Students beat out their brains on lesser subjects what endeavours have there been to dive into the secrets of Nature what volumes have been written of Physicks Metaphysicks Mathematicks and is not this subject Christ is not every of these subjects Christ's Ascension Christ's Mission of the holy spirit of more worth and value and benefit than all those come study that piece of the Bible wherein these are written there is not a line or expression of Christ in the Scripture but 't is matter enough for a whole Age to comment on thou needest not to leave old principles for new discoveries for in these very particulars thou mightest find successive sweetness unto all eternity SET II. Of considering Jesus in that respect 2. LEt us consider Jesus carrying on this work of our salvation for us in these particulars We must not only study to know these things but we must meditate on them till they come down from our heads to our hearts Meditation is the poize that sets all the wheels within a going it were to small purpose to bid us desire hope believe love joy c. if first we did not meditate in meditation it is that the understanding works that the will is inclined to follow that devotion is refreshed that saith is encreased hope established love kindled and therefore begin here O my soul it is a due consideration that gives both life and light and motion to thy actings in all proceedings And to take them in order 1. Consider of Christ's Ascension into Heaven Methinks souls should put themselves into the condition of the Disciples Acts 1.10 When they looked stedfastly towards heaven as Christ went up What shall he ascend and shall not we in our contemplations follow after him gaze O my soul on this wonderfull object thou needest not fear any check from God or Angel so that thy contemplation be spiritual and divine No sooner had Christ finished his work of redemption here on earth but on the Mount called Olivet he assembles with his Disciples where having given them commands he begins to mount and being a little lifted up into the Ayr presently a Cloud receives him into her lap Herein is a clear demonstration of his Godhead Clouds are usually in Scriptures put for the House or Temple or Receptacle of God himself How often is it said that The glory of the Lord appeared in the cloud Exod. 16.10 19 9.-24.16.-34.5 Isa 19.1 psal 104.3 And that He came to Moses in a thick cloud and that he called unto Moses out of the midst of the cloud and that the Lord descended in the cloud Is not the Cloud God's own Chariot Behold the Lord rideth on a swift cloud and O Lord my God thou art very great saith David great indeed and he proves it thus Who maketh the clouds his Chariot Jesus Christ in his ascension to heaven enters by the way into a cloud this was his chariot led by thousands and ten thousands of his Angels psal 68.17 18 The Chariots of God are Twenty thousand even thousands of Angels the Lord is among them in Sinai in the holy place thou hast ascended on high thou hast led captivity captive thou hast received gifts for men Some are of opinion that not only thousands of Angels led this chariot but that many of the Saints which slept and rose with Christ at his resurrection now ascended with him and compassed about this glorious cloud English Annotations on Eph. 4.8 whence they give this for the meaning of the text that when he went up through the ayr and ascended up on high he led captivity captive that is he led a certain number of captives namely the Saints that were long held in captivity of death whose bodies arose at Christ's resurrection and now they accompanied Christ at his triumphant march into heaven However he was attended be not too curious O my soul in this the bright cloud that covered his body discovered his Divinity and therefore here is thy duty to look stedfastly towards heaven and to worship him in his ascension up into heaven O admire and adore But stay not thy contemplation in the cloud he ascends yet higher through the Ayr and through the Clouds and through that sphere or element of fire and through those Orbs of the Moon Mercury Mars of the Sun Jupiter Venus Saturn and through that azure Heaven of fixed Stars and through that first moveable and through those condence and solid waters of the Christaline Heaven nor stood he still till he came to those doors and gates of the Empyreal Heaven called The heaven of heavens in all this triumphant glorious march some tell us of an heavenly harmony made by those Choristers of Heaven Cypr. in Serm. Ascens Psal 4.5 the blessed Angels Some going before and some going after they chant his praises and sing Hallelujahs and that is the meaning of the Psalmist God is gone up with a shout the Lord with the sound of a Trumpet In this meditation pass not over thy duty which immediately follows Sing praises unto God Ver. 6. Psal 68. â— sing praises sing praises unto our King sing praises Sing unto God sing praises to his Name extol him that rideth upon the heavens by the Name â—ah and rejoyce before him Thou hast great cause O my soul to praise him and to rejoyce before him especially if thou considerest that Christ ascended not for himself but also for thee it is God in our nature that is gone up to heaven whatever God acted on the person of Christ that he did as in thy behalf and he means to act the very same on thee Christ as a publick person ascended up to heaven thy interest is in this very ascension of Jesus Christ and therefore dost thou consider thy Head as soaring up O let every Member praise his Name let thy Tongue called thy glory glory in this and trumpet out his praises that in respect of thy duty it may be verified Christ is gone up with a shout the Lord with the sound of a Trumpet And yet stay not by the way but consider further Christ being now arrived at Heavens doors those heavenly spirits that accompanied him began to say Psal 24.7 Lift up your heads O ye gates even lift up your selves yea everlasting doors and the King of glory shall come in to whom some of the Angels that were within not ignorant of his person but admiring his majesty and Glory said again Who is the King of Glory and then they answered The Lord strong and mighty the Lord mighty in battel Ver. 8. Rev. 21.12 and thereupon those Twelve gates of the Holy City of new Jerusalem opened of their own accord and Jesus Christ with all his ministring Spirits entred in O my soul how should this heighten thy joy and enlarge thy comforts in that Christ is now received up into glory every sight of Christ is glorious and in every sight thou shouldst wait
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
counsel of his own will Ephes 1.11 And elsewhere the Apostle speaks of the manifold wisdom of God according to the eternal purpose which he purposed in Christ Jesus our Lord. And again he hath saved us and called us with an holy calling Ephes 3 1 2 Tim. 1.1 not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began All these hold forth this truth That God purposed in himself from all eternity to bring them whom he foreknew to life and to salvation This purpose of God in order of nature comes before predestination Ephes 1.11 in that we are said to be predestinate according to his purpose and yet it must needs follow after his foreknowledg and counsel for first he loves before he will purpose and every purpose is established by counsel yea without counsel purposes saith the wise man are disappointed why then first he counsels I speak after the manner of men and then he foreknows Prov. 20.18 Pâ—ov 15.22 i.e. either he knows whom he will choose for God doth not blindly choose he knows not whom or else he sets his love to life on some he knows them with a knowledg of approbation and then he settles a purpose to bring them to life whom he so foreknows in that especial and unspeakable way This purpose of God speaks our stability and certainty of salvation in Christ when God once purposeth it is past altering Surely as I have thought so shall it come to pass and as I have purposed saith God so shall it stand Isa 14.24 you may write upon it that Gods purposes are immutable Would not Paul lightly alter purposes taken up by him when I therefore was thus minded saith he did I use lightness or the thing that I purpose 1 Cor. 1 1â— do I purpose according to the flesh that with me there should be yea yea and nay nay would not Paul I say alter his purpose and will God think you alter his methinks this word speaks to me as if I heard God say from all eternity it is my purpose to save a remnant of mankind though all are lost by sin yet my wisdom hath found out a way to choose out some and though those some those few I have purposed to save stand in very slippery places yet I will be the same yesterday and to day and for ever Heb. 13 8 I foresee indeed many thousands of failings and exasperations to alter the purpose that I have towards my people I foresee their daily provocations of my justice I foresee their many lusts within and their many enemies without I foresee that grace inherent I will give them to be as mutable to all the progeny as in their father Adam and if I leave them in the hands of their own councel they cannot but depart daily from me even as water though it could be made as hot as fire yet being left unto it self it will quickly reduce work it self to its own original coldness again I foresee them in their best condition at full Sea at their highest tyde of grace to be as changeable and movable several ways as wheels to be as perplexed hindered and distracted in themselves as cross wheels in one another grace swaying one way and flesh another way and what stability can I think in such why yet says God yet I purpose to bring this little flock to heaven my purpose is in and from my self and I am God and not man and therefore I cannot repent nor call in the purpose which now I have have I said and shall not I do it have I spoken Numb 23.15 and shall I not make it good yes yes my purposes must stand and for this purpose I will set my Son betwixt my people and my self so that if they sin I will look on him and by that means I will see no iniquity in Jacob nor transgression in Israel and for this purpose I will joyn to the wheels the living creatures that when the living creatures go the wheels shall go Numb 23.21 and when the living creatures stand they shall stand and when the living creatures are lifted up from the earth the wheels shall be lifted up against them Ezek 1.21 for the spirit of the living creatures shall be in the weels my meaning is that my Saints shall not have their stability from themselves for they are like wheels but they shall have it from me and from my Son unto whom by the same spirit of life they shall be united Thus may I imagine the Lord from all eternity to say and speak and purpose with himself and surely his purposes must stand upon this account Rom 11.29 for the gifts and calling of God are without repentance SECT VIII The Decree THE Decree of God concerning mans salvation before the foundation of the world appears in these texts I will declare the decree saith God what was that why concerning Christ Psa 2.7 8 and concerning the Church thou art my Son this day have I begotten thee ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession It was Gods Decree to give out of Jews and Gentiles a Church to Christ and this Decree was made in that day of eternity when the Son of God was begotten of his Father This Decree in Scripture-phrase hath several titles 1. It is the very same with that which we usually call predestination for what is predestination but a Decree of God concerning the different preparations of Grace whereby some are guided infallibly unto salvation predestination is a Decree both of the means and end a Decree of giving Grace effectual unto some persons here and of bringing the same persons unto glory hereafter This Decree this predestination this golden chain of the means and end Rom. 8 30 is set down by the Apostle Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified As God hath predestinated some to life and glory so he hath predestinated them to be called and justified before they be glorified whomsoever the Lord hath decreed to save them hath he also decreed to sanctifie before they come to injoy that salvation Eccles 1.4 God have chosen us in Christ before the foundation of the world that we should be first holy and then hapy 2 Thes 2 13. See how these are twisted by the Apostle once and again God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth I have heard of some blasphemous reasonings if we are predestinate to be saved we may live as we list for howsoever we live though never so wickedly yet we shall be saved O fearful O devilish reasoning surely this comes from the Devil and not from God or his
understanding of this we shall examine these particulars 1. whether the Law was delivered in a Covenant-way 2. In what sense is the Law a Covenant of grace 3. How may it appear that the Law in any sense is a Covenant of grace 4. Why should God in the Law deal with us in a Covenant-way rather then a meer absolute supream way 5. What are the good things promised in this expressure of the Covenant 6. What is the condition of this Covenant on our part as we may gather it hence 7. Who was the Mediator of this Covenant 8. What of Christ and his death do we find in this manifestation of the Covenant For the first whether the Law was delivered in a Covenant-way it is affirmed on these grounds 1. In that it hath the name of a Covenant 2. In that it hath the real properties of a Covenant 1. The name of a Covenant as it appears in these Texts And the Lord said unto Moses â—d 34.23 write these words for after the tenor of these words I have made a Covenant with thee and with Israel and he was there with the Lord forty dayes and forty nights he did neither eat bread nor drink water and he wrote upon the tables the words of the Covenant â—t 4 13 the ten Commandments And he declared unto you his Covenant which he Commanded you to perform even the ten Commandments and he wrote them upon two tables of stone â—ut 9 9 When I was gone sayes Moses up into the Mount to receive the two tables of stone even the tables of the Covenant which the Lord made with you then I abode in the Mount forty dayes and forty nights â— 11. I neither did eat bread nor drink water And it came to pass at the end of forty dayes and forty nights that the Lord gave me the two tables of stone â— 15. even the tables of the Covenant So I turned and came down from the Mount and the mount burned with fire and the two tables of the Covenant were in my two hands It appears plainly and expresly in these Texts that the Law is a Covenant 2. The Law hath the real properties of a Covenant which are the mutual consent and stipulation on both sides You may see a full relation of this in Exod. 24.3 4 5 6 7 8. â—â—od 24 3 4 6 7 8. And Moses came and told the people all the words of the Lord and all the judgments and all the people answered with one voice all the words which the Lord hath said will we do and Moses wrote all the words of the Lord and rose up early in the morning and builded an altar under the hill and twelve pillars according to the twelve tribes of Israel and he sent young men of the Children of Israel which offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord and Moses took half of the blood and put it in basons and half of the blood be sprinkled on the Altar and he took the book of the Covenant and read in the audience of the people and they said all that the Lord hath said will we do and be obedient and Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words This very passage is related in the Epistle to the Hebrews â—eb 9.19 20 when Moses had spoken every precept to all the people according to the Law he took the blood of calves and goates with water and scarlet-wooll and hissop and sprinkled both the book and all the people saying this is the blood of the Testament or Covenant which God hath enjoyned unto you In the words you may observe these properties of a Covenant 1. That God on his part expresseth his consent and willingness to be their God this will appear in the preface of the Law of which hereafter 2. That the people on their part give their full consents and ready willingness to be his servants Both these appear in that 1. Moses writes down the Covenant Covenant-wise 2. He Confirms the Covenant by outward signs as by the blood of Calves and Goats whereof one half he puts in basons to sprinkle it on the people and the other half of the blood he sprinkles on the Altar that sprinkling on the people signified their voluntary Covenanting with God and the blood sprinkled on the Altar signified Gods entering into Covenant with the people Thus we have reall Covenanting when the Law is given 2. In what sense is the Law a Covenant of Grace I answer The Law may be considered in several senses as 1. Sometimes it signifies largely any heavenly doctrine whether it be promise or precept â—om 3 27 and in this sense the Apostle tells us of the Law of works and of the Law of faith 2. Sometimes it signifies any part of the old Testament in which sense Jesus answered the Jews â—h 12 34 â—al 82 6 Is it not written in your Law I said ye are gods Now where was that written but in the book of the Psalms 3. Sometimes it signifies the whole oeconomy and peculiar dispensation of Gods worship unto the Jews according to the moral ceremonial â—k 16.16 â—al 5.23 and Judicial Law in which sense it is said to continue until John the Law and the Prophets were until John but since that time the Kingdom of God is preached 4. Sometimes it is taken synechdochically for some acts of the Law onely against such there is no Law â—eb 10.1 5. Sometimes it is taken only for the Ceremonial Law the Law having a shadow of good things to come 6. Sometimes it is used in the sense of the Jews as sufficient to save without Christ and thus the Apostle generally takes it in his Epistle to the Romans and Galathians 7. Sometimes it is taken for that part of the Moral Law which is meerly mandative and preceptive without any promise at all 8. Sometimes it is taken for the whole moral Law with the preface and promises added to it and in this last sense we take it when we say it is a Covenant of grace â—xod 19 5 6 3. How may it appear that the Law in this sense is a Covenant of grace it appears 1. By that contract betwixt God and Israel before the promulgation of the Law If ye will obey my voice indeed and keep my Covenant then ye shall be a peculiar treasure unto me above all people â—er 11.4 for all the earth is mine and ye shall be unto me a Kingdom of Priests and an holy nation Whereunto the Prophet Jermy hath reference saying obey my voice and do them according to all which I command you so shall you be my people and I will be your God Both these Scriptures speak of the moral Law or ten Commandments containing the preface and promises and how should that Law be any other but
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
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
great reward he saith not for keeping them but in keeping them there is great reward there is a grace a beauty an excellency in every gracious acting 2. The reward according to the duty to this exercise of Religion Christ hath annexed many sweet and gracious Promises both for this life and that to come and these Promises may be used as helps He had respect unto the recompence of reward Heb. 11.26 To this purpose are the glorious things of Heaven set open before us that we may have an eye to them and be encouraged by them So run that ye may obtain 1 Cor. 9.24 6. The openings and discoveries of the pains of Hell are as helps to restrain us from sin and to keep us in the way to Christ This some call legal but Christ in the Gospel tells us of this in the Gospel we find a description of hell-pains set out by weeping and wailing and gnashing of teeth by a worm never dying Matth. 8.12 Mark 9.44 and a fire never going out Oh when I think of those unquenchable flames those remediless torments without hope of recovery remission or mitigation when I think of that privation and loss of the sight of Gods face prepared only for those that serve him in holiness how should I but look about me and prepare for my reckoning Nay how easie should I think any pains in comparison Some persons in affrightment have been seen to carry burthens and to leap ditches and climb walls which their natural power could never have done and if we understood the sadness of a cursed eternity from which we are commanded to fly and yet knew how near we are to it and how likely to fall into it if we continue in sin it would be able to create feares greater than a sudden fire or a mid-night alarm 7. A principle of love wheresoever it is planted is our help be the Yoak never so uneasie yet love will make it light Can. 3.10 Solomon compares the estate of the Church to a chariot and it is described to have Pillars of Silver and a Bottom of Gold and a Covering of Purple the midst thereof being paved with Love a strange expression that the midst of a Chariot should be paved with love but 't is plain the Chariots wherein Christ carries his people up and down in the World and brings them to himself is such a Chariot as the midst thereof is paved with love in this case if there were neither Heaven nor Hell yet a soul would be in the duties of Christianity I remember how Ivo Bishop of Chartres meeting a grave Matron on the way with fire in one hand and water in the other he asked her what those symboles meant and what she meant to do with her fire and water she answered My purpose is with the fire to burn Paradise and with the water to quench the flames of Hell that men may serve God said she without the incentives of hope and fear and purely for the love of God and Jesus Christ Surely it was an high expression for my part I dare not separate those things which God hath joyned together only this I say that where true love is there is an excellent help in our way Heaven-wards 8. The Angels be our helps They are ministring spirits Heb. 1.14 sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 and the kind of their ministration is excellently set forth by the Psalmist They shall keep thee in all thy wayes they shall bear thee up in their hands least thou dash thy foot against a stone Psal 91.11 12. in this place the Angels are compared to Nurses that have a charge over weak Children to keep them and guard them so the Angels do all the offices of a Nurse or Mother they keep us guard us instruct us admonish us correct us comfort us preserve us from evil and provoke us to good 9. The Motions Inspirations blessed Influences of the Spirit of Christ be our helps many a time the Spirit cries Isa 30.21 and calls on our hearts saying This is the way walk therein as the evil Spirit or Devil in wicked men is continually moving and inclining them to all evil thoughts affections and desires so the good Spirit of God in good men doth incline and move them to good thoughts good affections good actions and hence they are said to be led by the Spirit Rom. 8.14 there are indeed several acts of the Spirit as sometimes there is a breathing or stirring sometimes a quickening or enlivening sometimes a powerful effectual inclining or bending of our hearts unto good things now in some of these works the Spirit is most-what for in the progress of sanctification we need a continual help and influence from Gods holy Spirit and when we obey these conducts Gal. 5.24 we are said to walk in the Spirit and as all these are helps in the wayes of Christianity so by these helps and assistance of Christ's Holy Spirit Christianity is made very easie unto us 10. The Grace of God is our help many feeling the strength of corruption cry out with Paul Rom. 7.24 Ver. 23. 2 Cor. 12.9 O wretched man that I am who shall deliver me from this body of death O I find a law in my members warring against the law of my mind but they consider not the comfortable saying of Christ to Paul My grace is sufficient for thee by the assistance of grace Paul could do any thing I can do all things through Christ that strengtheneth me Phil. 4.13 Rom. 8.37 Psal 119.32 yea In all these things we are more than conquerors through him that loved us the Psalmist hath a notable expression to this purpose I will run the way of thy Commandments when thou shalt enlarge my heart this enlargement of heart was by the grace of God grace is compared to oyl as a dry purse is softned and enlarged by anointing it with Oyl so the heart drawn together by sin is opened and enlarged by the pouring of grace into it and if grace be present then saith David I will run the way of thy Commandments not walk but run it is an allusion to a Cart-Wheel which crieth and complaineth under a small burthen being dry but when a little Oyl is put into it it runs merrily and without noise and if David could say thus in his time how much more should we that live in these Gospel-times when grace in greater measure is effused and poured out by the grace of Christ should we say we will walk and run and fly in the way of his Commandments Vse Well then is Christian Religion and the practice of it full of sweetness easiness and pleasantness in the first place for conviction this may take away the cavils of some men what is said in way of objection I shall reduce to these particulars 1. They object that Christ himself confesseth it to be a
tempestuous round about him Whence this fire should come I shall not dispute only one tells us with some confidence * Suarez de renovatione mundi in 3. part Thomae Psal 97.3 Isa 66.15 2 Thes 1 7 8. Dan. 7.9 10. 2 Pet. 3.10 2 Pet. 3.11 12. that 't is begotten in the middle Region of the Air by Divine command and that first it goes before him ushering the Judge to the Judgment-seat and that there it stayes during the judgment and that ended and the doom passed on all flesh then it sets on fire all the world Let this pass as it may Scripture goes thus far that a fire goeth before him Behold the Lord will come with fire and with his chariots like a whirlwind And the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire In which respect Daniel saw his throne like the fiery flame and his wheels as burning fire a fiery stream issued and came forth from before him and at last this fire shall have that effect that the very Elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up O Christians what cause have we to make the Apostles use on this point Seeing all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the Elements shall melt with fervent heat 4. He descends lower and lower till he is inwrapt with clouds Matth. 26.64 Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven When he went up into Heaven it is said that a cloud received him out of their sight Act. 1.9 and the Angels then said Ye men of Galilee why stand ye gazing up into heaven this same Jesus which is taken up from you into heaven shall so come Act. 1.11 12. Dan 7.13 in like manner as ye have seen him go into heaven He went up in clouds and he shall come down in clouds I saw in the night visions and behold one like the Son of man came with the clouds of heaven Here is the first sight of Christ to men on the earth when once he is come down into the clouds then shall they lift up their eyes and have a full view of Jesus Christ a cloud first received him out of their sight and a cloud now discovers him to their sight Then shall appear the sign of the Son of man in heaven Matth. 24.30 and they shall see the Son of man coming in the clouds of heaven with power and great glory is it not plain that the first appearings and sight of Christ at his second coming from Heaven is in the midst of clouds Behold he cometh with clouds and every eye shall see him Rev. 1.7 and they also which pierced him Some controversie there is about these clouds as whether they be Angels when the Psalmist speaks of all sorts of Meteors as of Waters Clouds Winds Flames some say all these are Angels and of the Angels he saith who maketh his Angels spirits and his Ministers a flame of fire For my part I take it in the literal sense that upon the very backs of clouds Christ shall come riding along at the general day and howsoever this may seem a small matter unto us yet I cannot look on any circumstance of this transaction as small and trifling the very clouds on which Christ rides speaks terror and comfort 1. Oh what a terror is this to the wicked Heb. 1.7 Matth. 24.30 Id de impiis solum intelligo ad quos planctus luctus ille miserandus solum pertinet Aretius in locum They shall see the Son of man coming in the clouds and then shall all the Tribes of the earth mourn These Tribes of the Earth are the Tribes of the wicked no sooner shall they look up and see Christ in his clouds but with unconceivable horror will they cry it out O yonder is he whose blood we neglected whose grace we resisted whose counsels we refused whose government we cast off O yonder is he that comes now in clouds in tempestuous clouds O see how he storms do not those very clouds in which he rides speak or threaten a storm In the eighteenth Psalm is a description of Christ's coming to judgment But O how terrible in the seventh verse we find the earth trembling in the eighth verse a fire devouring in the ninth verse the heavens bowing downwards in the 12 13 14 15. verses are thick clouds darkning the skie thunders lightnings hailestones flying through the air the foundations of the world discovered thus the Mighty God our Jesus descends Oh how should the wicked but tremble at this when but a consideration of this hath sometimes startled God's own people behold Habakkuk with quivering lips trembling joynts Hab. 3.16 bones mouldering into dust when he had onely a Prophetick representation of Christ's second appearance all the dreadful things that attended the presence of God in Egypt at the red Sea on Mount Sinai through the Wilderness are made but types but shadows of the terrible march of the Captain of the Lord of Hosts and therefore shall the wicked mourn 2. Here is the patience and faith and joy of Saints Rev. 1.7 And all the kindreds of the earth shall mourn over him even so Amen This I cannot but understand of the wicked onely some tell us of a double mourning on that day the one of joy and love and the other of sorrow and despair I shall not deny but there may be some sweet tears upon this sweet Subject Christ's apparition in the clouds Such a shine will be from Christ in the cloud that the very shine will pierce the hearts of men with the golden-headed arrow of love and how may this work tears Rev. 1.7 Hinc consequitur Christum in eo judicio cicatrices vulnerum ostensurum tanquam trophaeum infallibile contra omnes suos bostes Aret. in loco from this Text of John Behold he cometh with clouds and every eye shall see him and they also which pierced him and all the kindreds of the earth shall wayle c. Some Divines gather that Christ at that day will shew in his glorified body the wounds of his crucifying as an infallible trophy of his victory over all his enemies and hence the wicked who pierced or crucified the Lord of glory by their sins will weep and waile I can think no less but that Christ at that day will open his bosom and shew those wounds of love which he had in his heart from all eternity together with those wounds which he received on the Cross as they are glorified in his eternal love and then as at the discovery of Joseph he and his brethren fell upon the necks
long shall thy vain thoughts lodge within thee O take pity on thy Jesus for here I stand and wait at the door of thy heart and my head is filled with the dew and my looks with the drops of the night But Alas I resisted Christ and his Spirit O thou Judge and Saviour of all thine Elect I dealt churlishly with thee I tyred out thy patience I gave thee a repulse I told thee I had entertained other lovers and I would have none of thee I troad on councel I trampled thy precious blood under my feet and now I am expecting no other but to eat the fruit of my own way Now mayst thou accomplish thy Word because I set at naught all thy counsels and would none of thy reproof therefore thou mayst laugh at my calamity and mock now my fear cometh Lo here the confessions of sins Every thing now comes out for Christ will have it so as a preparative to his doom upon them 5. Christ and his Saints proceed to sentence First Mat. 25.41 Christ the chief Judge shall pronounce it depart from me ye cursed into everlasting fire prepared for the Devil and his Angels every word breathes out nothing but fire and brimstone vengeance and wo to depart from that glorious presence of Christ were Hell enough but they must go with a curse nor only so but into fire and that must be everlasting and therein they shall have no other company or comforters but wicked devils and they insulting over them with hellish spight and stinging exprobations Give me leave a little to enlarge upon these words No sooner Christ begins the sentence Depart from me but methinks I imagine the reprobates to reply how depart from thee why O Christ thou art all things and therefore the loss of thee is the loss of all things thou art the greatest good and therefore to be deprived of thee is the greatest evil thou art the very Centre and perfect rest of the Soul and therefore to be pulled from thee is the most cruel separation we were made by thee and for thee O let us never be divided from thee we were made according to thy Image O never drive us from our glorious pattern Away away saith Christ ye have no part in me or in my merits never speak or intreat me any more but depart from me But secondly they may reply again if we must depart and depart from thee at least give us thy blessing before we go thou hast great store of blessings to give and we hope thou hast one yet in store for us we crave but a small thing but a blessing O it is a little one thou art our Father witness our Creation and it is a chief property of a Father to bless his children No depart from me ye Cursed in place of a blessing take the full curse of your Father you have been most prodigal and disobedient children you have followed him who had my first curse and now share ye curses with him cursed be you in your souls and in your bodies and in your thoughts and in your words and in the hainousness of your sins and in the grievousness of your punishment But thirdly if we must depart from thee and depart accursed yet appoint us some meet and convenient place to go into Create a fruitful piece of ground and let a goodly Sun daily shine upon it let it have sweet and wholsome air and be stored with fruits and flowers of all formes and colours give us the variety of Creatures for our uses O if we must go from thee the source and fountain of heavenly sweetness and afford us some plenty of earthly pleasures which may in some sort recompence our pain of loss speak but the word and such a place will presently start up and shew it self No depart from me ye cursed into fire though fire naturally burns not Spirits yet I will lift and elevate this fire above its nature you have sinned against nature and I will punish you above nature Fire alas that ever we were born who is able to rest in fire the very thought of it already burns us Of all the creatures appointed by God to be the Instruments of revenge fire and water have the least mercy But Fourthly if we must into fire let the sentence stand but for a very short time quench the fire quickly half an hour will seem a great while there No depart from me ye cursed into everlasting fire it was kindle by my breath and it hath this property among other strange qualities that it is an unquenchable Fire as long as I am God it shall endure and ye broyl in it and when I cease to be happy then shall ye cease to be miserable O wo is us what to live in a fire perpetually without all end or hope of end Yea Fifthly allot us then some comforters whose smooth and gentle words may sweeten our torments or somewhat dull the most keen edge of our extremity O let the Angels recreate us with Songs and hymns of thee and of thy blessedness that we may hear that sweetly delivered which others fully enjoy No no depart from me ye cursed into everlasting fire prepared for the Devil and his Angels they shall be your comforters they that will triumph in your miseries they that are your deadly desperate enemies they that will tell you by what deceits and by-ways they led you from me and that will give you every hour new names of scorn and horrible reproach O sentence not to be endured and yet never never must it be reversed O my brethren I tremble at the very mentioning of this sentence and O what will they do on whom it must pass I beseech you before we pass from it will you ask but your souls this one question what can you dwell with everlasting fire if you can you may go on in sin but if you cannot why then stop here and repent of sin O now say if this be the effect of sin Lord pardon what is past and O give me grace that I may sin no more as sometimes I have done Methinks if a temptation should come again for ordinary entertainment you should fright it away with the remembrance of these powerful words depart from me ye cursed into everlasting fire prepared for the Devil and his Angels 1 Cor. 6.2 2. The Saints shall judge the very self same judgment do ye not know that the Saints shall judge the World that they as well as Christ shall judge the World is without controversie Dan. 7.22 And judgment was given to the Saints of the most high Ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel Behold the Lord cometh with twelve thousand of his Saints Mat. 19.28 Jude 14.15 1 Cor. 6.5 to execute judgment upon all Know ye not that we shall judge the Angels not only shall we judge the World but the God of the World the Principalities
now shall pass away with a great noise 11 12. that the Elements shall melt with fervent heat and that the earth also and the works therein shall be burnt up and doth he not infer thereupon in the eleventh and twelfth verses that all these things shall be dissolved and in the thirteenth verse that we are therefore to look for new heavens and a new earth dissolution mends not a fabrick but destroyes it how then should that which is dissolved be said to be reserved and let stand surely if Peter had thought of this refining only some words of his would have intimated so much The end of these creatures was for man's use and man using them no more to what end should they be reserved to say for a monument of what hath been or for the habitation of the Saints or for an out-let for the Saints descending sometimes from the highest heavens to solace themselves here below are but groundless surmises and deserve no answer at all 2. Positively by new heavens and a new earth is meant the heaven of heavens and place of glory Now these heavens are termed new not in regard of their new making but of our new taking possession of them for our new habitation and they are called heavens and earth because they come in stead of that heavenly covering and that earthly habitation which we now enjoy so that the Text may well bear this paraphrase we look for new heavens i.e. the supreme court of God's presence and a new earth i.e. a new habitation for us which shall infinitly exceed the commodities and happiness of these heavens and earth which we now enjoy thus John in his Revelations Rev. 21.1 And I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more Sea This new heaven and new earth is the place or habitation prepared for the blessed Saints and people of God A new heaven where the Moon is more glorious then our Son and the Sun as glorious as he that made it for it is he himself the Son of God the Son of righteousness the Son of Glory a new earth where all their waters are milk and all their milk honey where all their grass is corn and all their corn is Manna where all their glebe and clods of earth are Gold and all their Gold of innumerable Carats where all their minutes are ages and all their ages Eternity where every thing is every minute in the higest exaltation as good as can be Of these new heavens and this new earth I can never say enough not know enough till I come there to inhabit it Something only we shall discover of it in our next Sections for now are the Saints entred in with Jesus Christ Vse Only one word of use Christians what 's the matter that we are so busie about this world why look about you not one of these visible objects shall that day remain or have a being those houses wherein we dwell these Temples wherein we meet this Town this Country this Isle and the Seas and waters that surround it shall be all on fire and consume to nothing the Sea shall be no more and time shall be no more or if we look higher yond Sun and Moon and Star shall be no more that glorious Heaven which rolls over our heads shall be rolled together as a scrol Isa 34.4 Isa 51.6 and all the hoast shall fall down as a leaf falleth from the Vine and as a falling Fig from the Fig-Tree the heavens shall vanish away like smoak saith Isaiah comminuentur in nihilum as Hierome reads it they shall be battered into nothing Alas alas what do we toyling all the day it may be all our life for a little of this little almost nothing earth you that have an hundred or two hundred or a thousand Acres if every acre were a Kingdom all will be at last burnt up so that none shall say here was Preston or here was London or here was England or here was Europe or here was the Globe of Earth on which men troad let others bâ—ast as they will of their inheritances but Lord give me an inheritance above all these visibles heaven shall remain when earth shall vanish that Empyreal Heaven those seats of Saints those mansions above prepared by Jesus Christ shall never end but for my riches lands possessions moveables goods real or personal they will end in smoak in nothing what wilt thou set thine eyes upon a thing that is not Prov. 23.5 upon this the primitive Christians took joyfully the spoiling of their goods it was but a loss a little before the time and they knew in themselves that they had in heaven a better and an enduring substance O let this be our care here we have no abiding City but O let 's seek one to come even that one that will abide for ever and ever Amen SECT VIII Of Christ's surrendring and delivering up the Kingdom to God even the Father 8. FOR Christ's surrendring and delivering up the Kingdom to God even the Father no sooner is he in heaven but these things follow 1. He presents the Elect unto his Father of this the Apostle speaks you hath he reconciled in the body of his flesh through death to present you holy and unblameable Col. 1.12 22. and unproveable in his sight to this end Christ dyed that he might wash us and cleanse us by his blood and then that he might present us without spot unto his Father We may imagine Christ as going to his Father with his bride in his hand and saying thus O my Father here is my Church my Spouse my Queen here are the Saints concerning whom I covenanted with thee from Eternity concerning whom I went down from heaven and dyed on earth and ascending up I have interceded these many hundred years concerning whom I went down to Judge the World and having sentenced them to life eternal I now bring them in my hand to give them the possession of thy self These are they whom thou gavest me in the beginning of the World and now I restore them to thy self at the end of the World for they are thine Thus he presents them to his Father Indeed we read that Christ presents the Saints to himself as well as to his Father Eph. 5.25.27 Christ loved the Church and gave himself for it that he might present it to himself a glorious Church not having spot or wrinkle but this I take it was done before when first a Soul believes it is contracted to Christ when the soul is sentenced to glory then is the solemnity and consummation of the Marriage then doth Christ present the Soul to himself and I know not but that the Ministers of Christ may have a part in this matter for I have espoused you to one husband said Paul to his Corinthians that I may present you as a chast Virgin to