that by his resurrection at the last day we shall be raised Rom. 8.11 for if the Spirit of him that raised up Jesus from the dead shall also quicken our mortal bodies and that by his resurrection finally we shall be saved for after we are raised we shall never die any more but be equal unto the Angels and be the children of God Luke 20.36 as being the children of the resurrection of Christ Thus far the position Christ rose again the third day Now for the proof SECT IV. Of the Arguments of Christ 's Resurrection CHrist after his passion shewed himself alive by many infallible proofs Acts 1.3 And so he had need to perswade men into the faith of so strange a truth if we consult with antiquity or novelty with primitive times or later times never was matter carried on with more scruple and slowness of belief with more doubts and difficulties than was this truth of Christ's resurrection Mary Magdalen saw it first and reported it But they believed her not Mark 16.10 the two Disciples that went to Emmaus they saw it also and reported it but they believed them not Luke 24.37 divers women together saw him and came and told the Disciples but their words seemed to them as idle tales and they believed them not Luke 24.11 They all saw him and even seeing him Yet they believed not for joy but wondred Luke 24.41 When the wonder was over and the rest told it but to one that happened to be absent you know how peremptory he was Not he except he saw in his hands the print of the nails and put his fingers into the print of the nails and thrust his hands into his side he would not believe John 20.25 In after-times the whole world stopt their ears at this report of the resurrection of Christ it was with the Grecians at Athens a very scorn When they heard of the Resurrection of the dead some mocked Acts 17.32 It was with Festus the great Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sickness of the brain a plain phrenzy Festus said with a loud voice Paul thou art besides thy self much learning doth make thee mad Acts 28.24 But come we to our own times the resurrection of Christ is to this day as much opposed by Jews and Atheists as any one Article of our Creed And surely we had need to look to it for if Christ be not risen as the Apostle argues then is our preaching vain and your faith is also vain 1 Cor. 15.14 If Christ be not risen ye are yet in your sins and they which are fallen asleep in Christ are perished 1 Cor. 15.17 18. Of all the precious truths in the Book of God we had need to preserve this truth and to be well skilled in the defending of this truth of the resurrection of Christ Some talk of a tolleration of all Religions and some desire that the Jews may have free commerce amongst us it will then be time as I think to be well armed at this point Let the ordinary Professors of our times
this day and there will vertue come out of him It was Christ's care to wean Mary from the comfort of his external presence and to teach her how to embrace him by a true and lively faith he was not long to be seen in his visible shape being shortly to ascend unto his Father and therefore the main business was to learn that touch that would both continue and do her good to her souls health And I believe for this very cause Christ would not stay long with any of his Disciples at any time he only appeared to manifest himself and to prove his resurrection and then to wean tâ—em from all sensual and carnal touching he would quickly have been gone Observe that a Spitual touch of Christ by faith is that which Christ prefers before all touches it is the Apostles saying henceforth know we no man aftâ—r the flâ—sh yea though we ha e known Christ after the flesh yet now henceforth know we him no more The words have a double interpretation As 1. Henceforth know we him no more if we had any earthly carnal thoughts of Christ like unto the rest of the Jews that he as the King of Israel should begin an earthly Temporal Kingdom and that we should enjoy all manner of earthly carnal priviledges as honour riches power yet now we knoâ— him no more we have put off all such carnal imaginations of his Kingdom Or 2. Henceforth know we him no more we stand no longer affected towards Christ after any meerely humane civil or natural manner of affections such as those bear to him who conversed with him before his resurrection but altogether in a divine and Spiritual manner agreeable to the state of glory whereunto he is exalted Some vilified the Ministry of Paul below that of the rest of the Apostles because he had not been conversant with Christ in the flesh to which Paul answers away with this fleshly knowledg henceforth know we no man after the flesh our way to deal with Christ is in a Spiritual manner yea the blessing is upon this manner and not on that blessed are they that have not seen and yet have believed It is said of Mary his mother that she had a double conception of Jesus Christ one in the womb of her body another in the womb of her soul the first indeed was more miraculous the second more benefical that was a priviledg singular to her self but this was her happiness common to all the chosen it is the work of the inward man that God accepts a Spiritual touch of Christ by faith is that which Christ prefers before all touches 2. But go to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God this was the command of Christ instead of touching him she must go with a message to his Apostles and this was more beneficial both to her and them The first preacher of this resurrection besides the Angels was Mary Magdalen she that before had seven devils cast out of her had now the holy Spirit within her she that was but a woman is now by Christ made an Apostle Apostolorum Apostola the Apostles for to them she was sent and the message she was to deliver it was Christ's rising and ascending and what were they but the Gospel yea the very Gospel of the Gospel this was the first Sermon that ever was made by any mortals of Christ's resurrection and this her fact had some reference unto Eves fault a woman was the first messenger of this our joy because a woman was the first Minister of that our sorrow But what means he to speak of the ascension when as yet we are but upon the resurrection I suppose this was to prevent their mistake who might have thought if Christ be risen why then we shall have his company again as heretofore no saith Christ I am not risen to make any abode with you or to converse with you on earth as formerly my rising is in reference to my ascending look how the stars no sooner rise but they are immediatly in their ascendent so Christ no sooner risen but he is presently upon his ascending up But whither will he ascend to his Father and our Father to his God and our God Every word is a step or round of Jacobs ladder by which we may ascend up into heaven As 1. Father is a name of much good will there is in it bowels of compassion Oh what tenderness is in a Father and yet many a Father wants good means to express his good will unto his Child now therefore God is added that he may not be thought to be defective in that way Oh Blessed message this is the voice of a Father to his Son all that I have is thine Luke 15.31 Now if this Father be also God and if all that is God's to be also ours what can we desire more than all that God hath or all that ever God was worth Oh but here 's the question whether his Father and God be also ours that he is Christ s Father and Christ's God is without all question but that his Father should be our Father and that his God should be our God this were a Gospel indeed O then what a Gospel is this Go to my brethren and say unto them that our relations and interests are all but one the same Father that is mine is theirs and the same God that is mine is theirs his relations are made ours and our relations are made his interchangeably No wonder if Luther tells us that the best divinity lay in pronouns for as there is no comfort in heaven without God and no comfort in God without a Father so neither is there comfort in Father Heaven or God without ours to give us a property in them all O the blessed news that Christ tells Mary and that Mary tells us I ascend to my Father and your Father to my God and your God Oh what dull hearts have we that are not more affected with this blessed news no sooner was Christ risen from the dead but he takes care in all haste to appear to Mary and no sooner he appears to her but he sends her away in all haste to others go to my brethren and tell it them he would both have Mary and the rest of his Apostles to hear of his loving kindness betimes in the morning why alas they had for some dayes been amazed with sorrow and fear but now he provides for their joy and no sooner they heard the news but theâ— joy according to the joy in harvest and as men rejoyce when they divide they spoyl Christ's resurrection was a cause of unspeakable joy to them how is it that we hear the same glad tydings Isa 9.3 and yet we are no more affected with them come Christians sith the occasion extends to us and is of equal concernment to us let us tune our hearts to this key that as upon
that treadeth in the wine-fat q. d. here 's nothing but skars and wounds and blood if thou art so mighty to save How comes thy apparrel to be so red and sprinkled or stained with blood to which Christ answers I have troden the wine-press alone and I will tread them in mine anger I was troad and pressed till the very blood streamed out of my hands and feet and side so pressed that they pressed the very soul out of my body See here Behold my hands and my feet and my side that it is I my self I have tread the wine-press alone But as I was troad so I will tread up he gets and he treads on them that troad on him his enemies of Edom and Bozrah are now like so many clusters under his feet and he tramples upon them as upon Grapes in a fat till he makes the blood spring out of them and all to sprinkle his garments as if he had come out of the wine press indeed See here a double sight his own blood and his enemies blood here 's the blood of the Lamb that was slain and the blood of the Dragon that was troaden upon here 's a show both of his passion and his resurrection of his suffering and triumphing another text of this nature And one shall say unto him What are these wounds in thy hands then he shall answer Those with which I was wounded in the house of my friends Zach. 13.6 I know in the stead of Christ some have imployed these words to the false Prophets as if they had passed through the Churches discipline and so had received their wounds But others refer them to Jesus Christ of whom without controversy the next verse speaks and of whom the first verse of this chapter speaks and to whom after a long Parenthesis the Prophet seems to return And one shall say unto him who was the fountain opened what are these wounds in thy hands or as the Septuagint in the midst of thy hands a wonder it is to see those prints and skars in the hands of Christ and therefore is the question What are these wounds to which Christ answers Those with which I was wounded in the house of my friends i.e. in the house of my beloved the children of Israel my brethren according to the flesh the people of the Jews why these are the wounds they gave me and which now I shew as the signs of my victory and as the marks of my resurrection Thus far of the first head the apparition of Christ 2. For the fruits of this apparition they contain Thomas's confession and Christ's commendation of him in some respects 1. Thomas's confession And Thomas answered and said unto him my Lord my God a few words but of great weight 1. He acknowledgeth Christ a Lord Mat. 28.18 into whose hands are put the very keys of heaven all power is given unto me in heaveâ— in earth 2. He acknowlegeth Christ God whom he saw with his eyes and felt with his hands he looks on not as a meer man but as God and as the second person in the God-head 3. He acknowledgeth Christ to be his Lord and his God this apropriating of Christ is the right character of a faith by which he brings home all the benefits of Christ unto his own soul I shall a while insist on all these 1. He acknowledgeth Christ a Lord How is he a Lord I answer 1. By essence as God is Lord so Christ is Lord the Father is Lord the Son is Lord and the Holy Ghost is Lord and yet they are not three Lords but one Lord. 2. By creation Christ is before all things saith the Apostle and by him all things consist Col. 1.17 This very thing is an argument of his Lordship To us there is but one Lord Jesus Christ 1 Cor. 8.9 by whom are all things and we by him 3. By redemption unction office and Mediatorship unto which he was designed by his Father Act. 2.36 and therefore the Apostle saith that God hath made him Lord and Christ he is a Lord by his office and by the accomplishment of his office in dying rising and reviving he became Lord both of quick and dead For to this end Christ both dyed and rose Rom. 14 9. and revived that he might be Lord both of dead and living And thus he is a Lord in two respects 1. A Lord in Authority to command whom and what he will he only is Lord over our persons over our faith over our consciences to him only we must say Lord what wilt thou have me to do Lord save us or we perish 2. A Lord be is in power he hath power to forgive and power to cleanse he hath power to justifie and power to sanctifie he hath power to quicken and power to save to the uttermost all that come unto God by him he hath power to hold fast his sheep and power to cast out the accuser of the brethren he hath power to put down all his enemies and power to subdue all things unto himself in every of these respects Christ is a Lord. True say blasphemers he is Lord by office but he is not Lord by essence as God is Lord No peruse some texts in the Old Testament where the title of Lord is essentially spoken of and we shall find the very same texts and titles applyed to Christ in the New Testament As for instance in Isa 6.5 Woe is me saith Esay for mine eyes have seen the King the Lord of hoasts now this John refers to Christ these things saith Esaias when he saw his Glory Isa 6.5 and speak of him In Psal 68.17 18. the Lord is among them as in Sinai in the holy place thou hast ascended on high thou hast led captivity captive thou hast received gifts for men now this the Apostle applyes to Christ when he ascended up on high he led captivity captive and gave gifts unto men In Psal 110.1 Psal 110.1 the Lord said unto my Lord sit thou at my right hand Joh. 12.41 until I make thine enemies thy foot-stool Now this Jesus Christ applies to himself Psal 68.17 saying that David in spirit called him Lord saying the Lord said unto my Lord. In Isa 40.3 the voice of him that cryeth in the wilderness prepare ye the way of the Lord now this the Evangelist applies to Christ Eph. 4.8 This is he that was spoken of by the Prophet Esay saying the voice of one crying in the wilderness prepare ye the way of the Lord. No wonder if Thomas call Christ Lord why both the Old and New-Testament agree in this that Christ is Lord Lord by creation and Lord by redemption Lord by office and Lord by essence Mat. 2.44 45. Isa 4.5 Mat. 3.3 2. He acknowledgeth Christ to be God as well as Lord my Lord and my God But how is he God I answer not only by participation similitude or in some
obedience and death depends upon Christ's resurrection for then it was that Christ himself was justified and then he was justified as a common person representing us therein so that we were then justified with him and in him and we are said to be risen with him and to sit with him in heavenly places Burges one admirably judicious saith that justification is given to Christ's resurrection as a priviledge flowing from its efficient cause Indeed Christ's death is the meritorious cause of our justification but Christ's resurrection is in some sence saith he the efficient cause because by his rising again the Spirit of God doth make us capable of justification and thâ—n bestoweth it on us I know there is some difference amongst these Worthies but they all agree in this that the resurrection of Christ was for our justification and that by the resurrection of Christ all the merits of his death were made appliable unto us As there was a price and ransome to be paid by Christ for the redemption of man so it was necessary that the fruit effect and benefit of Christ's redemption should be applied and conferred now this work of application and actual collation of the fruit of Christ's death began to be in fieri upon the resurrection day but it was not then finished and perfected for to the consummation thereof the Ascension of Christ the Mission of the holy Ghost Apostolical preaching of the Gospel to Jews and Gentiles the Donation of Heavenly grace and Christ's Intercession at the right hand of God were very necessary 1 Cor. 15.17 O the benefit of Christ's resurrection as to our justification If Christ be not risen again ye are yet in your sins and your faith is in vain Remission of sin which is a part of our justification though purchased by Christ's death yet could not he applied to us or possibly be made ours without Christ's resurrection and and in this respect oh how desirable is it Eph. 2.5 6. 2. He rose again for our sanctification So the Apostle He hath quickened us together with Christ and hath raised up together with Christ Our first resurrection is from Christ's resurrection if you would know how you that were blind in heart uncircumcised in spirit utterly unacquainted with the life of God are now light in the Lord affecting heavenly things walking in righteousness it comes from this blessed resurrection of Jesus Christ we are quickened with Christ it is Christ's resurrection that raised our souls Rom. 6.11 being stark dead with such a resurrection as that they shall never die more Whence the Apostle Reckon your selves to be dead unto sin but alive unto God through Jesus Christ our Lord. We are dead to sin and alive unto God by the death and resurrection of Jesus Christ we may reckon thus for our selves that if we be in Christ there comes a vertue from Christ an effectual working of Christ by his Spirit into our hearts and it is such a work as will conform us to Christ dead and to Christ risen why reckon thus saith the Apostle go not by guess and say I hope it will be better with me than it hath been no no but reckon Rom. 6.4 conclude make account I must live to God I must live the life of grace for Christ is risen To the same purpose he speaks before Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Christ rose again to a new life and herein his resurrection differed from the resurrection of those others raised by him as of Lazarus Jairus Daughter the Widow of Naims Son for they were but raised to the same life which formerly they lived but Jesus Christ was raised up to a new life and according to this exâ—mplar we should now walk in newness of life this is the end of Christ's resurrection that we should be new creatures of new lives new principles new conversations he rose again for our sanctification 3. He rose again for our resurrection to eternal life Christ is the patern and pledg and cause of the resurrection of our bodies for since by man came death by man came also the resurrection of the dead for as in Adam all dye 1 Cor. 15.21 22 even so in Christ shall all be made alive There is a vertue flowing from Christ to his Saints by which they shall be raised up at the latter day as there is a vertue flowing from the head to the members or from the root to the branches so those that are Christ's shall be raised up by Christ 1 John 5.28 29. Not but that all the wicked in the world shall be raised again by the power of Christ as he is a judg for all that are in their graves shall hear his voice and they shall come forth yet with this difference they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation In this respect the Saints shall have a peculiar resurrection and therefore they are called the Children of the resurrection because they shall obtain a better resurrection Luke 20.36 Heb. 11.35 as the Apostle calls it And is not Christ's resurrection desirable in this very respect if we should think these bodyes of ours being dust must never return from their dusts it might discourage but here is our hope Christ is risen and therefore we must rise it is the Apostles own argument against those that held there was no resurrection of the dead why saith the Apostle if there be no resurrection of the dead 1 Cor. 15.12 13 16 20. then is not Christ risen If the dead rise not then is not Christ raised But now is Christ risen from the dead and become the first-fruits of them that sleep he argues plainly that Christs resurrection is the principal efficient cause of the resurrection of the just I am the resurrection and the life saith Christ i.e. I am the Author John 11.25 John 5.21 and worker of the resurrection to life As the Father raiseth up the dead and quickeneth them even so the Son quickeneth whom he will and hence it is that Christ is called a quickning Spirit Christ is the head and stock of all the Elect Christ is the Author procurer conveyor of life to all his off-spring by the communication of his Spirit Christ is a quickening Spirit quickening dead souls and quickening dead bodies 1 Cor. 15.45 the Author both of the first and second resurrection And is not this desireable He rose again for the assurance of our justification sanctification and salvation This is the reason why the Apostle useth these words to prove the resurrection of Christ I will give you the sure mercies of David Acts 13.34 none of Gods mercies had been sure to us if Christ had not risen again from the dead But now all is made sure his work of redemption being
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.
dignity of Worship communicated to him as God and man And hence Divines usually make this one ingredient of Christ's sitting at the right hand of God viz. That Christ God and Man is the object of Divine adoration O it is a great thing and admirable and full of wonder that the man Christ should sit above at God 's right hand and be adored of Angels and Archangels Chry. Hom. 5 in Heb. Before this was the grace of Union conferred on Jesus and so he was adored before he suffered but after he had humbled himself and was made obedient unto death even to the death of the Cross then yea and therefore God highly exalted him and gave him a Name Phil. 2.8 9 10 11. which is above every Name that at the Name of Jesus every knee shall bow of things in Heaven and things in Earth and things under the Earth and that every tongue shall confess that Jesus is Lord to the glory of God the Father He was Lord before in that he is the Son of God but now he is Lord again by vertue of his humiliation and Session at God's right hand Trouble not your selves with their objection who say That if adoration be due to Christ as God and man that then the humane nature is to be adored the Person adored is man but the humanity it self is not the proper object of that Worship There is a difference betwixt the concrete and the abstract though the man Christ be God yet his manhood is not God and by consequence not to be worshipped with that worship which is properly and essentially Divine Certainly if adoration agree to the humanity of Christ then may his humanity help and save us but the humanity of Christ cannot help and Save us because omnis actio est suppositi whereas the humane nature of Christ is not suppositum a subsistance or personal being at all 3. That he might intercede for his Saints Heb. 8.1 2. Now of the things which we have spoken this is the Summe we have such an high Priest who is set on the right hand of the Throne of the Majesty in the Heavens and a Minister of the sanctuary and of the true Tabernacle which the Lord pitched and not men he is set on the right hand of God as an high Priest or Minister to intercede for us For as Christ is not entred into the holy Place made with hands which are the Figures of the true Heb. 9.24 but into Heaven it self now to appear in the presence of God for us This appearing is an expression borrowed from the custome of human Courts for as in them when the Plaintiff or Defendant is called their Attorney appeareth in their names so when we are summoned by the justice of God to answer the complaints which it preferreth against us we have an Advocate with the Father Jesus Christ the righteous John 2.1 Exod. 28.9 10 11 12. and he standeth up and appeareth for us or it may be this appearing hath a respect to the manner of high Priests in the time of the Law for as they used to go into the most holy place with the names of the Children of Israel written in precious stones for a remembrance of them that they might remember them to God in their Prayers so Jesus Christ being gone up to Heaven he there presents to his Father the Names of all his chosen and he remembers them to his Father in his Intercessions Certainly Christ is not gone to Heaven and advanced to the right hand of God only to live in eternal joy himself but also to procure happiness for his Saints it is to excellent purpose and to the great good of his Church that he sits at the right hand of his Father for thereby he governs and protects his people and he continually executes the Office of his Priesthood presenting himself and the sacrifice of himself and the infinite merit of that sacrifice before the eyes of his Father in their behalf 4. That true Believers may assuredly hope by vertue of Christs Session to sit themselves in the Kingdom of Glory Heb. 1.5 It is true that Christ and only Christ hath his seat at the right hand of God to which of the Saints or of the Angels did he ever say sit thou at my right hand It is a prerogative above all Creatures and yet there is something near it given to the Saints Rev. 3.21 for him that overcometh I will grant to sit with me in my Throne even as I also am set down with my Father in his Throne There is a proportion though with an inequality we must sit on Christ's Throne as he sits on his Fathers Throne Christ only sits at the right hand of God but the Saints are to sit at the right hand of Christ Psal 45.9 and so the Psalmist speaks upon thy right hand did stand the Queen in Gold of Ophir It is enough to greaten the Spirits of Saints how should they tread on earth and contemn the World when they consider that one day they shall judg the World 1 Cor. 6.2 do you not know that the Saints shall judg the World nay 2 Tim. 2.12 when they consider that one day they shall reign with Christ if ye suffer with him ye shall reign with him Christ sitting in Heaven is a very Figure of us Christ's person is the great model and first draught of all that shall be done to his Body the Saints therefore he is said to be the Captain of our Salvation that leads us on he is said to be our fore-runner into Glory he breaks the clouds first he appears first before God he sits down first and is glorified first and then we follow Christ wears the Crown in Heaven as our King and he is united and marryed to God as our proxy And yet there is another ground of hope not only shall we sit with Christ in Glory but even now do we sit with him in Glory Christ is not only gone to heaven to prepare a place for us but he sits in Heaven in our room and God looks on him as the great picture of all that body whereof he is Head and he delights himself in seeing them all Glorified as in his Son To this purpose the Saints are said to sit down with Christ at very present Ephes 2.6 he hath made us to sit together with him in Heavenly places in Christ Jesus Christ in our nature is now exalted this is that admirable thing which carried up Chrysostom into an extasie that the same nature of which God said dust thou art and to dust thou shalt return should now sit in Heaven at God's right hand but not only the human nature but Christ in person sits there as a common person in our stead he is in his Throne and we sit with him in supercelestial places O what structures and pillars of hope are raised up here 5. That he might defend
Christs Resurrection and the coming down of the holy Ghost What was the meaning of this but to hold harmony and to keep correspondency with those memorable things as on the day of Pentecost fifty days after the feast of the Passeover the Israelites came to mount Sinai there received they the Law a memorable day with them and therefore called the feast of the Law so the very same day is accomplished that prophesie Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa 2.3 now was the promulgation of the Gospel called by James the Royal Law Jam. 2.8 as given by Christ our King and written in the hearts of his servants by this holy Ghost it seems to shadow out the great difference betwixt the Law and the Gospel the Law was given with terrour in lightning and thunder it discovers sin declares God's Wrath frights the Conscience but the Gospel is given without terrour there was no lightning and thunder now no no the holy Ghost slides down from heaven with grace and gifts and with great joy sits on the heads and in the hearts of his Saints 2. On the Jubilee or fiftyeth year was a great feast whence some observe that the Latines made their word Jubilo to take up a Merry Song though the word be derived from the Hebrew Jobel which signifies a Rams horn for then they blew with Rams horns as when they gathered the people to the Congregation they blew their Silver Trumpets There were many uses of this feast 1. For the general release of Servants 2. For the restoring of Lands unto their first owners who had sold them 3. For the keeping of a right chronology and reckoning of times for as the Greeks did reckon by their Olimpiads and the Latine by their Lustra so did the Hebrews by their Jubilees this falls fit with the proclaiming of the Gospel which is an act or tender of Gods most gracious general free pardon of all sins and of all the sinners in the World now was the sound of the Gospel made known unto all Acts 2.5 out of every Nation under heaven now was that spiritual Jubilee which Christians enjoy under Christ now was the remission published which exceeded the remission of the Jubilee as for as the Jubilee exceeded the remission of the Seventh year i.e. not only seven times but seventy times seven times Mat. 18.22 Lev. 23.17 20 3. On the day of Pentecost they offered the two wave-loaves called the bread of the first fruits unto the Lord. In like sort this very day the Lord of the harvest so disposing it the Apostles by the assistance and effectual working of the Spirit offered the first-fruits of their harvest unto the Lord Act. 2.41 for the same day there were added unto them about three thousand souls We see the circumstance of time hath its due weight and is very considerable when the day of Pentecost was fully come then came the holy Ghost SECT VIII Of the persons to whom the holy Ghost was sent 2. FOr the persons to whom the holy Ghost was sent it is said to all that were with one accord in one place Act. 2.1 who they were it is not here exprest yet from the former chapter we may conjecture Acts 1.13 14. they were the twelve Apostles together with Joseph called Barsabas and the Women and Mary the Mother of Jesus and his brethren these all continued with one accord in one place for so was Christs command that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me This promise we read of in the Evangelists Act. 1.4 when the Comforter is come whom I will send unto you from the Father John 15.26 even the Spirit of truth which proceedeth from the Father he will testifie of me Luke 21.49 And behold I send the promise of the Father upon you but tarry ye in the City of Jerusalem until you be indued with power from on high It was the great promise of the Old Testament that Christ should partake of our humane Nature and it was the great promise of the New Testament that we should partake of his divine Nature he was cloathed with our flesh according to the former and we are invested with his Spirit according to the latter promise For this promise the Apostles and others had long waited and for the accomplishment they were now fitted and disposed 1. They had waited for it from the Ascention day till the feast of Pentecost he told them at the very instant of his Ascention that he would send the holy Ghost and therefore bid them stay together till that hour upon which command they waited Isa 28.16 and continued waiting until the day of Pentecost was fully come He that believeth shall not make hast saith Isaiah surely waiting is a Christian duty for the Vision is yet for an appointed time Hab. 2.3 but at the end it shall speak and shall not lye though it tarry wait for it because it will surely come it will not tarry Well may we wait and wait for him if we consider how God and Christ have waited for us and our conversion and especially if we consider that the Comforter will come and when he comes that he will abide with us for ever But 2. John 14.16 As they waited for the Spirit so they were rightly disposed to receive the Spirit for they were all with one accord in one place Mark here the qualifications of these persons they were all with one accord c. To those that accord in the Spirit given where is nothing but discord jars divisions fractions there is no Spirit of God for the Spirit is the Author of concord peace unity and amity he is the very essential unity love and love-knot of the two persons the Father and the Son even of God with God and he was sent to be the union love and love-knot of the two natures united in Christ even of God with man and can we imagine that essential unity will enter but where there is unity can the Spirit of unity come or remain but where there is unity of Spirit verily there is not there cannot be a more proper and peculiar a more true and certain disposition to make us meet for the Spirit then that quality in us that is likest to his nature and essence and that is unity love concord do we marvel that the spirit doth scarcely pant in us Alas we are not all of one accord the very first point is wanting to make us meet for the coming of the holy Ghost upon us We see the persons to whom the holy Ghost was sent they were they that were together with one accord in one place SECT IX Of the manner how the holy Ghost was sent 3. FOr the manner how he was sent or how he came to these Apostles we may observe these
where they were sitting to signifie that all the other houses in Jerusalem felt none of this mighty rushing wind there was no assembly of Saints in any part of the City but only in this house or if any other assembly might be this Spirit blew upon none of them where these men were not that and only that house is filled where they were sitting And this point of blowing upon one certain place is a property very suitable to the Spirit of God the wind bloweth where it listeth and thou hearest the sound thereof John 3.8 but canst not tell whence it cometh nor whether it goeth so is every one that is born of the Spirit The Spirit blows where it will and upon whom it will and they shall plainly feel it and others about them not one jot have we not sometimes the experiences of this in our very congregations one sound is heard one breath doth blow and it may be one or two and no more hears the sound or feels the breath inwardly savingly it may be one here and another there shall feel the Spirit shall be affected and touched with it sensibly but twenty on this side them and forty on that side them sit all becalmed and go their way no more moved than when they came into Gods presence Oh that this Spirit of the Lord would come daily and constantly into our congregations Oh that it would blow through them and through them O that it would fill every soul in the assembly with the breath of heaven come holy Spirit awake O North-Wind Cant 4.16 and come thou South-Wind and blow upon our Gardens that the spices thereof may flow out 6. He came down in the form of Tongues As one saith well This Wind brought Tongues even a whole showre of Tongues The Apostles were not only inspired for their now benefit but they had gifts bestowed on them to impart the benefit to more their themselves But why did the holy Ghost appear like Tongues I answer 1. The Tongue is a symbole of the holy Ghosts proceeding from the Word of the Father as the Tongue hath the nearest affinity with the word and is moved by the word of the heart to express the same by the sound of the voice so the holy Ghost hath the nearest affinity that may be with the Word of God and is the expresser of his voice and the speaker of his will 2. The Tongue is the sole instrument of Knowledge which conveighs the same from man to man though the Soul be the Fountain from whence all wisdom springs yet the Tongue is the Channel and the conduit-pipe whereby this Wisdom and Knowledge is communicated and Tansferred from man to man in like manner the holy Ghost is the sole Author and Teacher of all Truth though Christ be the Wisdom of God yet the holy Ghost is the Teacher of this Wisdom to men And hence it is that the holy Ghost appeared in the form of Tongues And yet not meerly in the form of Tongues but thus qualified 1. They were Cloven Tongues to signifie that the Apostles should speak in divers Languages if there must be a calling of the Gentiles they must needs have the Tongues of the Gentiles wherewith to call them if they were debtors not only to the Jews Rom 1.14 but to the Grecians nor only to the Grecians but to the Barbarians also then must they have the tongues not only of the Jews but of the Grecians and Barbarians to pay this debt and to discharge this duty of go and teach all Nations Mat. 28.19 Surely this gift was bestowed for the propagating of the Gospel far and wide The tongues were cloven that the Apostles might speak all Languages and that all Nations of the World whithersoever they came might hear them and understand them speaking in their own Tongues 2. They were fiery Tongues to signifie that there should be an efficacy or fervour in their speaking the World was so over-whelmed with ignorance and errour that the Apostles lips had need to be touched with a coal from the Altar Tongues of flesh would not serve the turn nor words of air but there must be fire put into the Tongue and Spirit of life into the words they speak with such a tongue Christ speak himself when they said of him did not our hearts burn within us Luke 24.32 while he spake unto us by the way and with such a tongue Peter spake at this time Acts 2.73 something like fire fell from him on their hearts when they were pricked in their hearts and said men and brethren what shall we do Oh that we of the Ministry had these fiery Tongues O that the Spirit would put his live-coal into our speeches Oh that our Sermons were warming Sermons may we not fear that the Spirit is gone whiles the people are dead and we are no more lively in our Ministry it is said of Luther that when he heard one preach very faintly cold cold sayes he this is cold preaching here 's no heat at all to be gotten Oh when the Spirit comes it comes with a tongue of fire instead of words sparks of fire will fall from us on the hearts of hearers 3. These cloven tongues sate upon each of them to signifie their constancy and continuance they did not light and touch and away after the manner of butterflies but they sate they abode still they continued steddy without any stirring or starting This was the privy sign by which John the Baptist knew Jesus to be Christ upon whom thou shalt see the Spirit descending and remaining on him John 1.33 the same is he which Baptiseth with the holy Ghost It was not only the Spirits descending but the Spirit 's remaining on him Psal 51.10 that was the Sign The Spirit of God is a constant Spirit it abides on the Soul to whom it is given and therefore the Psalmist describes these great Transactions of Christ to this very end that the Spirit might dwell with us thou hast ascended on high Psal 68.18 thou hast led Captivity Captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them Not only that he might stay and lodg for a night as a way-fairing man that comes to his Inn and then is gone in the morning no no but that he might take up his residence and dwell in them I know it is a question whether the holy Ghost may be lost but certainly of the Elect he is never totally or wholly lost only I dare not say but as touching many gifts he may be lost even of the Elect themselves David after his sins was forced to cry Psal 51.11 12. cast me not away from thy presence O Lord and take not thy holy Spirit from me restore unto me the joy of thy Salvation and uphold me with thy free Spirit we find here that in respect of some gifts even of regeneration the
in his first Sermon after the Spirits mission Act. 2.17 18. In which we read of two pourings of the Spirit one upon their sons and the other upon his servants the former concerned only the Jew they should have Prophesies Visions and Dreams the old way of the Jews but the latter concerns us we are not of their sons but of his servants to whom visions and dreams are left quite out and therefore if any now pretend to those visions and dreams we say with Jeremy Jer. 23.28 The prophet that hath a dream let him tell a dream but he that hath my Word let him speak my Word Faithfully what is the Chaffe to the wheat But of all the prophesies concerning the mission of the Holy Ghost our Saviour gives the clearest and the most particular two great Prophesies we find in the Bible the one is of the Old Testament and the other of the New that of the Old Testament was for the coming of Christ and this of the New Testament was for the coming of the Holy Ghost and hence we say that the coming of Christ was the fulfilling of the Law and the coming of the Holy Ghost is the fulfilling of the Gospel In this respect let us search and see those Prophesies of Christ the great Prophet in the New Testament I will pray the Father Joh. 14.16 17. John 15.26 Luke 24.49 John 16.7 and he shall give you another Comforter that he may abide with you for ever even the Spirit of truth But when the Comforter is come whom I will send unto you from the Father he shall testifie of me And behold I send the prâ—mise of my Father upon you but tarry ye in the City of Jerusalem untill ye be endued with Power from on high It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Why it was of necessity that all these Prophesies and promises must be accomplished and therefore was the Holy Ghost sent amongst us 2. That the holy Apostles might be furnished with gifts and graces suitable to their estates conditions stations places To this purpose no sooner was the Spirit sent Acts 2.3 but they were filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance They were filled with the Holy Ghost not that they were before empty but now they were more full of the spirit than ever they were before and they speak with other tongues other than ever they had Learned probably they understood no Tongue but the Syriack till this time but now on a sudden they could speak Greek Latine Arabick Persian Parthian and what not the Wisdom and Mercy of God is very observable herein that the same means of diverse Tongues which was the destroying of Babel should be the very same means here conferred on the Apostles to work the building of Syon that the curse should be removed and a blessing come in place that confusion of Tongues should be united to God's Glory that this should be the issue of Tongues that neither Speech nor Language should be upon all the Earth but his praise and glory and the Gospel should be heard amongst them And here is something more observable in that they spake with other Tongues As the spirit gave them utterance the word utterance is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have heard of Apothegmes i.e. wise and weighty sententious speeches now such as these the spirit gave them to utter magnalia Dei v. 11. as in the eleventh verse the wonderful works of God they spake of those singular benefits God offered to the world by the death of his Son they spake of the work of our Redemption of the merits of Christ of the glory and riches of his Grace of the praises due to his Name for all his Mercies others add that they spake of those admirable works of the Trinity as of our Creation Redemption and Sanctification and of whatsoever generally concerned the Salvation of mankind their speeches were not crudities of their own Brain trivial base or vulgar stuff but magnalia great and high Points Apothegmes or Oracles as the spirit gave them utterance But these reasons are remote to us 3. That he might fill the hearts of all the Saints and make them Temples and receptacles for the Holy Ghost 1 Cor. 6.19 know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own It is said here that after the mighty rushing Wind and cloven fiery Tongues Acts 2.4 they were all filled with the Holy Ghost and began to spake with other Tongues First they were filled with the Holy Ghost and then they spake with other Tongues the Holy Ghost begins inward and works outward it first alters the mind before it change the speech it first works on the Spirit before on the phraze or utterance this was the first work of the Spirit it filled them And thus for the daily ministration such must be appointed as were full of the Holy Ghost Acts 6.3 Acts 7.55 Acts. 11.24 and Stephen is said to be full of the Holy Ghost and Barnabas is called a good man and full of the Holy Ghost The Holy Ghost is usually said to fill the Saints only whether it be the person of the Holy Ghost or the impressions of the Holy Ghost is a very great question for my part I am apt to incline to their mind who say not only the impressions of the spirit the qualities of holiness the gifts and graces of the Holy Ghost or as some think habitual grace in a special manner but that the Holy Ghost himself doth fill and dwell and reign in the hearts of all regenerate men And this seems clear to me 1. By Scriptures 2. By Arguments 1. The Scriptures are such as these He that believeth on me as the Scripture saith out of his belly shall flow rivers of living water but this spake he of the Spirit John 7.38 39 which they that believe on him should receive for the Holy Ghost was not yet given because that Jesus was not yet glorified for those words out of his belly shall flow rivers of living water by living water is meant grace by rivers of living water is meant the manifold graces of the Spirit by the flowing of these rivers is meant the abounding and communicating of those graces from one to another and by the belly out of which those rivers should flow is meant the heart indued or filled with the Holy Ghost Now the spring and rivers the fountain and streams are diverse things and to be distinguished the one is the cause and the other the effect the one is the tree and the other the fruit it is the holy Ghost filling the hearts of beleivers that is the spring and fountain
on the Lord Jesus Christ for some glorious manifestations of himself Come live up to the rate of this great mystery view Christ as entering into glory and thou wilt find the same sparkles of glory on thy heart O this sight is a transforming sight We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory 2 Cor. 3.18 even as by the spirit of the Lord. 2. Consider of Christ's Session at God's right hand no sooner was Christ entered into Heaven but he is brought before his heavenly Father and herein was the vision accomplished I saw in the night visions Dan. 7.13 14. and behold one like the Son of man came with the clouds of heaven and came to the ancient of dayes and they brought him near before him and there was given him dominion and glory and a Kingdom This is that we call his Session at God's right hand a dominion was given him above all creatures yea a dominion above the Hierarchy of all the Angels O the glory of Christ at his first entrance into glory immediatly all the Angels fell down and worshipped him immediately his Father welcomed him with the highest grace that ever yet was shewen Psal 110.1 Come said he sit thou at my riâ—ht hand untill I make thy enemies thy footstool One sweetly observes that usually in the several parts of the performance of Christ's office either God is brought in as speaking to Christ or Christ is brought in as speaking to his Father thus when he chose him first to be our Mediator God speaks to Christ Thou art a Priest for ever after the order of Melchizedech and when Christ came to take upon him our nature Heb. 10.7 Psal 22.1 he spake to his Father Lo I come to do thy will a body hast thou prepared for me Again when Christ hung on the Cross he spakes to his Father Acts 13.33 Heb. 1.13 My God my God why hast thou forsaken me but when Christ rose again from the dead God spake to him Thou art my Son this day have I begotten thee and when Christ ascended into heaven God spake to him Son sit thou down at my right hand This was the highest point of Christ elevated now was the prophesie accomplished He shall be exalted and extolled and be very high The Caldee Paraphrast reads it thus He shall be exalted above Abraham Isa 52.13 he shall be extolled more than Moses he shall be very high above the highest Cherubin and Saraphin O my soul meditate on this Session of Christ at God's right hand and thence draw down some vertue and sweetness into thy self what was Christ exalted had he a name given him above every name walk then as becomes those that have so glorious a Head O defile not that nature which in thy Christ was so highly honoured 1 Cor. 6.15 it was the Apostles arguing Shall I take the Members of Christ and make them the Members of an Harlot so argue thou shall I take the Nature of Christ that Nature which he in his Person hath so highly glorified and make it in my Person the Nature of a Devil O my soul walk worthy of such a Lord unto all well-pleasing sith now he is in his Throne at God's right hand O kiss the Son honour the Son with divine worship reverence and submission submit chearfully and willingly to the Scepter of his Word bow to his Name as it is written At the Name the Person the Power the Scepter of Jesus Christ â—â—â—l 2.10 every knee should bow 3. Consider of the Mission of the holy Ghost no sooner is Christ inaugurated in his Throne Eph. 4.8 John 4.10 but he scatters his coin and gives gifts When he ascended on high he led captivity captive and gave gifts unto men He gave gifts or the gift of gifts the gift of the holy Ghost If thou knewest the gift of God said Christ to the Samaritan woman John 7.39 that gift was the water of Life and that water of life was the spirit as John who knew best his mind gave the interpretation This speak he of the spirit O my soul consider of this princely gift of Christ such a gift was never before but when God gave his Son God so loved the World that he gave his Son and Christ so loved the world that he gave his spirit but O my soul consider especially to whom this Spirit was given Isa 9.6 Rom. 5.5 the application of the gift is the very soul of thy meditation Vnto us a Son is given said the Prophet and Vnto us the holy Ghost is given saith the Apostle And yet above all consider the reasons of this gift in reference to thy self was it not to make thee a Temple and Receptacle of the holy Ghost stand a while on this admire O my soul at the condescending glorious and unspeakable love of Christ in this it was infinite love to come down into our nature when he was incarnate but this is more to come down into thy heart by his holy Spirit he came near to us then but as if that were not near enough he comes nearer now for now he unites himself unto thy person now he comes and dwells in thy soul by his holy spirit O my soul thou hast many in-comes of the world though many are above thee yet many are below thee but Oh what little contentment hast thou in these outward things Come here 's that which will infinitely content thy vast desires Christ is in thee realy in thee by his Spirit will not this content the utmost capacity of an heart surely he is too covetous whom God himself cannot suffice if thou hast Christ thou hast all things and if thou hast the spirit of Christ thou hast Christ himself not notionally not by the habit of grace only but really essentially substantially by his Spirit it is the very spirit of Christ the spirit it self the holy Ghost it self in his own person that is united to thee and dwells in thee nor only comes he in person but he brings along with him all his Train hath he not endowed thee with some gifts hath he not divided a portion and measure to thee in thy place and calling take notice observe it and be thankfull if thou hast a gift of prayer of prophesie of wisdom of knowledge it comes and flows from this holy Spirit Vnto every one of us is given grace according to the measure of the gift of Christ. Eph. 4.7 1 Cor. 12.11 Or according to the measure of the spirit who is the gift of Christ. And all these worketh that one and the self-same spirit dividing to every man severally as he will But besides a gift hath he not endowed thee with his grace hath he not planted in thy soul the habit the power the seed the spring the principle of grace hast thou not felt sometimes the excitings
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
is this had not Christ said it how could I have believed it admire O my soul at this aim of Christ the meaning of his exalting himself it was to exalt thee and the meaning of his exalting thee on this manner it is to mâ—nifest to all the World what the Son of God is able to do in raising so poor a creature to so rich a glory O the end of Christ's sitting at God's right hand hereby thâ— Saints are Christ's ass ssors Lord's of the higher house the Kings Peers to judge the World with him Christ divides as it were the throne with them I appoint unto you a Kingdom as my Father hath appointed unto me Luk. 22.29 30. that you may eat and drink at my table in my Kingdom and sit on thrones judging the twelve Tribes of Israel 3. Christ sent down the Holy Ghost that he might dwell in our souls endow us with gifts and graces that he might comfort us seal us unto the day of redemption fit us for glorâ— amongst the many ends for which Christ sent down his holy spirit I shall insist only on these two 1. That he might help us to cry Abba Father and make us to come boldly to the Throne of grace as Chilâ—ren to a Father It is the spirit that takâ—s us by the hand and leads us to the Father when others stand at a distance and cannot come near As a Princes Son is admitted at all times though others are kept our by Oâ—ficers and Guards so though there be never so much darkness and fire and terrour about God yet the adopted child who hath received the spirit of adoption can say make way there and let me come to my Father guards are appointed to keep out strangers but not Sons And no wonder for the spirit makes intercession for us Rom. 8.26 with groanings which cannot be uttered the spirit teacheth us what to pray and how to pray as â—e ought the spirit puts a courage and boldness into the hearts of his Sâ—ints even to admiration this appears in that sometimes they have beset God with his promises that he could no way get off Quicken me according to thy word Psal 119.25.28.29.116.169 And strengthen me acâ—ording to thy word And be mercifull unto me according to thy word And uphold me according to thy word And give me understanding according to thy word And sometimes they have beset God with their challenges of his Justice Faithfulness and Righteousness so David Deliver me in thy righteousness Psal 31.1.35.24.119.40.143.1 And judge me according to thy righteoâ—sness An quicken me according to thy righteousness And in thy faithfulness answer me and in thy righteousness Why this is the â—pirits work he helps our infirmities he imboldens our spirits in their approaches to God surely it is one end of the spirits mission Beâ—ause ye are sons Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts crying Abba Father I will not deny but that bastards strangers without the Covenant having no right to God as their Father may yet petition God as a subdued people do their Conqueror or as Ravens cry to God for food or as some howl upon their beds for Corn and Wine but they cannot pray Hos 7.14 in right Prayer there is not only required gracious ingredients in the action but also a new state of adoption and filiation many speaks words to God who do not pray many tell over their sins who confess not their sins to God many speak good of God who do not praise God thousands claim Fathership in God where there is no Sonship nor ground in the thing it self A new nature is only that best bottom of Prayer that takes it off from being a taking of God's Name in vain Now this is the fruit of the spirit and one of those ends of the spirits mission 2. That he might guide us into all Truth I mean into all necessary Fundamental saving Truths in this respect we have need of the spirit in these dayes He it is that Dictates to us which is the true Religion he it is that transcribes upon our hearts that which was before onely written in our books he it is that not onely reveals truth from without but imprints it also on the soul as a man doth a seal by impressing it on the wax 1 John 5.10 to this purpose saith the Apostle He that believeth on the Son of God hath the witness in himself how in himself I answer 1. In that the Spirit gives him a habit of faith 2. In that the Spirit causeth him to bring it forth into act 3. In that the Spirit stamps on the soul all those other impressions of desire hope love joy or whatever else we call the new nature so that now there is a new nature within him he hath new thoughts new designs new desires new hopes new loves new delights he drives a new trade as it were in this world for another world he is become in Christ a new Creature 2 Cor. 5.17 Old things are passed away and all things are become new And from hence we may soundly argue the truth of our religion Mark this as the Written word is the testimony without us so are these impressions of the spirit the testimony within us by which we may know every necessary truth as it is in Jesus this is the meaning of the Apostle He that believeth hath the witness in himself unbelievers have indeed a testimony without them but believers have a double testimony one with out and one within and this witness within us will go with us which way soever we go it will accompany us through all straits and difficulties The external testimony may be taken from us men may take from us our Bibles our Teachers our Friends or they may imprison us where we cannot enjoy them but they cannot take from us the Spirit of Christ this witness within is a permanent setled habituate standing witness O what an excellent help is here that a poor Christian beyond all the furniture of the most Learned Men that want this testimony of the spirit of Christ surely this advantage will exceedingly furnish us against all temptations to any errour that is plainly contrary to the essentials of religion One of our late Divines puts a case Mr. Baxters Spirits witness to the truth of Christianity If the Devill or any seducer would draw us to doubt whither there be indeed a Christ or whither he did rise again ascend sate down at God's right hand and thence sent down the holy Ghost what an excellent advantage is it against this temptation when we can repair to our own hearts and there find a Christ or a Spirit of Christ within us O saith the sanctified soul have I felt Christ relieving me in my lost condition delivering me from my captivity reconciling me to God and bringing me with boldness into his glorious presence and now
Ghost O consider of thy Country whence thou camest at first certainly thou never hadst such a divine and excellent being given thee to delight only in the flesh to be serviceable only to thy body O look up unto Jesus why this it is that turns the heart and sets the conversation on heavenly things 2. Because their best and choice things are already in Heaven As their Father is in Heaven and their Saviour is in Heaven thither he ascended and there now he sits at the right hand of God their Husband is in Heaven their Elder Brother is in Heaven their King is in Heaven their Treasure is in Heaven their Inheritance is in Heaven their Hope is in Heaven their Mansion is in Heaven their chief Friends are in Heaven their Substance is in Heaven their reward is in Heaven their Wages are in Heaven and all these things being in Heaven no marvel their conversations be in Heaven 3. Because they are going towards Heaven even whiles yet they are on Earth If the Nobleman as we formerly supposed do once know his condition and begins his travel homeward towards his Fathers Court will he not every morning that he rises converse with them that come from his father to conduct him home doth it not do him good to hear any man speak of his fathers Country is it not in his thoughts in his talk in his eye in his aim at every step O my soul if thou art indeed travelling towards Heaven how shouldst thou but have it in thy motions affections conversations how shouldst thou but daily commune with thy own heart Heaven is the place that I shall come to ere long I shall be there I know that in this world I am but for a while but in Heaven I shall be for ever and ever 1. Thes 4.17 we shall be caught up into the clouds to meet the Lord in the air and so shall we be ever with the Lord. Our very travel towards Heaven implies an heavenly conversation Psalm 84.7 They go from strength to strength till every one of them in Zion appears before God Luke 17.21 Heb. 10.34 4. Because much of Heaven is already in the Saints The Kingdom of Heaven is within you saith Christ And knowing in your selves that ye have a better and an enduring substance Surely if the Saints have much of Heaven within them it must needs be that their conversation is in Heaven but they know this in themselves they know it by what God hath revealed in their own hearts eternal life is already begun in the souls of God's people Heaven is in them and therefore no marvel if their conversation be in Heaven My meaning is not as if the Saints had no other Heaven but that within them I know there is an Heaven above but some pieces or earnests or seeds or beginnings of that Heaven above is within them Is there not a renewed nature an Image of God a spark of life a drop of glory in God's people Surely yes And if so all these will work heaven-ward principles of grace will have some actings of grace till we come to glory 3. By what means should we attain or come up to have our conversation in Heaven 1. Let us watch opportunities for heavenly exercises God now by his Ministers calls Isa 55.1 3. 2 Cor. 6.2 Come ye to the waters come ye buy and eat come buy wine and milk without money come to me and your souls shall live Why now is the accepted time behold now is the day of salvation whiles Ministers call and we live under the droppings of the Word these are opportunities for Heaven O then he that never prayed let him now pray and he that never heard let him now hear the Lord is now come near to us Christ Jesus is calling and mercy is entreating and love is beseeching and wisdom is even hoarse with crying after us O lay hold on these opportunities for heavenly exercises and then we shall come up to heavenly conversations 2. Take heed of resting in the formality of duties many souls that have enlightnings of conscience dare not but take opportunities for heavenly duties but then comes in the temptations of the Devil and corruptions of their own hearts and they say now duty is done or our task is over and what needs more Alas alas It is not what have we done but where have we been what have our souls been in Heaven with God and with Christ have we had any communion with the Father and with the Son in our duties O take heed of formality it will exceedingly hinder our conversation in Heaven O keep our eye still upon our heart ask in duty what affections have been acted how much are we got nearer Heaven thereby and by this means we shall come to an heavenly conversation 3. Let us look up unto Jesus as hanging on the Cross and as sitting on the Throne this is the Apostles rule Looking unto Jesus the Author and Finisher of our faith Heb. 12.2 who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God These two are the objects of a Christians look who studies an heavenly conversation viz. Christ's Cross and Christ's Session by the Cross he is Author and by the Throne he is the Finisher of our faith in the first is set down his love to us in the second is set down our hope of him with high wisdom hath the Holy Ghost exhorted us with these two motives to run and not to faint first here is love love in the Cross Who loved us Eph. 5.2 and gave himself for us a sacrifice on the Cross secondly Here is hope hope in the Throne To him that overcometh will I give to sit with me in my Throne Rev. 3.21 After Christ's death he rose again ascended and is now set down at the right hand of the Throne of God and the same is our blessed hope Christ's Throne is not onely his place but ours also the love of his Cross is to us a pledge of the hope of his Throne or of whatsoever else he is worth Come then and settle your thoughts and looks on this blessed object a sight of Christ's Cross but especially of Christ's Throne is a blessed means to wean us from the World and to elevate and raise up our affections to things above yea to form and frame our conversation towards Heaven 4. Let us wait for the appearing of Jesus Christ Phil. 3.20 Our conversation is in Heaven saith the Apostle from whence also we look for the Saviour the Lord Jesus Christ Where a man's conversation is there his expectations may be and where his expectations are there a man's conversation is and will be if we expect ere long that the Lord Jesus will appear in glory and that we shall see him not with other but with these same eyes the very waiting
God to this purpose he sits at God's right hand to intercede for us and to maintain the peace and union betwixt God and us therefore being justified by faith Rom. 5.1 we have peace with God through our Lord Jesus Christ 2. His work is to maintain intercourse and correspondency and surely this is Christs work also By him we have an access unto the Father Eph. 2.18.3.12 In him we have boldness and access with confidence by the Faith of him the word access doth not only signifie coming to God in prayer but all that resort and communion which we have with God as united by faith to Jesus Christ according to that 1 Pet. 3.18 Christ had once suffered for sins the just for the unjust that he might bring us to God This benefit have all believers in and by Christ they come to God by him they have free commerce and intercourse in heaven 3. His work is to reconcile and take up emergent differences and this is Christ's work also Isa 53.12 he maketh intercession for the Transgressors he takes up the differences that our transgressions make betwixt God and us 4. This work is to procure the welfare of the People or State where he negotiates and this is no less Christ's Work for he seeks the welfare of his people he sits at God's right hand to intercede for them and commending their estate and condition to his Father Phil. 1.19 he makes it his request to his Father that his members may have a continual supply of the Spirit of Jesus Christ that they may be strengthened in temptations confirmed in tribulations delivered from every evil work enabled to every good duty and finally preserved unto his Heavenly Kingdom 2. Christ's Intercessions consists in the presenting of his Wounds Death and Blood as a publick satisfaction for the debt of sin and as a publick price for the purchase of our glory There is a question amongst the Schools whether Christ hath not taken his wounds or the signs skars and prints of his wounds into heaven with him and whether Christ is representing those wounds skars and prints unto his Father doth not hereby intercede for us some I am sure are for the affirmative Aquinas distinguisheth of Christ's Intercession as being three-fold Aquin. in Job c. 2. the first before his passion by devout prayer and the second at his Passion by effusion of his blood and the third after his Ascension by the representation of his Wounds and Scars Howsoever this hold for I dare not be too confident without Scripture-ground yet this I dare say that Christ doth not only present himself but the Sacrifice of himself and the infinite Merit of his Sacrifice When he went to heaven he carried with him absolutely the Power Merit the vertue of his Wounds and Death and Blood into the presence of God the Father for us and with his blood he sprinkled the Mercy-seat as it were seven times We read in the Law that When the high Priest went within the vail he took the blood of the Bullock and sprinkled it with his finger upon the mercy-seat East-ward Levit. 16.14 and before the mercy-seat he sprinkled the blood with his finger seven times not only was the Priest to kill the Bullock without the holy of holies but he was to enter with the blood into the holy of holies and to sprinkle the mercy-seat therein with it surely these were patterns of things to be done in the Heavens Christ that was slain and Crucified without the gate carryed his own blood into the holy of holies or into the heaven of heavens Heb. 9.12 for by his own blood he entred in once into the holy place having obtained eternal redemption for us and thither come he sprinkles it as it were upon the mercy-seat i.e. he applyes it and obtains mercy by it by the blood of Christ God's mercy and justice are reconciled in themselves and reconciled unto us Christ sprinkles his blood on the mercy-seat seven times seven is a note of perfection where Christs blood is sprinkled on a soul that soul is sure to be washed from all filth and at last to be perfected and saved to the very utmost Christ's blood was shed upon the earth but Christ's blood is sprinkled now he is in heaven what is any soul sprinkled with the blood of Christ Heb. 12.22 24. surely this sprinkling comes from heaven so the Apostle But ye are come to mount Zion and unto the City of the living God the heavenly Jerusalem and to Jesus the Mediator of the new Covenant and then it follows to the blood of sprinkling that speaketh better things than that of Abel It is upon mount Zion where this sprinkling is there is Jesus at God's right hand there he stands as it were upon the mount Levit. 16.14 19. and there he sprinkles his blood round about him heaven is all besprinkled as the mercy-seat in the holy of holies was the earth is all besprinkled as the Altar out of the holy of holies was heaven and earth are all besprinkled with the blood of Jesus so that the Saints and people of God are no where but their doors and their posts and houses I mean their bodies and souls are all besprinkled with the blood of the Lamb slain from the beginning of the World Why this is that blood of sprinkling that speaks better things than that of Abel Mark that Christ's blood hath a tongue it speaks it cries it prayes it intercedes there 's some agreement and some difference betwixt Christs blood and Abels blood Gen. 4.10 1. The agreement is in these things Abels blood was abundantly shed for so it is said the voyce of bloods and Christ's blood was let out with thornes and scourges nails and spear Gen. 4.10 it was abundantly shed Again Abels blood cryed out yea it made a loud cry so that it was heard from earth to heaven the voice of thy Brothers blood cryeth unto me from the ground and Christ's blood cryeth out it makes a loud cry it fills heaven and earth with the noise yea the Lords ears are so filled with it that it drowns all other souls and rings continually in his ears 2. The difference is in these things Abels blood cryed for vengeance against Cain but Christ's blood speaks for mercy on all believers Abels blood was shed because he sacrificed and he and his sacrifice accepted but Christs blood was shed that he might be sacrificed and that we through his sacrifice might be accepted Abels blood cryed thus see Lord and revenge but Christs blood cryed thus Father forgive them for they know not what they do and at this very instant Christ's blood crys for remission and here 's our comfort if God heard the servant he will much rather hear the Son if he heard the servant for spilling he will much more hear the Son for saving yet that I may speak properly and not in figures
I will not say that the very blood which Christ shed on the Cross is now in heaven nor that it speaks in heaven these cryings are merely Mataphorical yet this I maintain as real and proper that the power merit and vertue of Christ's blood is presented by our Saviour to his Father both as a publick satisfaction for our sin and as a publick price for the purchase of our glory 3. Christ's Intercession consists in the presenting of his will his request his interpellation for us John 17.24 grounded upon the vigor and vertue of his glorious merits Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me This was a piece of Christ's prayer while yet he was on earth and some say it is a summary of Christ's Intercession which now he makes for us in his glory he prayed on earth as he meant to pray for us when he came to heaven he hints at this in the beginning of his Prayer for he speaks as if all his work had been done on earth John 17.4 5. and as if then he were even beginning his work in heaven I have glorified thee on earth 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 I know it is a question whether Christ now in heaven do indeed and truth and in right propriety of speech pray for us some able Divines are for the Negative others for the Affimative For my part leaving a liberty to those otherwise minded according to their light I am of opinion that Christ doth not only intercede by an interpretative Prayer as in the presenting of himself and his merits to his Father but also by an express prayer or by an express and open representation of his will and to this opinion methinks these Texts agree I will pray the Father John 14.16 John 16.26 27. and he shall give you another Comforter and at that day ye shall ask in my Name and I say unto you that I will pray the Father for you when he saith I say not that I will pray for you it is the highest intimation that he would pray for them as it is our phrase I do not say that I will do this or that for you no not I when indeed we will most surely do it and do it to purpose Austin confirms this orat pro nobis orat in nobis oratur a nobis c. He prays for us he prays in us and he is prayed to by us he prays for us as he is our Priest Aug. Prefat in psalm 85. and he prays in us as he is our Head and he is prayed to by us as he is our God Ambrose tells us That Christ so now prays for us as sometimes he prayed for Peter that his faith should not fail Amb. super ad Roman 8. Methinks I imagine as if I heard Christ praying in heaven in this Language O my Father I pray not for the World I will not open my lips for any one Son of perdition but I imploy all my blood and all my prayers and all my interests with thee for my dear beloved precious Saints it is true thou hast given me a personal glory which I had with thee before the World was and yet there is another glory I beg for and that is the glory of my Saints O that they may be saved why I am glorified in them they are my joy John 17.10 13 24. and therefore I must have them with me where I am thou hast set my heart upon them and thou thy self hast loved them as thou hast loved me and thou hast ordained them to be one in us even as we are one and therefore I cannot live long asunder from them I have thy company but I must have theirs too I will that they be with me where I am If I have any glory they must have part of it this is my prayer that they may behold my glory which thou hast given me Why thus Christ prayed while he was on Earth and if this same prayer be the summary of Christ's intercession or interpellation now he is in heaven we may imagine him praying thus it were too nice to question whether Christ's prayer in heaven be vocal or mental certainly Christ presents his gracious will to his Father in heaven some way or other and I make no question but he fervently and immoveably desires that for the perpetual vertue of his sacrifice all his members may be accepted of God and crowned with glory nor only is there a cry of his blood in heaven but Christ by his prayer seconds that cry of his blood an argument is handed to us by Master Goodwin thus As it was with Abel Goodwin Christ set forth so it is with Christ Abels blood went up to heaven and Abels soul went up to heaven and by this means the cry of Abels dead blood was seconded by the cry of Abels living soul his cause cryed and his soul cryed as it is said of the Martyrs that the souls of them that were slain for the Testimony which they held cryed with a loud voice saying how long Lord Holy and True dost thou not judge and avenge our blood that dwell on the earth Rev. 6.9 10. even so it is with Christ his blood went up to heaven and his soul went up to heaven yea his body soul and all his whole person went up to Heaven and by this means his cause cryes and he himself seconds the cry of his cause Jesus Christ in his own person ever liveth to make Intercession for us he ever liveth as the great Master of requests to present his desires that those for whom he dyed may be saved 4. Christ's Intercession consists in the presenting of our persons in his own person to his Father so that now God cannot look upon the Son but he must behold the Saints in his Son are they not members of his body in near relation to himself and are not all his Intercessions in behalf of them and only of them but how are all the Elect carried up into heaven with Jesus Christ and there set down before his Father in Jesus Christ I answer not actually but mystically when Christ intercedes he takes our persons and carries them in unto God the Father in a most unperceiveable way to us for the way or manner I leave it to others for my part I dare not be too inquisitive in a secret not revealed by God only this we say that Christ presents our persons to his Father in his own person and this was plainly shadowed out by that act or office of the high Priest who went into the holy of holies Exod. 28.12 with the names of all the Tribes of Israel upon his shoulders and upon his breast
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
at his own girdle if he but say Father I will that this man and that woman shall inherit Heaven the Father cannot but reply my Son I have no power to deny thy suit Thou hast the keys of Heaven in thine own hands be it even as thou wilt 7. I shall only add this on the Fathers part that God is Christ's Commander to this office as well as Christ is God's Commander in this office O why should we have hard thoughts of God the Father more than of God the Son is he not as willing of our salvation as Jesus Christ surely 't was the Oath of God I mean of God the Father As I live saith the Lord I would not have the death of a sinner Ezek. 33.11 but that the wicked turn from his sin and live Was not this the first salute of God to Christ when he first entered into heaven Sit thou here on this throne Psalm 2.7 8. and ask what thou wilt of thy Father nay did not the Father prevent the Son in laying his commands upon him to ask before the Son opened his mouth to speak a word by way of any requests to God his Father Thou art my Son this day even this day of thy resurrection ascension session have I begotten thee ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possessions q. d. Come Son thou art my Son this day I have begotten thee and though I have begotten thee from all eternity yet this day and every day I am begetting thee still I said to thee at thy resurrection this day have I begotten thee and I said to thee at thy ascension this day have I begotten thee and now ask and be not shy or modestly backward in petitioning I command thee to this Office I make thee here the great Master of requests in Heaven others may pray out of charity but none but thy self in a way of Justice Authority and Office and therefore ask boldly and largly open thy mouth wide and I will fill it O what a demonstration of love is this not onely to Christ but to us in Christ that when man had offended his God broke covenant with God and turned enemy to God that then God the Father should seek peace with man offer conditions of peace to man and for that purpose should appoint a Mediator an Intercessor and call his Son to that office and now he is in Heaven that he should bid him do his office and ask freely so that if the Elect be not saved it should be laid on the score of Christ Goodwin Christ exalted for the Father is most willing Surely here 's more than intimation of the Father's inclination to accept of Christs intercessions on our behalf we may read here that the Fathers heart is as much towards us as Christs own heart Oh he is full of bowels he is gentle and easie to be intreated Christ needs not much a do to get his grant Christ adds not by his intercession one drop of love to the heart of God onely he draws it out which otherwise would have been stopt nor doth he broach it before his Father command him to it Oh then how Powerful and prevailing must Christ's intercessions be SECT X. Of the reasons of Christ's Intercession 10. WHat are the reasons of this great transaction of Christ's intercession for his people I answer 1. It is the Fathers will that it should be so he called Jesus Christ to this office Ezek. 36.36 37. the command of God is upon Jesus Christ Ask what thou what wilt for thy redeemed ones I willingly engage my self to grant onely it is my pleasure thou shouldst ask as sometimes he said to the house of Israel I the Lord have spoken and I will do it notwithstanding I will yet for this be enquired of by the house of Israel to do it for them so saith God to Christ I the Lord have spoken and I will do it only my Son I will be enquired of by thee I look upon this as the main reason of Christ's intercession Even so Father for so it seemed good in thy sight it 's God's will that Christ should intercede 2. It is the Father's love to engage his Son for his own people O the comfort of a sound Christian in this respect what art thou in temptation or desertion surely Christ is engaged by God to petition for thee thou hast put up many petitions to Christ and he hath put them all up unto God he could do no otherwise for he is in place an Advocate to mention and plead such cases as are moved to him Methinks I imagine God thus bespeaking his Son See thou do this poor soul good my Son here is for him according to all his needs only ask according to what thou knowest will make him happy must he have my Spirit my comforting Spirit will no less no cheaper thing serve his turn then here it is Oh how is Christ engaged now to petition for them whom God loves and for whom he gave himself surely if Christ should leave to intercede for such he would displease his Father which we know he would not do he would undergo Hell first 3. It is Christ's own inclination to do his Office the power that Christ hath for the good of Sinners is necessarily acted as the Sun shines upon all the World and it cannot do otherwise so Christ the Son of righteousness shines or intercedes for all his Saints and he can do no less what is the will of the Father is the will of Christ I mean the will of Christ naturally not artificially in a way of self-denial as God's will it is said to be our will so that what the Father would have Christ own he cannot but own for the same Spirit is in Christ which is is in the Father and in the self-same measure As God is captivated with love towards all captives so am I saith Christ as God would have all be saved and to come to the knowledg of the truth so would I too saith Christ The very same bottomless sea of love that fluctuates in my Father's brest John 10.30 it is in my brest For I and the Father are one 4. It is Christ's honour to intercede hereby is the Crown set on Christ's head much honour and glory redowns to Jesus in this very respect I believe all the work that 's done in Heaven it is Christ interceding and the Saints and Angels praising Christ intercedes for ever and the four beasts and four and twenty-Elders sing for ever Rev. 4.8 9 10 11. an argument of Christ's honour by Christ's intercession is given in thus by Master Goodwin if it were not for Christ's intercession Goodwins Christ set forth how would the Office of Christ's Priesthood be out of work And this reason is more than intimated Heb. 7.24 25. Heb. 7.24 25. This man because he
continueth ever hath an unchangeable Priesthood and the work of his Priesthood is interpreted ver 25. To make intercession for ever The meaning of this is that God would not have him continue to be a Priest in title only or in respect onely of a service past and so to have only the honour of Priesthood perpetuated to him out of the remembrance of what he once had done But God would have him to enjoy as the renown of the old to a perpetual spring of honour by this new work of intercession and so to preserve the verdure of his glory ever fresh and green and the sum of the Apostles reasoning is this that seeing himself was to be for ever so his work of Priesthood should be for ever that so his honour might be preserved and continued for ever also 5. It is Christ's love to his Saints his heart is so inamoured with his Saints that therefore he intercedes for them for ever Love is as strong as death it is never weary of doing good for the party beloved now Christ's Saints are Christ's love My sister my love Cant. 5.2 Mal. 3.17 John 15.19 Isa 43.20 my dove the Saints in Christ's books are so many jewels And they shall be mine saith the Lord of hoasts in that day when I make up my jewels the Saints are Christ's only choyce the very flower of the Earth You have I chosen out of the world and ye are my people my chosen All the World is Christ's refuge and Kings are but morter to him onely the Saints are Christ's chosen they are they whom the Lord in his eternal councels hath set a part for himself But know saith the Psalmist that the Lord hath set apart him that is Godly psalm 4.3 The Saints are Christ's image i.e. the resemblance of Christ in all that which is his chief excellency I mean in his righteousness and holiness as if I would take the picture of a man I would not draw it to resemble his back-parts but as near as I could I would draw it to life the very face and countenance so are the Saints the very picture the image the draught of God in his top excellency The Saints are in covenant with Jesus Christ and therefore in nearer relation than any others hence it is that they are called the portion of God the treasure of God the peculiar people of God those that God and Christ satisfie themselves in those that God and Christ have set their hearts on the children of God the Father the very Spouse and bride of God the Son in some respect nearer than the Angels themselves for the Angels are not so married to Christ in a mystical union as God's people are now is it any wonder that those who are so very dear to Christ should be in the prayers of Christ if they were so much in his heart that sometimes be shed his blood for them will he not now intercede for O yes to this end he carries them on his breast or heart as near as near may be that they may be in a continual remembrace before the Lord for ever his very love compels him to this office to intercede for them 6. It is Christ's delight to intercede for his Saints before the world was Prov. 8.31 Psalm 40 7 8. His delights were with the sons of men and when the fulness of time came then said he Lo I come in the volume of the book it is written of me I delight to do thy Will O my God and what was that but to be with the sons of men he knew that was his Fathers pleasure and in respect of himself he had a delight to live with them and to dye for them and no sooner he entred into Heaven but there he delights to officiate still in behalf of the sons of men he carries their names on his heart there and though some of their persons be on earth and he in his bodily presence is in Heaven yet distance of place cannot deaden his delights in the remembrance of them he is ever minding his Father of his people in the neather world he tells him that they are his all in all upon the earth all his joy and all his delight and all his portion as men use to give portions to their children so God having but one Son by eternal generation he hath given the Elect unto him as his portion and hence he makes it his great business in Heaven to provide mansions for his portion to take up God's heart for his portion to beg favour and love for his portion Here 't is the joy of Christ in Heaven in going to his Father and telling him Why Father I have a small portion yet on earth and because they are on earth they are still sinning against thy Majesty but I have suffered and satisfied for their sins and hither am I come to mind Thee of it and contiunally to get out fresh pardons for new sins come look on my old satisfaction didst Thou not promise Isa 53.11 12. is it not in the Articles of agreement betwixt Thee and me that I should see of the travel of my soul and should be satisfied didst Thou not say that because I poured out my soul therefore Thou wouldst divide me a portion with the great and the spoyle with the strong O my Father now I make intercession for the transgressors give me out pardons for an hundred thousand millions of sins Thou hast said and sworn that Thou hast no pleasure in the death of sinners and it is my pleasure my joy my infinite delight to save sinners these are my seed my portion my redeemed ones and therefore let them be saved Thus Christ intercedes and his delight in his Saints as knowing it to be his Fathers mind draws him on to this intercession indeed this reason hangs upon that primary and first reason it is God's will that Christ should intercede as it is Christ's delight to do the will of his Father in Heaven I delight to do thy Will O my God 7. It is Christs compassion that causeth intercession Christ is such an high Priest Heb. 4.15 saith the Apostle as cannot but be touched with the feeling of our infirmities He was in all points tempted like as we are yet without sin When he was on earth he felt our infirmities frailties miseries and as a man that hath felt the Stone or Gout or Fever or especially that hath felt soul-troubles cannot but compassionate those that are in the like condition so Christ having had the experience of our outward and inward sufferings he cannot but compassionate us and hence it is his very compassion's moving that he intercedes to his Father in our behalf It is observed that the very office or work of the High-Priest was to sympathize with the people of God onely in the case of the death of his kindred he was not as others to sympathize or mourn but Jesus Christ goes beyond all
not to his Father Thou art sure to speed well O my soul for God is the Father of thy Intercessor If I had a suit to some Majesty and the Prince would but mediate I might hope to speed Christ is Gods's Prince as I may call him and in respect of us The first-begotten of many brethren And herein is thy rejoycing that the party offended is Christ's own Father and in Christ thy Father fathers cannot be cruel to their own dear children What man amongst you whom if his son ask bread he will give him a stone or if he ask a fish Mat. 7.9 10 11. will he give him a Serpent If ye then being evil know how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him and especially if Christ himself ask 4. Consider of the persons for whom Christ intercedes it is for all the Elect and in particular for thee O the sweet of this one meditation if I knew that my name were written in Heaven should I not as Christ bids me rejoyce in this Luke 10.20 oh but what is it to have my name written in the chief part of Heaven what is it to have my name written in the breast-plate of Jesus Christ come read O my soul is it not thus written Isaac or Jacob I have prayed and I am praying for thee that thy faith fail not sure I am that I would not part with my hope in the priviledge for all the wide world the very consideration of this makes me to esteem of all the world as dross and dogs-meat And oh that ever the world or flesh or devil should steal this meditation out of my heart Oh that ever I should forget that Christs is gone to Heaven that he is entred into the Holy of Holies and that he carries my name into the presence of God the Father I speak the same to thee that readest if thou art a Believer there is no doubt of it but Christ is speaking a good word to his Father in thy behalf he can no more forget thee in his intercessions than a Mother with full breasts can forget her sucking Child that she should not have compassion on the Son of her womb Now if ever look up to Jesus yea look and never leave looking till thou spiest thy own name writ on his heart it is enough to fix thy soul and to make it dwell on Jesus Christ thus carrying thee on his shoulders and bearing thee on his breast plate for a memorial unto his Father in Heaven 5. Consider of the agreement and difference betwixt Christ's intercessions and the intercessions of the high Priests of old they did both intercede but Christ's intercessions are ever in a meer transcendent eminent way Christ is more faithful in his office and place than ever high Priest was Christ is more compassionate and pitiful than ever high Priest was and hence it is that he hath the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.11 one of many commiserations all is mercy and love and sweetness and more than motherly affection that comes from Christ O my soul why shouldst thou say with Israel Isa 40.27 My way is hidden from the Lord and my judgment is passed over by my God as if Jesus Christ had left thee out of the count of his people and out of the roll of those whom he is to look after No no he is a faithful and merciful High Priest far above all the high Priests of the Old Testament and if they were so careful not to leave out of their breast-plate one name of all the Twelve Tribes how much more careful is Christ not to leave out thy name in his intercession from this very Argument of Christ's compassion and Christ's faithfulness Heb. 3.1 2. the Apostle calls on us to consider the Apostle and high Priest of our profession Christ Jesus who was faithful to him that appointed him above Aaron or Moses or any of the high Priests why consider him O my soul this Gospel-high Priest is well worthy indeed of thy consideration 6. Consider of the properties of Christ's intercession is it not heavenly and glorious effectual and prevailing and of all other the transactions of our salvation whilest this world lasts the most perfective and consummate O give me the intercessions of Christ above all the intercessions of Men or Angels I know the Saints on earth pray mutually one for another but they pray not in their own names or for their own merits but in the Name and for the merits of Jesus Christ and as for the Saints and Angels in Heaven Cypr. Epist Hier. lib. advers Vigil Cyprian and Jerome seem to grant that they pray for the state of the Church Militant but if so they do it only of charity as Brethren not of office as Mediators they do it only for the Church in general and not for any particular man or member of the Militant Church such an intercession as this so heavenly so effectual so perfective of our salvation so authoritative and publick found upon the satisfactory merits of the person interceding is proper only to Christ I would be glad of the prayers of all the Churches of Christ O that there were not a Saint on the earth but that I were by name in his morning and evening prayer whosoever thou art that readest I beseech thee pray for me but above all let me have a property in those prayers and intercessions that are proper only to Christ I am sure then I should never miscarry Christ's prayers are heavenly glorious and very effectual 7. Consider of the particulars wherein more especially Christ's intercession consists Is it not in the presenting of his person blood prayers interpellations is it not in the presenting of our persons performances pleas or answers to the accusations of Sathan men little think how busie our Mediator Sponsor Solicitor Advocate is now in Heaven for us men little think that Christ is appearing and his blood is crying and his prayers are ascending and his robe of righteousness is covering us and the iniquity of our holy things O my soul look up consider Jesus thy Saviour in these respects I am perswaded if thou didst but know if thou couldst but see what a deal of work Christ hath in hand and how he carries it on for thy salvation it would melt thy heart into very tears of joy Whilst Christ was on earth Luke 2.49 and his Mother had lost him he could then say Wist ye not that I must go about my Fathers business now Christ is in Heaven he is about the same business still all his employment in Heaven is to intercede for us that we may be saved very true there is much in this intercession of Jesus Christ it is a Tree of many branches and every branch fruitful so that if thou wouldst enlarge thy Meditation in this
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
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
ascension that have been interceding for thee and making ready the Bride-chamber where thou and I must live for ever and ever and now I come higher into the clouds to meet thee more than half the way and my meaning is to take thee by the hand and to bring thee to my Father now do I take thee for my own O my Sister my Spouse thou art as dear to me as my own dear heart come see into my bosom see here Love written in the golden letters of free-grace come near for I must have thee with me and I will never more be so strange to thee as to this day sometimes thy sins have made a wall of partition between me and thee sometimes I withdrew and was gone and I hid my self beyond the curtains and for a time thou hast layen hid in the closset of the grave but now wee 'l never part more anon I will bring thee to my Father and I will say to him Father behold here my Spouse that I have married unto my self in the mean time welcome to thy Jesus I have purchased thee with my blood I have paid dear for thee and now I 'll wear thee as a Crown and ornament for ever 5. Christ sets them on his right hand Psal 45.9 Vpon thy right hand doth stand the Queen in Gold of Ophir This is the sign of Christ's love and respect to his Saints when he himself ascended up into Heaven then said the Father to him Son sit thou down at my right hand and no sooner the Saints are ascended up to Christ but he speaks the same to them Sit thou down at my right hand Christ entertains them as God the Father entertained him he at the right hand of God and they at the right hand of Christ And herein is set forth the great exaltation of the Saints as Christ being set at God's right hand God highly exalted him and gave him a Name above every Name so now are the Saints highly exalted by Jesus Christ now are they filled with unmatchable perfections now is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of perfection and fulness of honour and glory conferred upon them Vpon his right hand is set the Queen in gold of Opnir i e. in the best richest finest Gold the Lord now puts upon his Saints heavens glory he adorns them with all his ornaments fit for the marriage day and indeed here is the beginning of the solemnity of the marriage of the Lamb not but that the contract was before but the solemnity was reserved for this day and all the glory of this day is for nothing else but to set out the solemnity of the marriage As the Bridegroom on the day of nuptials comes forth in his glory and as the Bride on the marriage-day comes forth in her best array and as the servants and parents and friends and all appear on the marriage-day in as much glory as they can so Christ on this day comes forth in his glory with all his Angels in their glory and the Saints the Lambs wife The Kings Daughter is all glorious without and within Psal 45.13 Though Stars may lose their shining when the Sun ariseth yet the glory of the Saints shall be no less because of the Sun of righteousness but rather more This is the day that Christ shall honour his Saints before all the world come will he say and sit you down at my right hand as a Shepheard divideth his Sheep from the Goats so will I separate you from wicked reprobates why you are they for whom the eternal councels of my Father did work you are they in whom I am now to be gloryfied for ever and therefore now will I exalt and advance and honour you sit here or stand here on my right hand O come come hither to the right hand of your Saviour 6. Hereupon Christ fully and actually joys in them and they in him he joys in them because now he sees of the travail of his soul he sees the issue of all his doings and sufferings hereon earth he sees now the great work he hath brought about to wit the glory of his Saints and he cannot but rejoyce therein As a man that makes a work that is very curious and glorious he takes abundance of delight to look upon it when God made the world he lok't upon what he made and he saw it was good and he delighted in it So Christ looks on his Saints and when he sees what he hath done in raising so poor a worm to so high an excellency he takes infinite delight therein now he sees that he hath attained his end in that great design and deepest councels that he had before the world he was then resolved to save a number of sinners and to bring them at last to himself that they might behold him in his glory and manifest the riches of his grace and to that purpose hath he still been carrying on the great work of souls salvation as we have heard and now that he sees it accomplished and fulfilled in them he must needs delight Ephes 3.17 In that day it shall be said to Jerusalem fear thou not and to Zion let not thy hands be faint for the Lord thy God in the midst of thee is mighty he will save thee he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing And as he joys in them so they cannot but rejoyce in him as he delights in their glory so they cannot but delight in his glory are they not at Christ's right hand and is not that the place of pleasure the Paradise of God Psal 16.11 In thy presence is fulness of joy and at thy right hand are pleasures for evermore The very setting them on Christ's right hand is the beginning of Heavens joy Jude 24. The presence of Christ makes joy exceeding joy saith Jude oh but what joy what fulness of joy what exceeding joy will it be to be set at Christ's right hand now begins that joy that never never shall have end O the complacency which the blessed feel in their seeing knowing loving and being beloved of Jesus Christ O my Christ let me have tribulation here let me here spend my days in sorrow and my breath in sighings punish me here cut me in pieces here burn me here so that I may there be placed at thy right hand for then joy will come and sorrow will vanish sorrow is but for a night this night of life but joy will come in the morning of the resurrection and it never shall be night again SECT V. Of Christ's sentencing his Saints 5. FOR Christ sentencing of his Saints no sooner are they set on his right hand but he prepares for sentence in the opening of which we must consider 1. The preparative 2. The sentence it self 1. The preparative before sentence will be some exploration or trial of the parties to be sentenced
Christ 2 Cor. 11 2. And after this when Christ takes the bride home brings her into Heaven and leads her by the hand into his Fathers presence then is his last presentation then he presents her faultless before the presence of his glory with exceeding joy The word signifies leaping springing exalting joy O what springing leaping exalting is in heaven when Christ takes the hand of his Bride and gives her into the hand of his Father q. d. O my Father see what a number I have brought home to thee thou knowest what I have done and what I have suffered and what offices I have gone through to bring these hither and now my Mediatourship is done I resign all my charge to thee again see what a goodly Troop what a noble Army I have brought thee home why all these are mine and all mine are thine and all thine are mine Joh. 17.10 12. and I am glorified in them all those that thou gavest me I have kept and none of them is lost see here is Adam and Abel and Noah and Sem and every Saint from the beginning to the end of the World the Nuptial between them and me is solemnized and whither should I lead them but to my Father's house and into my Father's presence I have already pronounced them blessed and the glory which thou gavest me I have given them Joh. 17.22.23 that they may be one even as we are one I in them and thou in me that they may be made perfect in one Here take them from mine hands now give them a welcome into glory and let them know that thou hast loved them as thou hast loved me 2. He presents all his Commissions to his Father as he is a Mediatour at least by Destination from all Eternity Eph. 1.4 were not the Saints chosen in Christ before the foundation of the World then was he a Mediatour in the business of Election and then was he Predestinated to be a Mediatour of Reconciliation Prov. 8.23 I was set up from Everlasting i.e. I was appointed and designed to be a Mediatour from all Eternity Howsoever he was a Mediatour virtually and inchoatively from the Fall of Adam then did he undertake that great Negotiation of reconciling God to man and man to God and actually he was a Mediatour after his Incarnation for then was he manifested in the flesh then was he manifested to be what before he was then did he act that part visibly upon earth which before he had acted secretly and invisibly in heaven then he entred upon the work of his active and passive obedience then he discharged his Prophetical and Priestly office here on Earth which having done then he entred upon his Kingly Administration in Heaven Now as to this work he was called by God him hath God the Father sealed John 6.27 it pleased the Father by him to reconcile all things to himself Colos 1.19 And as to these offices severally he had Commission from God the Lord hath annoynted me to Preach good tydings unto the meek and the Lord hath sworn Isa 61.1 Psal 110.4 Psal 110.1 and will not repent thou art a Priest for ever and the Lord said unto my Lord sit thou at my right hand until I make thine enemies thy foot-stool So now he comes with all his Commissions in his hand and he delivers them all up unto his Father again In this case it is with Christ as with some General whom the King sends forth with Regal Authority to the War who having subdued the Enemy he returns in Triumph and all being finished he makes a surrender of his place thus Christ having discharged all his offices imposed on him now the work is finished he leaves his function by delivering up his Commissions to his Father Rev. 21.23 In Heaven there is no need of Sun or Moon that is as some interpret there is no need of Preaching or Prophesying of the Word or Sacraments for the Lamb is the light thereof Christ is the only means of all the communication that the Elect there shall have and as for his Regal Office 1 Cor. 15.24 the Apostle is express then shall he deliver up the Kingdom to God even the Father Only here is the question how is Christ said to resign his Kingdom to God the Father Luk. 1.33 Heb. 1.8 for saith not the Scripture that Christ's Kingdom shall have no end and that Christ's Throne is for ever and ever for answer I see no contradiction but that Christ may both resign his Kingdom and yet reserve it See a like case Mat. 28.18 All Power saith Christ in heaven and earth is given to me of my Father shall we say now that the Father himself was quite stript of it no but as the Kingdom which the Father gave the Son is nevertheless called the Father's Kingdom or the Kingdom of God so Christ shall return it yet retain it also Two things we say are contained in the Term of Reign sci Dominion and Execution to wear the Crown and to bear the Scepter now Christ in the former sense shall reign for ever the honour of dominion and of wearing the Crown he shall never resign up to his Father for his Fathers Throne disturbs not his there are both their Thrones at once Rev. 7.11 but the functions of a King to sit in Judgment to reward deservers to punish evil-doers to rescue the oppressed to fight with the enemy Christ in this sense shall cease to reign and shall deliver up the Kingdom to his Father More particularly Christ is said to deliver up the Kingdom in three respects 1. Because he ceaseth to execute that Authority which nevertheless he hath as a Judge that goeth from the Bench is a Judge still although he giveth no judgment but imployeth his time about other occasions so Christ is said to resign his place not that his Authority is subject to Diminution but in that he makes no shew for when his enemies are all put under there is no need that any more blows should proceed from his Kingly power 1. Because the manner of his Kingdom after the judgment day shall be wholly changed he shall not Reign in the same fashion that he did before there 's no need in heaven of good Laws to keep men from starting into wickedness the orders of this life are changed into a new kind of Government and in that respect he is said to give over the Kingdome 3. Because he ceaseth to increase his Dominion In this World Christ was still gaining more souls to his Kingdom by the Preaching of his Word and so he spread his dominion further and further but when the Lord shall have made up the number of his Servants to his mind then he will end the World and give up the Kingdom i.e. he will cease to enlarge his confines any more he will be content with the number of his Subjects that he hath already Here is
the Second thing Christ presents all his Commissions to his Father he gives up his Priestly Prophetical and regal offices at his first entrance into heaven 4. He presents himself unto his Father not only his offices but Christ himself is presented and subjected unto God This I take it is the meaning of the Apostle when he saith then shall the Son also be Subject unto him 1 Cor. 15.28 that put all things under him The words are mystical and therefore we had need to understand them soberly and according to the Analogy of Faith The Arrians hence inferr'd that the Son was not equal with the Father because he that is subject must needs be inferiour to him whose Subject he is But the Answer is easie Christ is considered either as God or as man and Mediatour betwixt God and Man Christ as God hath us Subject to him and is Subject to none but Christ as man and Mediatour is Subject to his Father together with us Some would have it that Christ is Subject to his Father in respect of his mystical body the Church and that this only should be the meaning of the Apostle then shall the Church be Subject to the Father but I cannot assent to this Exposition 1. Because the Apostle speaks expresly of Christ and of his Kingdom 2. Because though Christ be sometimes in Scripture read for the Church or for the body of Christ yet the Son as opposed to the Father is never so read or understood 3. Because we read that he that is to be Subject must first have all things Subject to himself Now the Father doth not properly Subject or subdue all things to the Church of Christ but only unto Christ and therefore the Apostle speaks of Christ's subjection to the Father In the same way as Christ delivers up the Kingdom to the Father is Christ also to be subject to his Father but Christ delivers up his Kingdom as man and as mediatour betwixt God and man in these respects Christ as we have heard must Reign no more at that day his Mediatourship shall cease and by consequence in respect of his Mediatourship or in respect of his humanity he shall that day be subject to his Father You will say is not and was not Christ always subject to his Father as man or as mediatour betwixt God and man how then do we limit this subjection to that day then saith the Apostle shall the Son be subject I answer this subjection will be then or at that day more clearly manifested then ever it was before then he must surrender his Kingdom to his Father in the sight of men and Angels then he shall lay aside all his Offices in the view of all so that henceforth God shall not Reign by the humanity of Christ but by himself nor shall we henceforth be subject to God through a mediatour Christ but immediately to God himself nor shall Christ himself reign over us as mediatour any more for the very glory of his Majesty shall become so illustrious that all eyes shall see how transcendently eminent the Deity of Christ is above all creatures even above the humanity of Christ himself That a fuller view of Christ's subjection shall be at that day then ever before we may illustrate thus by night the Sun Reigns or rules over us but by the Moon for the light of the Moon is borrowed from the Sun though in the night we see not any subjection of the Moon to the Sun at all but so soon as the Sun riseth presently the Moon surceaseth its office of lightning others and becomes subject to the Sun it self not by a new subjection but by a declaration of its former subjection so that now all may see what eminency of glory and light the Sun hath both above the Stars and above the Moon thus it is with God and Christ now it is God reigns over us but only by Christ as Mediatour God's immediate Reign we discern not so clearly for the present but when the end shall come and Christ shall surcease his Office of Mediatourship then shall the glory of Christ's Divinity appear more eminently not only above all creatures but above the brightness of Christ's humanity it self and in this respect Christ then shall be Subject if not by a new subjection yet certainly by a new declaration and manifestation of his subjection so as never was before Vse O the wonders of this day O the admirable shews in heaven at Christ and his Saints first entrance into heaven O my soul where wilt thou stand or what wilt thou say when Christ shall take thee by the hand and bring thee into the presence of his glorious Father when he shall present thee and present all his Commissions which he received for thee and present himself unto his Father with thee saying O my Father here we are all before thy glorious God-head thus far I have carryed on the great work of man's Salvation and now all 's done according to the Covenant betwixt thee and me lo here all the Saints which by decree thou gavest me before the world was made lo here all the Commissions which I received from thee in order to their Salvation lo here the humanity which thou gavest me when I came into the World such were the sins of my redeemed ones and grown to such an height that Sacrifice and offering thou wouldst not have but a body thou preparedst for me Heb. 10.5 and lo here I present all these before thee come take thy Commissions and be thou all in all we praise thee O God we acknowledge thee to be the Lord. Come welcome me and welcome mine we all stand here before thy glorious Throne and expect every way as high an entertainment as Heaven or the God of heaven can afford us O my soul what joy will possess thee at this passage be sure now thy danger is over and thy arrival is safe neither shall it ever be heard friend how camest thou hither for the Lord himself will run unto thee he will hug thee and embrace thee mouth on thy mouth eyes on thy eyes and hands on thy hands and each hand shall clap for joy each harp shall warble each knee shall bend and bow and each heart be merry and glad O for the day Oh when will the day come on when Christ shall deliver up the Kingdom to the Father SECT IX Of Christ's Subjection to the Father that God may be all in all 1 Cor. 15.28 9. FOR the end of Christ's Subjection to his Father that God may be all in all Surely this is the meaning Christ therefore Subjects himself unto his Father that God himself might be all in all that God may no more Reign by a Deputy or by a Christ but that immediately and perfectly he may reign by himself so that every one may see him face to face Here we enjoy God as it were by means as in the use of the
the creation of the World and what is Six thousand years to Eternity certainly the truth of Origen's opinion touching the existency of other worlds before this Orig. l. de Prin cipiis 3. c. 5. and the future succession of other Worlds after this will then be known If no worlds before this yet if God in Christ hath done such great things in only Six thousand years what he may do in the next Six thousand years and so in the next Six thousand years who now can tell we see not these things but the Saints in seeing the face of Christ shall see all things 4. They shall see Christ in all his glory ways counsels decrees executions transactions as working for their happiness Now this 〈◊〉 more then the former there 's a great deal of difference in seeing an object as excellent in it self and in seeing an object as conducing to my happiness As one that is a stranger and another is an heir rides over such a demesgne the stranger rides over it and takes delight to see the situation rivers trees and fruits but the heir looks upon it after another manner this saith he is the land for which my Father laid out so much and all to enrich me and all to bestow it on me as my Inheritance So the Saints admitted into the glorious sight of Christ they take not only a view of Christ of the Essential glory of Christ of the transactions of Christ things excellent in themselves but they see all these as to make them happy they say of Christ and of all his actings these are mine and for my happiness A stranger may look upon a King and see beauty and Majesty and glory and honour in him but the Queen looks upon the King and his beauty as her own so the Saints look upon the King of Heaven they see Christ and all in Christ as their own to make them happy for ever and ever 5. They shall see Christ as he is but what do we not see him now as he is oh no 1 John 3.2 we now see him not as he is indeed and truth but only as he is in hear-say and report we now see him only as he is shadowed out to us in the Gospel of peace and what is the Gospel but the pourtraiture of the King which he sent to another Land to be seen by his Bride so Kings and Queens on earth wooe one another whilst the Bride is on earth she never seeth him as he is in his best Sabbath-Royal Robe of immediate glory she seeth him rather by the second hand i.e. by messengers words mediation he rather sends his pourtraiture then comes himself but in heaven the Saints see him as he is they see Christ himself in his own very person they see the red and white in his own face they see all the inside of Christ and thousands of excellencies shall then be revealed that we see not now the mysteries of that glorious Ark shall then be opened his Incarnation his two Natures in one person his Suffering as Man and his sitting in the seat of God as God all these shall be seen 6. They shall see Christ without interruption and without intermission to all Eternity If once the eye be set on the face of Jesus Christ it will never be taken off again Some conceive this to be the reason why the Saints in heaven can never fall away because they shall have a continual view of Christ as God Surely to have but one glimpse of Christ in this respect though it were gone presently it were a great happiness beyond all that the World affords it was sometimes the desire of a Philosopher to see the nature of the Sun though he were to be burnt by it so if Christ should but grant us this happiness you shall come to see me but the sight of me will destroy you this were a desirable thing but to have such an excellent glorious sight as shall never end that Christ should not only pass by but stand still so as the soul shall never lose his sight O how glorious is this if a man do but look upon a delightful Object he is loath to have his eye drawn from it surely the eye of Saints shall be eternally opened to see the divine nature of Christ turn them which way they will they shall never turn aside the busied eyes of their understanding from off the Deity of Christ he fills heaven he is that fair Tree of life the branches whereof in all that huge and capacious borders of heaven have not room to grow in for the heaven of heavens cannot contain him O the wonders of heaven There is Abraham Moses Elias the Prophets the Apostles and the glorified Martyrs but the Saints have neither leisure nor hearts to feed themselves with beholding of creatures no no all the eyes of heaven which are a fair and numerous company are upon only only upon the Lord Jesus Christ the Father hath no leisure to look over his shoulder to his Son the Husband hath no leasure to look over his shoulder to his Wife Christ takes all eyes off from such created things surely 't is enough for the Saints and Angels in heaven to study Christ for all Eternity it shall be their only labour to read Christ to smel Christ to hear see and taste Christ to love joy and enjoy Jesus Christ for ever and ever Thus far of the second point how the Saints shall behold the glory of Christ 3. Wherein is the comprehensiveness of this expression that the beholding of Christ is our all in all I answer 1. It comprehends the immediate seeing and looking upon all that Majesty and Glory which Jesus Christ hath 2 Cor. 5.7 In this sense Paul took it when he complained we walk by faith not by sight q. d. on earth we have faith and in heaven we have sight it is some comfort that now I see Jesus Christ by faith but comparatively to that sight which the Saints have in heaven it is as no comfort at all alas I am not I cannot be satisfied so long as I am absent from the Lord I look upon my self as one from home And as a Prince in a strange Land sits down sadly because he hath not the sight of his Father so I am forced to complain O I cannot see my Lord I would fain behold him I am a stranger on earth a Pilgrim in this world I am not where I would be I am absent from him whom I most desire O I desire to be dissolved and to be with Christ I walk with him here on earth by faith but to walk with him in the streets of heaven by sight is far better O I long I pant I breath I desire I think every day a year and every year an age till I be in heaven at home in my Father's arms that I may behold and see him and that immediately I say immediately in his glory This
all the World what a thing will this be when Christ shall pass a sentence of death on others and speak words of life unto thee when thou shalt see him frowning upon the world and oh those frowns will break the heart and shalt behold him smiling in the fulness of his love upon thy self that Christ at such a time should be delighting-thee with all the imbraces of love and with this sweet invitation to Heaven Come thou blessed inherite the Kingdom it were enough to a spirit a soul half dead the very meditation of this must needs be sweet 6. Consider Christ and the Saints Judging the rest of the world no sooner are the Saints sentenced but Christ turns to the wicked and bids them go into everlasting fire in which sentence the Saints shall joyn with Christ himself Do ye not know that the Saints shall judge the World 1 Cor. 6.2 when the Saints appear it is not only by a Summons but with commission not only to be judged but to judge not only shall they stand at Christs right hand but they shall sit down on the Throne of the Son of God to judge the wicked Angels and the World O the torment O the vexation of wicked men and Devils when they shall see those very men whom they scorned oppressed persecuted to be now advanced not onely to glory but to be their judges it is as if some Noble man had wronged some Poor man and that the King should therefore deliver the Noble man into the power of the poor man Psal 112.10 to take his own revenge Surely The ungodly shall see this and be grieved he shall gnash with his teeth for indignation and melt away but on the contrary Psal 58.10 The righteous shall rejoyce when he seeth the vengeance he shall wash his foot-steps in the blood of the ungodly O my soul dost thou believe this truth and art thou confident that thou shalt sit with Christ on his very Throne to judge the World why then be joyfull in afflictions exercise thou patience in the censures and judgments of the World know thou for thy comfort that there is a turn and time of judging and therefore say 1 Cor. 4. â— With me it is a small matter that I should be judged of you or of man's Judgment as the original hath it of man's day Is it not enough to command patience if God's day be at hand when I shall judge my unjust judges hark what the Apostle saith Jam. 5.7 8 9. Be patient Brethren unto the coming of the Lord behold the Husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receive the early and latter rain be ye also patient stablish your hearts for the coming of the Lord draweth nigh behold the judge standeth before the door Come exercise patience let the World be judging if they will needs slander reproach and persecute thy soul they had better abuse any judge on earth than thee though thou art the poorest weakest meanest of God's Saints upon the earth they will know one day that they have abused their own judge in abusing thee And therefore be thou quiet silent patient Say as David let him alone and let him curse yea let him judge for the Lord hath bidden him it may be the Lord will look on mine affliction and will requite good for his Judging this day this is his day but the day of the Lord is my day and then shall I sit with Christ on his Throne to judge the World Oh the sweet that I may suck from this hony-comb of Christ and his Saints judging the World 7. Consider Christ and his Saints going up into Heaven No sooner hath he done his work with the World and sent them away but then he shall conduct all his flock like a faithful shepherd to their fold then shall he go with all his troops following him into Heaven Hath not Christ said so If I go away I will come again John 14.3 and receive you unto my self that where I am there you may be also O those songs of joy and shouts of praise that will fill the World at that day And thus as they go along Heaven opens unto them and they enter in what welcomes they have there is past my telling if we may imagine and guess O the welcome that Christ will give Come my spouse and come my dear come all my Saints here be those Mansions that I went before to prepare and make ready for you here be those everlasting habitations wherein you and I will dwell together here is your Fathers house the building of the wall is all of Jasper Rev. 21 18. and the worst piece of it is all of pure Gold like unto clear Glass why this is your home your house made without hands here you and I will spend our time eternity it self in joying enjoying and beholding of each other And as thus Christ salutes them so will the Angels those Created Citizens of Heaven salute them too for if joy be in Heaven at the conversion of one sinner what joy will there be at the glorification of all these Saints what welcome entertainment will the Angels give to these new guests at their first enterance into Heaven O my soul if thou art one of them that shalt have this welcome what wilt thou say when thou art admitted in thither if weeping were in Heaven wouldst thou not weep for joy sure these things are no fictions of man's brain but truths and realities and as they are true and real so they are exceeding full of joy all the excellencies of this World are but a dream in comparison of them even the Sun in its brightness is but darkness to this glory that shall then be seen Come think over these things and be so enlarged in thy thoughts that before they go thou mayest feel the sweet and taste of this goodness of the Lord. 8. Consider all the several transactions that will follow in Heaven then will Christ present all his elect to God his Father then will he give in all his commissions which he hath received from his Father Then will the Son himself be subject to the Father that God may be all in all I cannot stay to enlarge on these Onely remember though God may be all in all that excludes not Christ for he also is All in all to all his Saints even to all eternity Immediate visions and fruitions of Christ as God is the very top of Heavens joy Christ is all and in all Christ is the center of Heavens happiness Christ is the well-spring that fills the capacities of Saints and Angels Christ is the object of happiness it self there is as much happiness in Christ as happiness is what ever belongs to glory is in Christ In him dwels all the fulness whatever excellency is in Heaven it is in Christ not onely in perfection but connexion for all those
shall thy God rejoyce over thee look how the joy of a Bridgroom is over his Bride upon the wedding-day surely then if ever all is love and joy so is Christ's joy over his Saints at the last day then begins that joy that never never shall have end there shall be no moment of time wherein Christ will not rejoyce over his Saints for ever after 9. It is the day of Christs perfection Christ as Mediator is not fully perfect till all his members be in glory united to him As an head that wants an arm or hand or leg we say is lame so it is a kind of mistical lameness that Christ our head hath not with him all his members the Saints are little pieces of mystical Christ and it shall not be well till Christ gather in his arms and thighs and pull them nearer to himself in glory and is not this desirable to see the Lord Jesus Christ as Head of the Church in his perfection to see the Son of righteousness with every beam united to him O desirable day Hos 2.18 10. It is Christ's Wedding-day or the Marriage day of the Lamb. The Saints are betrothed to Christ when first they believe in Christ that is Christ's word I will betroth thee unto me Cant. 4.10 and thou art my sister my spouse not my Wife thou art not yet married onely contracted here but at that day the marriage of the Lamb will be compleat and then will the voyce be heard Rev. 19.7 Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his Wife hath made her self ready O the joy that Christ and Saints and Angels and all that belong to Heaven will make at this marriage Blessed are they that are called to the Marriage-supper of the Lamb. One of the seven Angels that came to John in visions Rev. 21 9. talked with him saying Come hither and I will shew thee the Bride the Lambs Wife If the espoused Virgin be willing to be married how is it that we cry not Come Lord Jesus come quickly 1 Cor. 5.24 11. It is Christ's day of presenting his Saints unto his Father he delivers up the Kingdom to God even the Father Then shall he take his Bride by the hand and bring her to his house and present her in all state and solemnity to the Father Is not this a desirable day surely Christ rejoyceth and his very heart even springs again to present his Church unto his Father Father here behold my Bride that I have marryed unto my self It is true a Child may sometimes marry such a one as he may be ashamed to think of bringing to his Fathers house but how mean and sinful soever we are of our selves when once we are marryed unto Christ he will not think it any dishonour no not before his Father that he hath such a bride Father will he say lo here all my Saints of all that thou hast given me I have lost none but the children of perdition these are mine dearly bought thou knowest the price O welcome them to glory 12. It is the day of Christ's glory What glorious descriptions have we in scripture of Christs coming to Judgment The Son of man shall come from heaven with power and great glory and the work no sooner done Math. 24.30 but he shall return again into Heaven with power and great glory Not to mention the essential glory of Christ O the glory of Christ as Mediator all the glory that Ahashuerus could put upon his favourites was nothing to this spiritual and heavenly glory which the Father will put upon the Son it is a glory above all the glories that ever were or ever shall be it is an eternal glory not but that Christ shall at last give up his Kingdom to his Father he shall no more discharge the acts of an Advocate or intercessor for us in heaven onely the glory of this shall alwayes continue it shall to all eternity be recorded that he was the Mediator and that he is the Saviour that hath brought us to life and immortality and upon this ground the tongues of all the Saints shall be imployed to all eternity to celebrate this glory This will be their everlasting Song Vnto him that loved us Rev. 1.5 6. 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 Now is not this a desirable thing do we believe there is such a thing as Christ's mediatory glory and Christ's essential glory as Christ's humane glory and Christ's divine glory and have we no desires to behold this glory surely Christ himself desired it of God he would have his Saints with him where he is that they might behold his glory and shall not we desire it whom it most concerns O the sweet temper of the spouse when she cryed out Cant. 8.14 Make haste my beloved and be thou like a Roe or to a young Hart upon the mountains of spices Come now and run over these particulars surely every one is motive enough to desire this day it is a day of refreshing a day of restoring a day of manifestation of the sons of God a day of adoption and of the redemption of our bodyes a day of Christs coming of Christ's revealing of Christ's appearing of Christ's joy of Christ's perfection of Christ's Wedding of Christ's presenting of his Saints of Christ's glory what are we not yet in a longing frame the wife of youth that wants her husband for some years and expects that he should return from over Sea-lands she is often on the shore her very heart loves the wind that should bring him home every Ship in view that is but a drawing near the shore is her new joy and new reviving hopes she asks of every passenger O saw you my husband what is he a doing when will he come is he not yet Shipped and ready for a return souls truly related to the Lord Jesus Christ should methinks long no less O what desire should the Spirit and the Bride have to hear when Christ shall say to his Angels Make you ready for the journey let us go down and divide the skies and bow the Heavens I 'le gather my prisoners of hope unto me I cannot want my Rachel and her weeping Children any longer behold I come quickly to judge the Nations Methinks every spouse of Christ should love the quarter of the sky that being rent asunder should yield unto her husband methinks she should love that part of the heavens where Christ puts through his glorious hand and comes riding on the Rain-bow and Clouds to receive her to himself I conclude this with the conclusion of the Bible He that testifieth these things saith surely I come quickly Amen Even so Rev. 22.20 come Lord Jesus SECT IV. Of hoping in Jesus in that
apt to listen to his doubts that in the conclusion I know not how to extricate my self Person Sayst thou so surely in this case there 's no cure no remedy but onely the testimony of God's Spirit but saith not the Apostle Rom. 8.16 That the spirit of it self bears witness with our spirit that we are the children of God if a Man or Angel or Archangel should promise Heaven peradventure thou mightest doubt but if the Supream Essence of the Spirit of God bear witness within what room for doubting why this voice of the spirit is the very voice of God hark then enquire O my soul if thou hast but this testimony of the spirit thou art sure enough Soul Oh that it were thus with me oh that the spirit would even now give me to drink of the wells of salvation oh that the spirit would testifie it home oh that he would shine upon and enlighten all those graces which he hath planted in me fain would I come to the highest pitch of hope oh that I could look upon the things hoped for as certainly future Person Thou sayst well O my soul and if these wishes be real then pour out thy self unto God in prayer this was the Apostles method Now the God of hope fill you with all joy and peace in believing Rom. 15.13 that ye may abound in hope through the power of the holy Ghost let this be thy practise pray as he prayed pray thou for thy self as he prayed for others if an earthly Father will hearken to his child Luk. 11.13 how much more will God the Father give the spirit to them that ask the spirit of him Soul Why if this be it to thee Lord do I come O give me the Spirit the witness of the Spirit the first-fruits of the spirit the sealing of the spirit the earnest of the spirit O give me the spirit and let the spirit give me this hope O the hope of Israel and Saviour thereof in the time of trouble why shouldst thou be as a stranger in my soul and as a way-faring man that turneth aside to tarry for a night Come O come and dwell in my soul Come and blow on my garden that the spices thereof may flow out come and fill me with a livelv hope yea Lord excite and quicken and stir up my soul to act this hope yea so illighten or shine upon my hope that I may know that I hope and know that I joyfully expect and wait for the coming of Christ O Let me hear thy voice Say unto my soul I am and will be thy salvation Person Well now thou hast prayed Psal 35.3 O my soul Come tell me dost thou feel nothing stir is there nothing at all in thee that assures thee of this assurance of hope is there no life in thy affections no spark that takes hold on thy heart to set it on flame no comfort of the spirit no joy in the holy Ghost Soul Yes methinks I feel it now begin to work the Spirit that hath breathed this prayer into me comes in as Comforter O now that I realize Christ's coming and my resurrection Psal 16.9 I cannot but conclude with David Therefore my heart is glad and my glory rejoyceth and my flesh also shall rest in hope Oh what an earnest is this what a piece hath the spirit put into my hand of the great sum promised not onely that he in great mercy promised me Heaven but because he doth not put me into a present possession he now gives me an earnest of my future inheritance Why surely all is sure unless the earnest deceive me and what shall I dispute the truth of the earnest oh God forbid the stamp is too well known to be mistrusted this seal cannot be counterfeit because it is agreeable with the Word I find in my self an hope a true sincere hope though very weak I find upon trial that I am regenerate that I look and long for the second coming of Jesus that I love his appearance even before hand that my works though imperfect are sincere and true that I believe on the Name of the Son of God and flesh and blood could never work these duties or these graces in me it is only that good spirit of my God which hath thus sealed me up to the day of redemption Away away despair trouble me no longer with a musing thoughts I will henceforth if the Lord enable walk confidently and chearfully in the strength of this assurance and joyfully expect the full accomplishment of my happy contract from the hands of Christ The Lord is my portion therefore will I hope in him Lam. 3.24 25 26. the Lord is good to them that wait for him to the soul that seeketh him it is good that I both hope and quietly wait for the salvation of the Lord It is good that I hope to the end 1 Pet. 1.13 for the grace that is to be brought unto me at the revelation of Jesus Christ SECT V. Of believing in Jesus in that respect 5. LET us believe in Jesus as carrying on the great work of our salvation in his second coming Now this believing in Christ is more than hoping in Christ Faith eyes things as present but hope eyes things as future and hence the Apostle describes faith to the substance of things hoped for Heb. 11.1 it is the substance foundation or prop which upholds the building or it is the substance essence existence of things hoped for and consequently absent and a far off to be by a firm apprehension of the believer as already present and real And this is as necessary as the former oh if we could but see things now as they shall appear at that last general day of Judgment how mightily would they work upon our souls I verily think the want of this work of faith is the cause almost of all the evil in the world and the acting of Faith on this subject would produce fruits even to admiration If we could but see that glory of God in Christ and those glorious treasures of mercies that shall then be communicated if we could but see those dreadful evils that are now threatned and shall then be fulfilled would not this draw the hardest heart under Heaven come let us act faith this day as if this day were the last day a thousand years are but as one day to faith it takes hold upon eternal life whensoever it acts it takes present possession of the glorious things of the Kingdom of God even now O then let us believe in Jesus in reference to his second coming to judgment But how should we believe what directions to act our saith on Jesus in this respect I answer 1. Faith must directly go to Christ 2. Faith must go to Christ as God in the flesh 3. Faith must go to Christ as God in the flesh made under the Law 4. Faith must go to Christ made under the
will in the ears of God Surely this is the fruit the effect of Christ's intercession and therefore thou mayest comfortably conclude Christ's intercession is mine 2. If at any time in the midst of duties I am savingly affected then is Christ's intercession mine Sometimes it pleaseth God to appear in ordinances and the soul is comforted quickened enlarged affected why now I look on this as the efficacy of Christ's Blood and as the power of Christs intercession at that very instant that I feel any good in any ordinance of Christ why then even then is Christ prevailing with God his Father for what I feel then even then may I boldly say Now is the Lord Jesus who is at God's right hand in heaven remembring me a poor worm on earth Oh now I feel the fruit of his intercession Oh what is this spirit power grace comfort sweetness I drink of but a tast of the hony-comb with the end of my rod dropping from the intercessions of Jesus Christ and if this presence of Christ's Spirit be so sweet what is himself then I know we had need to be wary in laying down this sign it is clearly proved by an eminent Divine Mr. Burges of Assurance Mat. 13.20 Mark 16.20 John 5.35 that sweet motions of heart in holy things are not infallible Evidences of grace the third kind of hearers are said to receive the Word with joy they found some sweet and power in the Ordinances of Christ and Herod heard John gladly and many for a season rejoyced in John's light and Ministry Certainly affections in holy administrations with delight and joy may be in those who yet have no true grace so it may be that the novelty and strangeness of a doctrine may much affect and delight or the nature of the doctrine as it is comfortable without any respect to spiritual operation may exceedingly affect or the Ministers abilities because of his parts eloquence elocution affectionate utterance may much delight and stir up the hearers affections fine head-notions may produce some affectionate heart-motions but what symptome of grace in all this The sign therefore I lay down of my propriety in Christ's intercessions is not every sweet motion or every excited affection but that which is holy spiritual heavenly saving I may discern much of this if I will but look into the grounds and effects of my excited or stirred up affections if the ground thereof be fetched from Heaven and in their effect they tend towards Heaven if they wean my heart from the world if they elevate and raise up my affections to things above if they form and frame my conversation heaven-wards then may I be assured these motions and affections are of the right stamp for all such motions are but sparks of that heavenly fire the the flame whereof is mindful of its own original they are the fruits of Christ and they go back to Christ they work towards their center they tend towards the place from whence they came and in this respect O that I could never hear a Sermon without a savory affection of what I hear O that I could never go to prayer without some warmth and heat and life and fervency Oh that in every duty I were savingly affected that I felt the savour of Christ's ointments whose name and whose intercession is as an ointment poured forth in times of the Old Testament if they offered up a sacrifice and a material fire came down from Heaven and burnt up the sacrifice to ashes it was a certain testimony that the sacrifice was accepted Now in the time of the Gospel we must not expect material fire to come down upon our duties but hath the Lord at any time causâ—d an inward and spiritual fire to fall down upon thy heart warming thy spirit in duty and carrying it up heaven-ward Surely it so thou mayest safely conclude these are the very effects of Christ's intercession his intercession is mine 3. If in my heart I feel a holy frame disposition inclination to pray and cry and intercede for others especially for the miseries and distresses of the Church of God then is Christ's intercession mine We should as near as we may in every thing conform to Christ and this conformity is an evidence or sign to us of our interest in Christ O my soul go down into the inmost closet of thy heart look what disposition there is in it towards the members of Christ and thou mayest conclude there is in Christ's heart the very same disposition towards thee Ah! do I think there is love in my bosom towards the Saints and that there is no love in Christ's bosome towards me what can I think that my narrow straitened sinful bowels are larger than those wide compassionate tender bowels of Jesus Christ as a drop of water is in comparison of the Ocean and as a gravel-stone is in comparison of the sand so is my heart to Christ's and my love to Christ's and my bowels to Christ's Come then and try by this sign Hereby we know that we are translated from death to life if we love the brethren he that loveth not his brother abideth in death Hereby perceive we the love of God 1 John 3.14.16 because he laid down his life for us and we ought to lay down our lives for the brethren is not this plain if I love the brethren Christ loveth me if I feel in my heart an holy disposition to go to God and to pray and cry and intercede for a Saint in misery surely the Lord Jesus hath as much bowels towards me to go and intercede for me and to present my prayers unto God the Father his intercession is mine 4. If I am called justified sanctified then is Christ's intercession mine are not these the subject matter of Christ's intercession I pray saith Christ that thou shouldst keep them from the evil I pray that thou wouldst sanctifie them through the truth John 17 15 17 20 24. neither pray I for these alone but for them also which shall believe on me through their word or preaching Father I will that those whom thou hast given me be with me in glory He first prayes that we may be called and justified and then he prayes that we may be sanctified and saved he holds at both ends of this golden chain of our salvation the one end is hanged at his breast where the names of all his Saints are written and the other end is at his heart that he may be the Author and finisher the first and last the beginning and ending of our souls salvation alas there is nothing in us in our reach here below the first stirrings of grace is up in Heaven at the right hand of the Father and the far end of any gracious thought is as far above us as the heart of Christ is above the earth Come then sith all hangs on this great pin of Christ's intercession let us search and try are we called do we
believe on the Son are we sanctified in some measure are we kept from the evil that sin may not have dominion over us hath Christ put up these prayers in our behalf that now we feel as it were and experience the truth of Christ's prevailings with his Father in our hearts and lives O sure signs that Christ's intercession is ours away away all diffidence doubting wavering fluctuating hopes a soul thus grounded may with Paul cast the ganlet and bid defiance to all the world Rom. 8.34 Who shall lay any thing to the charge of God's Elect who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God and who also maketh intercession for us SECT V. Of believing in Jesus in that respect 5. LEt us believe in Jesus as carrying on this great work of our salvation in his intercession wounded spirits are full of scruples and thus they cry My sins will never be forgiven have not I sinned against God and Christ and the Spirit of Christ had I not my hands imbrued in the blood of his Son and have not I trodden under foot the blood of God and will that blood that I have shed and trod on intercede for my pardon Had I but gone so far as the Jews did who indeed killed and crucified Christ I might have had some hopes because they knew not what they did and therefore Christ prayed Father forgive them for they know not what they do But alas I sinned 1 Cor. 2.8 and I knew well enough what and wherein I have sinned had they known saith the Apostle they would not have crucified the Lord of glory but alas I knew it and I was fully convinced that the commission of every sin is a crucifying of Christ and yet against knowledge and judgment and light and checks of my own conscience I have crucified the Lord of glory Heb. 6.4 6. and is not the Apostle express it is impossible for those who were once enlightened and have tasted of the heavenly gift if they fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Oh I fear my name is not in the roll of those for whom Christ intercedes I have crucified him afresh and will he intercede for such a dead dog as I am I cannot believe Silence unbelief be not tyrannical to thy self for Christ will not sin shall do thee no hurt nor Sathan no nor God himself for Jesus-Christ can work him to any thing if he but open his wounds in heaven he will so work his Father that thy wounds on earth shall close up presently O but I have sinned against light and what then I hope thou hast not sinned willfully maliciously despightfully against the light the Apostle tells us that if we sin willfully after we have received the knowledge of the truth Heb. 10.26 27. there remaineth no more sacrifice for sins but a certain looking for of judgment and fiery indignation These two Texts in Heb. 6.4 and 10.26 are parallel and give light to each other and therefore unless thy sin be the unpardonable sin unless willfully maliciously and despightfully thou hast crucified Christ as some of the Jews did never pass a doom of final condemnation on thy soul what is there no difference betwixt a sin done willfully or purposely of malice with delight and aginst the feeling of thy own conscience and a sin done of meer ignorance inconsideracy infirmity or through a strong temptation though against light it self I know there is a light given in by God's Word and some beam of the Holy Ghost which yet never penetrated so far as to transform and regenerate the soul wholly to God's Image and in such a case a man may fall away even into an universal fall a general Apostasie but dost thou not hope better things of thy self than so I suppose thou dost O then believe O believe thy part in Christ's intercession and for the directions of thy faith that thou mayst know how or in what manner to believe observe these particulars in their order As 1. Faith must directly go to Christ 2. Faith must go to Christ as God in the flesh 3. Faith must go to Christ as God in the flesh made under the Law 4. Faith must go to Christ made under the directive part of the Law by his life and under the penal part of the Law by his death 5. Faith must go to Christ as put to death in the flesh and as quickned by the Spirit 6. Faith must go to Christ as quickened by the Spirit and as going up into glory as sitting down at God's right hand and as sending the Holy Ghost of all these before 7. Faith must go to Christ as interceding for his Saints this act of Christ is for the application of all the former acts on Christ's part and our faith closing with it is for the application of this and all other the actings of Christ on our part Now is our faith led up very high if we can but reach this we may say our faith stands very lofty when it may at once see earth and heaven when it may see all that Christ hath acted for it here and all that Christ doth act and will act in heaven for it hereafter It is not an ordinary single particular act of faith that will come up to this glorious mystery no no it is a comprehensive perfective act it is such an act as puts the soul into a condition of glorious triumph Who shall condemne Goodwin Christ set forth it is Christ that will save me to the uttermost seeing he ever liveth to make intercession for me That same word to the uttermost is a good word and well put in it is a reaching word and extends it self so far that thou canst not look beyond it let thy soul be set on the highest mountain that ever any creature was yet set on and there let thy soul take in and view the most spacious prospect both of sin and misery and difficulties of being saved that ever yet any poor humbled soul did east within it self yea joyn to these all the objections and hinderances of thy salvation that the heart of man can suppose or invent against it self lift up thy eyes and look to the utmost thou canst see and Christ by his intercession is able to save thee beyond the horizon and furthest compass of thy thoughts even to the utmost and worst case the heart of man can possibly suppose it is not thy having lain long in sin or long under terrors and despairs it is not thy having sinned often under many enlightnings that can hinder thee from being saved by Christ Do but remember this same word to the uttermost and then put in what exception thou wilt or canst O the holy triumphs of that soul that can but act its saith on