SS ss oe pena eae a ee = | er a omen - a os — no a er oe * * a eal I eats aa - = = : nn 4 ot ae - ee - ‘ ia . DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY oe ; Oe in) aaa ——— eee See ly Ans gy ARAAAPRANAAAA Ui = = = re f= f= s s = = Ge yee Yi) GILL TE Wp Err alain y ih Ws My WY, LH ZB Mie & Ea Nt Nw wl XN an ioe = iva Ai . ue Bindlair Sutherlans WORKS. “ ISAAC AMBROSE., . SOMETIME _ Minister of Garstang, in Lancashire. # 13 uote To which is prefixed, pea SOME ACCOUNT OF HIS LIFE. -REVISED AND CORRECTED. ES) ————— IN TWO VOLUMES. —————— ¢ Baa) VOL. I. PPO EE I EE PPE nn til BY JOHN WESLEY, M. A. . Late Fellow of Lincoln College, Oxford. Wanchester ; PRINTED AND PUBLISHED BY J. GLEAVE, Top of Deansgate. —_ 1811, ne in * * Div. S. | THE CONTENTS 0 £./ : ile A476 \/V TO VOL. I. The Works of Isaac Ambrose. —_>o=<— _ PAGE, HIS Life eeeeseeeseansceseseest e8eseneeee 'eneee csiene 3 The Doctrine of Regeneration-++++eseeetereteeeeseceees § The Necessity Of ite cee cevees sesececccessesccesecsses § The generality of Regeneration - eee eee secs cece tees cesese JE The Manner of DE PORE CRT i epeesesneerse tess cesene L7 The Doctrine of Regeneration further explained. Chap. I. The Occasion and Method ofthis Treatise---...-. 33 Chap. II. The first Means to get into the New Birth--.--. 34 Chap. III. The second Means.-+.++eseseeescccceeceee 43 Chap. IV. Thethird Means-.......sseeeeceeesceceees 44 Chap. YV The Means to be delivered out of the Pangs of the bs New Birth-ccoce Sosese te seresr sesesesesegs 47 Dateien toa Man in the Act of the New Birth. The Occasion of this Treatise... esses eeceeee sees ensese 52 Chap. !. The Soul’s Preparation.-+-++++sseseseeseeeeee. 53 Chap. Il. The general Circumstances of Pegeeing: on : 2 Ror Paria iets, lin\ alate vis kinin (pe '« 6s: wtech soto oe 54 _ Chap. HI. The substantial Parts of TEER on God's : PATE sins ain o-c's'en es a ieee ee et - 3 ee 58 ’ Chap. IV. The. substantial Parts of Preparation on Man’s PAGE pst is.0 nie oie w oiallemic ana wwiso'u e detvlcs sceoseee 67 Chap. V.. The Call on God’s Part fot the Soul toclose with, - and to rely on eect sees eh otet a ciaes cea g4 S71i211 ii CONTENTS. PAGE. Che VI. The answer on Man’s Part for the Soul to close 4 with, and to rely on-Christ- ee Chap. VII. ‘the Growing of the Soul with Christ--++++-+ ‘The Practice of Sanctification. The Believer’s Privileges: +*+ oss <<* a ae 105 Of Dutles in general- - pede cece ceeseneecerseeeees 109 Sect. I. Of the Equity e Duties » «0+ sscces cesccucass TOO Sect. I]. Of the Insufficiency of Duties++++ ++«+++-e+e+5 110 Sect. HT. OF the Healing of Duties. ese re Cee ees Oresee lil Sect. IV. -No resting in Duties----+--+- os hows sense Je Sect. V. Ofthe Useand End of Duties«--.+++++++++++- 115 Sect. VI. Of the essential Requisites in Duties--++++++++ 119 Of Self-denial. ~~ Sect. I. Of the Nature of Self-denial---+++ eeeeseeeeees 121 Sect. 1. Ofthe Denial of sinful self-++--++++++eeeeeee+* 122 Sect. I 1 Of the Denial of our external Relations:+++++++ 125 Sect. IV. Of the Denial of our Special Gitts--+-++++++++ 129 _Sect. V. Of the Denial of our worldly Profits-.++++++e<9+ 132 “Sect. Vi. Of the venial of our worldly Pleasures++++++++ 136 Sect. VII. OF the Denial of our Honour, Praise, and ¢g ; ‘Name among Men eees eee ee ecacee pecceees 138 “Sect. VIII. Of the Denial of our Life for Jesus Christ-.-.-. 143 “Sect. IX. Of Self-denial, even with regard to the “Graces of God «2-+ces soccer Cees Se PHS Se SHHHHHT SHEE OD 146 Of the Life of Faith. Sect. I. Of the Nature of the Life of Faith sc cpp» yen « ‘151 Sect. IT. OF the Manner of this Life of Faith in pair! ’ as in temporal Evils-+++++++eeresseeeeeceeee 1 _ Sect. III. Of the Manner of this Life of Faith in temporal - Blessings «-+eseeeeceeescerscesccnentecese 157 Sect.1V. Of the Manner of this iii of Faith in spiritual . % Evils ee cose ecceresseieses 161 Sect. V. Of the Manner oe this Life’of Faith in spiritual Blessings, as derived to us from God’and Christ, and > the Spirit of Christ+.-+--+«-++ Ssle'e'S Salelnc eee Oe Sect. VI. Of the Manner of this Life of Faith in spiritual Grace. - - acs (00 se eee eT Sect. VII Of the Ringe of this bes of Faith in spiritual ; Doties ‘oss ces cic cecessae « 0s ails diatelate aa aiesl 20 Sect. VIII. Ofthe Manne of - Life of Faith in Things eternal - oe PE to te es Sect. IX. Ofthe Matinee oie iis hike of Faith in regard of © > others ever sevresreeresresonsee sees es oaeesere 174 CONTENTS. ge Of wie Sd Duties. ° PAGE. Sect. I. or ee Nature of Fathily ‘Duties-++++sseeesseees 1977 Sect. II. Of the Preparatives to Family Duties.--+++++++ 178 Sect. III. Of the Duties of Governors in general--++++++++ 179 Sect.. IV. Of the Duties of Pazents to their Children--..+-° 181 Sect. V Of the Duties of Masters to Servants----.-- eee 185 Sect. VI. Ofthe Duties of the Husband and Wife--.--- «: 185 Sect. VII. Ofthe Duties of Children to Parents.-+.+.+e+0 194 Sect. VIII. Of the Duties of Servants to their Masters---- 192 . Loohing unto Jesus in his Death. Chap. I. Sect.I. Ofthe Day of Christ’s Sniicrings, divided into Parts and Hours.++s-sscceeseseeseeee eee 194 Sect, II Of the Brook over which Christ oat bereceeee 107 Sect. If. |Of.the Garden into which Christ entered---++- 199 Sect. IV. Of the Prayer that Christ there made----—-+-- 200 Sect. V. Ofthe agonies that Christ suftered----.- gansisx 9OS Sect. VI, Of Judas’s treason, Christ’s apprehension, binding, and leading unio Annas------- she's nal) o's alee ata Sect. VII, Of Christ’s Examination and Condemnation..-+ 210 Chap. Il. Sect. I, Of Christ’s Indictment, and Judas’s j _ fearful End --cessecnccene weoeeperecnestap «i taS ° Sect. IJ. Of Christ’s mission to Werod-+-+++++eeeeee < 218 Sect. II. Of Christ and Barabbas compared ; and of the Question debated betwixt Pilate andthe Jews.-»- 220 Sect. IV. Christ whipped, clothed i in Purple, and peed with Thorns-++-++cccsesescesrcencvcvoe eee 993 Sect. V. Of Christ brought forth and sentenced..++-+-+++ 995 Sect VI. Of Christ’s crucifying--+-+ +--+ ee secececseene 228 Sect. VII. Of the Consequents after Christ's erucifying-.-- 233 Chap. III. Sect. I. Of knowing Jesus as carrying on the ' great Work of our Salvation in his Death.-..-- 934 Sect.’ If. Of considering Jesus in that respect+++++.2+eee, 235 Sect. Til. Of desiring Jesus in that respect--++-+.+.- tere 243 gect. IV. Of hoping iu Jesus in that respect++++++-eere+ 248 Sect. V. Of believing in Jesus in that respect.----+-ee+.+ 251 Sect. VI Ofloving Jesus in that respect -++++eeeeeee ome e 254 Sect, VII.” ‘Of joying in Jesi's in that respect+++-+ssee+++ 257 Sect. VIET. Of calling on Jesus in that respect---+++-+++.. 261 Sect. EX. Of conforming to Jesus in that respect - ceccese 262 Looking unto Jesus the beginner and Finisher of our Faith. ‘Chap. [. ‘Fhe Divisionand opening of the Words-..---.- 270 ‘Chap. HH. The Duty of looking off all other things confirmed end 2 ees 11 formed to the will of God; secondly, it is so in- flamed with the love of goodness, that he pursues it with alacrity of spirit. 1f we consider the frst, the rectitude of the will, we sce by experience, the will of the unregenerate is all out of course, he ‘wills nothing but that which is evil: how should he; considering his want of God’s image, bis blindness of heart, his proneness to evil, together swith the vehemency of his afiections, which draw the will after them? but in the man that is -re- generate; the will being moved, it afterwards moves itself; God's grace that concurs with it, if, “and revives it; so'that now his will ts othing but God’s will: or if we consider the se- cond, the readiness of the will to good; alas! the -willof the unregenerate hath no pleasure in good- ness, he understands not the sweetmess of i, and therefore nothing is more irksome te him than the ways of'godliness; whereas the will of the rege- erate is willing, and this willingness indeed is the ion of his will. © Thirdly, the memory must be renewed ; and this memory reflects occasicnally on a double object, onGod, and the things of God. First, on God, ‘by remembrance of his presence every where— Secondly, om the things of God, by calling them to mind at useful times. If we consider the first ob- ject, God, the unregenecrate hath no mind on God, “God is ‘not in all his thoughts, like the hood-winked fool, that seeing nobody, thinks nobody sees him, so hath be said in his heart, How doth God know? Can he judge through the dark cloud? Thick clouds ‘are a’covering to him: that he secth not, and he -walketh in the circuit of heaven.. Bat contrari- awise, the regenerate man remembers his Creator in - ithe days of his youth. . And though God, as bemg a spirit, isabsent from his senses, yet by virtue of his sanctified memory, that makes things absent as pre- sent, his eye is on God, and he considers God as.an eye-witnessof all his thoughts and words and doings. - 12 Or, if,we consider the second objecty! the word. of God, the unregenerate never burdens his memory with it ; ifsometimes he falls upon it, itis either by Constraint, or by accident, never with any settled resolution to follow it; but the soul that is regene~ Fate, with Mary, keeps all these things in his heart: whatsoever lessons he learns, like so many jewelsin acasket, he lays them moat a | makes all the d use of them hemay., - - Fourthly, sie cosas must be renewed, and that two ways, either by drawing the soul to good, er from evil: first, to good, by restraining and bridling. If we consider its first office, im thabeit: draws and leads the soul to good, the unregenerate: hath not that conscience ; for the most part his.con- science lies dead in his bosom, or if.it stir some. times, he labours all he can to.smothen its Itsis otherwise with the regenerate, his consci cites him te geod, and he doth good out of con- Science ; he stands not upon terms. ef pleasure.or. profit, but his conscience being guided. by the wule of God’s holy truth, he submits to it merely out of his obedience to God : hence it is, that come shat will come, his eye is fixed on ete and if maa oppose where God commands, he .is quickly re+ selved. Or if we consider the second office. of conscience, in drawing the soul from evil, ‘the aa- . regenerate either hears not, or- heeds not/his-re? claiming conscience ; if it speaks, he first goes about to lull it asleep again ; or if it cryout,.and will not peace, then, in spite of goodness, he rums out of one sin into another, and usually from»presumption to despair. On the other side, the a conscience that draws him from, and. ’ out of evil: it is known especially by-thesestwo properties, remorse and tenderness: remorse hath an eye on ail sins past, and tenderness hath en-eye on all sins to come; by remorse is bredsorrow for sin, and loathing of sin: no sooner he con- siders how by his manifold sins he hath effended 13 God, crucified Christ, grieved the ‘Holy Spirit, but his heart bleeds and breaks that he hath done so wickédly against so.gracious a God: this sorrow for ‘sin ‘brings ‘with it -a loathing of sin ; he hates the very thought of it ; every look=back is 2 new addi- tion of detestation, and every meditation makes the wound of his remorse to bleed again: by ten- derness of consciencevis bred a care and watchful mess to avoid ‘sin to. come ; for no sooner is sin pre- sented to his conscience, but he startles at its sight, and meditates on that:strict account he must one day make for it; which thoughts and sin put to~ gether in the balance, he dares not do wickedly fora ‘world of gain: ‘and you may observe it, this tenderness;or easiness to bleed at the apprehension #f sin; is peculiar to that conscience that is en- Jighttened, and sanctified, and purged by Christ. Fifthly, the affections must be renewed, and that as doneby setting them upon right objects. 4 shall instance in some of them, as Jove, hatred, hope, fear, joy, sotrow. Love I.place first, which in the un- regenerate man is fastened inordinately upon the creature; “and \as-‘onesin begets another, so on what- soever object it falls, it'gets some sin: thus the Jove of riches breeds covetousness, love of beauty breeds sensuality; whatsoever he loves, the object being earthly, it brings with it some sin, and thereby (the worst ofiall) he wickedly prefers earth to heaven, a dunghill to paradise. But the regenerate man set- tleshhisilove wpon other objects; as he that is carnal, mindsthingscarnal,'sohe that is spiritual, lovesthings spiritual; no-sooner is he turned, by a sound and _ universal change ofithe whole man, from darkness fo light, and from the power of satan unto’'God, bit ‘he presently begins to settle with some sweet content- ment, upon ‘the flowers of paradise, saving graces, and his infinite love ‘runs higher and higher, till it embrace him that dwells in the highest, God Al- mighty; and how sweet is that love that casts itself wholly into the ‘bosom of his Maker? How blessed 14 is that man, that yearns, and melts, and cleavesjand sticks unto his gracious God above all.) ©) 8% The second affection is hatred, which in the un- regenerate is so inordinate, that he is “an haterof © God,’ Rom.i. 50. not that he hates God imhimeelf, but in some particular respect, because he'restrains him from his pleasure, or punisheth him for‘his sin, or crosseth his appetites by his holy commands. And as he hates God, so likewise his brother. Hence atise those envies, emulations, jars, contentions among those that profess themselves christians; ‘but of all brethren he hates them most, of whom ‘our Saviour is the first-born. God’s faithfulones ever Avere and ever will be signs and wonders, and mon- sters unto many, a scorn, reproach, and derision to them that are round about them: but he that is re- generate hates sin in whomsoever it rules, in others, and in himself, when after the commission“ of any evil he begins to repent, and ‘to abhor himself,-as _ Job did, in dust and ashes,’ Job xlii: 6. 9%) mm The third affection is hope. » Now this hope*in the unregenerate is fastenedvon this world, “and the things of this world: he hopes for preferment, riches, or the like; as for his hopes ‘of heaven, it'is bat a waking man’s dream; a dream, said 1? Yes, as dreams in the night fill’ us with elusions, you know a beggar may dfeam he isa king, so hope, abusing the imagination of the unregenerate, fills their souls many a time with vain, or empty ‘con- tentments; but the hope of the regenerate both enjoys the right object, and rightmeans 3*hiseye’is fixed on future’ good ; and he endeayours to»pursue it, till he gets the possession. “If im the! pursuit he | meets with crosses, griefs, disgraces, sick nesses, or any other calamities, his hope is able'to sweeten the bitterest misery that can:possibly befal hinn; the /af- flictions of this life bid him look for a’better, avcross here, minds him of the glorysabovey «mer! to gato The fourth affection is fear, which-dtmthe> unre- generate is either worldly or'servile : if it fastens on 15 the world, then he fears the loss of his credit or of his profit, and. because he and the world must part at last, he fears this separation above all fears: O death, saith the wise man, how bitter is the remem- brance of thee to.a man that liveth at rest in his essions, unto the man that hath nothing to vex him, and that hath prosperity in all things? Or if his fear reflect on God, then it is a servile fear; for as the servant or hireling works not for love of his master, but only for fear of punishment; so hefears God for fear of punishnient due unto him: from God: . it is otherwise with the man that is born again; ‘his fear is either initial or filial: in pangs of the new. birth, or in the new-born babe it is called initial; because then he casts away sin both out of God’s love, to which he hath partly at- tained, and out of the woful effects of sin, which he hath thoroughly considered ; with the right eye he beholds God, and with the left eye he beholds punishment; so that this fear is a middle, as it were, betwixt servile and filial fear; and as the needle draweth in the thread, so this fear draweth in cha- rity, and makes way for filial fear ; to which, if by growth in grace he be fully ripened, then he fears God out of love to God, as the prophet Isaiah pro- claimeth, * The fear of the Lord is his treasure,’ Isa. -xxxiii. 6. Never was treasure more dear to the worldlings, than is God’s fear to.him ; his love of God, his desire to please God, and his fear of being separated from God, keep him in such awe, that though no punishment, no death, no hell were,at all ; yet he would: not sin for a world of treasures. -) The-fifth affection is joy, which in the untege- nerate is sensual and brutish; it hath no better ob- jects than gold, greatness, honours, or the like: and what are all these but a shadow, a ship, a bird, an arrow, a post that passeth by? Or rather, as crack- ling of thorns under a pot, as flashes of lightning _ before everlasting fire? But the joy of the regene- rate is a spiritual joy, arid the matter of itis the light 16 of God’s countenance, righteoustiess,’ or theyp: mises of God’s word; or above all, God Almight blessed evermore. Thus David, “ Whom have I in ‘heaven but thee? and. there isnone upon earth that “I desire besides thee,’ Psal, Lexiti. 25. This is that joy which no man can conceive, but he that enjoys, it; this is that ‘ white stone,’ Rev-ii, 17, whose splen- dor shines only upon heavenly hearts ; this is that’ glimpse of heaven’s glory, which springing up-ina sanctified heart, out of the wells of salvation, and carried along with addition of fresh comforts, from: the word and sacraments, through.a fruitful current: and course of men’s life, at last falls into the bound- less and bottomless ocean of the jays of heaven. . The sixth affectiom is sorrow, which in the uare- generate is a worldly sorrow, and the effect of it is death; so the apostle, ven. He is at peace with himself, mean his own conscience; that.which before stirred up the fires that brought him to a sight of sin, and sense of divine wrath that filled him with fearful terrors, re- morse and sorrow, is now quiet, Soiomen calls it ‘a continual feast.’ Prov. xv.15. Who are the at- tendants, but the holy angels? What is the cheer, but joy in the Holy Ghost? Whois the feast-— maker but God himself, and his good spirit dwel ling in him? Nor is this feast without masig 5 God’s word and his actions make a blessed har- mony, and he endeavours to continue it by keeping peace, and a good conscience towards God and man, ‘i Thirdly, from this peace issueth joy in the Holy Ghost: no sooner is a man at peace with man, with God, with himself, but he is filled with joy that no man can take from him; this joy 1 take to be those blessed stirrings of the heart, when the seal of remission of-sins is first set unto the soul by the spirit of adoption. _ For thus it is, the soul hav- ing newly passed the pangs of the new birth, it is ptesently bathed in the blood of Christ, lulled in the bosom of God’s mercies, secured by the spirit of its inheritance, and so ordinarily followsa sea of comfort, a sensible taste of everlasting pleasures. - If by the kingdom of God is meant the kingdom of glory, see then what a privilege waits om the néw man; no sooner shall his breath and bedy be divorced, but his soul, mounted on the wings of angels, shall straight be carried above the starry fir+ mament, there to inherit the kingdom of God, truly called so, for it isa kingdom of God’s own 2) 33 -making}’ beautifying, and blessing;.:a kingdom ‘beseeming the glorious residence | of the» King .of ckings¢ebutthere my discourse «must give .way to ‘your meditations. -fn this fountain of pleasure, let the new-born christian bathe his soul; for his-itis, and he-it‘is only that shall see it, enjoy it; “except ‘a man be born again,’ no man shall ever ‘see the ‘kingdom of God.’ - sit Thus far of the privileges of the new birth: there waits.on it. faith, and righteousness,and peace, and joy in the Holy Ghost ; ina word, the kingdom of grace,;and,the.kingdom.of glory. ase ‘PHE DOCTRINE OF REGENERATION ‘FURTHER EXPLAINED. Oe ; + oe CHAP. 1. The- Occasion and Method a this Tomatise, ‘SoME there.are,.who‘hearing the new. birth to be ‘80 necessary to salvation, but never feeling in them- selves any such change, have,desired further helps. I advised them in the former treatise to be frequent in prayer, .and hearing of the word :)but-so we have done, say they, and yet we feel no conversion. It ‘may be so, for not always the doing of them, but ‘perseverance in them through Christ obtains the ‘blessing. shall for their further satisfaction, give ‘them a more particular method. ah “Two things necessary for them that would have part in the new birth, are, 1. To.get into it. 2.'To be delivered of it. . bees pee S ‘> 1, The. means-to, get into.it, are, 1. examination of themselves. 2, Confession of their sins. 3. _ Hearty prayer:forithe softening of their hearts. By which) are obtained ,.the, three first steps :, sight of Sin, sense of divine.wrath, sorrow, FOR SER. ey es) NO, F. VOL; F. E 34 ..2. The! means to be delivered of it; is by appli- cation of the promises; and these produce. their several effects ; as, a sight of Christ; a desire after Christ;°a relying on Christ; and obedience to Christ. gp \ af Yt CHAP. 1 @ eats The first Means to get into the New Birth. — bP THE means to get into the new birth, is, first, examination: and the way to examine, is to set before men that chrystal-glass of the law for their light ‘and rule: to this purpose I have here annexed a catalogue; not that I can possibly enumerate all sins, but only the kinds; and if herein I come short, yet conscience may hereby bring into their thoughts those others not mentioned. . Now then (whosoever thou art that beginnest this blessed work) examine thyself by this catalogue, but do it warily, and truly; and where thou findest thyself guilty, either note it in this book, or trans- - cribe it into some paper, that so they may be ready for thine eye when thou comest to confession. ~~ Il, SINS AGAINST 'FHE FIRST COMMANDMENT. _ In every commandment we must observe both the duties required, and sins forbidden, for both these are implied in every one of the command- ments; if in the first thou art guilty, thou must answer negatively; if in the second, thou must an- - gwer affirmatively. a Now then, to proceed: Ri Thou shalt have no other Gods but me. ‘FOR THE DUTIES REQUIRED. _ . Say, first, Hast thou ever took the true God in Christ to be thy God? Secondly, Hast thou abound- 35 éd in those graces ‘by-which thou shouldst cleave unto God, as in knowledge, and love, and fear, and joy, and trusting in God? ‘Thirdly, Hast thou’ob« served God’s mercies, and promises, and works and judgments upon thee, and, by a particular appli- cation, took special notice thereof? Fourthly, Hast thou communicated with the godly, and joined thyself to God’s people, and delighted chiefly in carey | , FOR THE SINS FORBIDDEN, "Gay, first, Hast thou not sometimes been guilty of blasphemy, or idolatry, or witchcraft, or atheism? Secondly, hast thou not been guilty of pride, a sin flatly opposing God, and first committed by devils? Thirdly, hast thou not inward reasoning that there is no God, or that he seeth not, or knoweth not, or that there is no profitin his service > Fifthly, hast thou not trusted in man, or feared man, or loved the world, and thereby alienated thy heart from God?- Sixthly, hast tho not resorted to witches, or in the first place to physicians, and not to the living God? “Seventhly, hast thou not tempted God, and in the matters of God, been either cold, or lukewarm, or preposterously zealous? Eighthly, hast thou not been careless to. perform the inward duties of God’s worship in sincerity and truth: If in those thou hast transgressed, then hast.thou broken, this com, mandment, : On ais ale eae a Hil. SINS AGAINST THE SECOND COMMANDMENT: Thou shalt not make to. thyself any Graven Image. =—0— FOR THE. DUTIES REQUIRED. | Say, first, Hast thou ever worshipped the true. - God purely according to his.will? Secondly, hast |. thou observed all those outward duties. of his wor- | 36 ship, ag prayer, and vows; and fasting» and medis tating, and the rest ? Thirdly, hast thow repaired to God’s house, observed family duties, received the preachers ofthe:gospel®? = = ms Pe ve FOR THE SINS FORBIDDEN. Be. _ Say; first, Hast thou not sometimes walk the imaginations of thy own heart, serving Gaox of custom? Secondly, hast thou not committed idol- worship, conceiving of God in thy mind in the likeness of a creature >? Thirdly, hast thou not mart an image to liken God to it, or used an GPU love and reverence to any such images: Hast tho not been careless to worship God, to call upon the Lord, to, receive God’s ministers, or to perform, vu other of the outward duties of God’s worship? 5 in any.of these thou. hast transgressed, then hast thou broken this commandment. oa dite ves Oe 2 oe |e: OLE LBP DP LIL tas ; oye _IV. SINS AGAINST THE THIRD COMMANDMENT. ie Thou shalt not take the name of : the Lord thy. | God in vain. woe |) Ni Cye2ogeRg FOR THE DUTIES REQUIRED. 9 Say first, Hast thou been a constant learner, hearer, and doer of God’s word and will Second 4 hast thou prayed with perseverance, understand- ing, and power of the spirit, without doubting or wavering? Thirdly, hast thou come preparedly to the sacrament of the Lord's supper, and being come, hast thou discerned the Lord’s body # Fourthly, hast thou used all the titles and properties, and works, and ordinances of the Lord with knowledge, faith, reverence, joy, and sincerity. a , ’ FOR THE SINS FORBIDDEN. |... | _Say, first, Hast thou not sometimes, in thy talk dishonoured.the titles, attributés, religion, word, t- 10627 SB RS - Sr pesple:of God, orany thing that hath init the print. of his holiness® Secondly, hast’ thou not caused the ~ name of religion, or people,of God tobe ill thought of by thy ill course of life? Thirdly, , hast thou not rashly, of unpreparedly, or heedlessly, read the word, heard sermons, received the sacraments, or erformed any other part of the worship of God? Fourthly, hast thou not, thought or'spoken blas- na tat or contemptuously of {30d, or of any ing whatsoever pertaining to, God? If in any’ of thesé thou hast transgressed, then hast thou broken fhiscommandment. © PERT EN ) 4738G9 Vv. SINS AGAINST THE FOURTH COMMANDMENT. ‘Remember thou keep holy the Sabbath day.’ \ 1:7] <0 FOR THE DUTIES REQUIRED. Say, first, Hast thou (according to the equity of this commandment) ever observed the Lord’s day, and other days and times set apart for God’s ser- vice? ‘Secondly, hast thou always prepared thy heart, before thou wentest into the house of the Lord, by meditation of God’s words and works, by examination and reformation of thy ways, by prayer, thanksgiving, and holy resolution to carry thyself as in God’s presence, and to hear and obey whatsor ever thou ‘shouldst learn out of the pure word of God:?. Hast thou repaired to God’s house in due time, and stayed the whole time of prayer, reading, preaching of the word, singing of psalms, receiving of the sacraments? Hast thou: performed private Teligious offices upon the Lord’s day; in_ private praver ‘and thanksgiving, in acknowledging thy offences to God, in reconciling thyself to those they hast offended, or with whom thou art at variance; _ in visiting the sick, comforting the afflicted, con- tributing to the necessity of the poor, instructing thy 38 children and servants, (and the rest of thy family) in the fear and nurture of the Lord® «© 9. ‘FOR THE SINS FORBIDDEN. 9 |) _ ‘ . t Writlgdenae hp wey eR Say, first, Hast thou not sometime spent the Lord’s day in idleness, or in worldly business, in vanities, or in sin?, Secondly, hast thou not omitted public duties, or camest in too late, or wentest o too soon? Thirdly, get dee rat eanerettan ; tle, or servants, or children, or any other, Hough thou workedst not thyself? Hast thou not profaned the Lord’s day, by needless works, words, or tho) ights about thy calling, or about thy recreation? ih not the strict observance of the duties of that day been . tedious unto thee, saying in thine heart, when will the day be gone? If in any of these thou hast transgressed, then hast thou broken this command- ment.) : . 4 i VI. SINS° AGAINST THE FIFTH COMMANDMENT. | Honour thy Father and thy Mother... ~ —0O— By . For the duties here required: they are either in -the family, common-wealth, or church. © 7 ’ First, for the family: Say, if thou art an husband? 1, Hast thou loved thy wife, and dealt with her ac- cording to knowledge, giving honour to her as the weaker vessel, and as being heirs together of the grace of life, that your prayers were not hindered 3 If thou art a wife: 2. Hast thou submitted tothine’ own husband, as unto the Lord in every. thing? 3. Hast thou put on the ornament ofa meek and quiet spirit? If thou art a parent. 4. Hast thou brought up thy children in the nurture and admonition of the Lord? 5. Hast thou corrected them, yet not provoked them by immoderate correction? 6. Hast thou provided for them in their callings, oroutward estates? If thou-art a child: 7, Hast thou obeyed - thy parents, and received correction with submisy 39 ~sion and‘reverence ?. 8. Hast thou relieved them in their wants? 9. Hast thou observed their instruc- tions, and covered their infirmities? If thou art a master: 10; Hast thou entertained God’s servants, and given unto thy servant that which is just and equal? If thou art a servant: 11. Hast thou been obedient to thy master according to the flesh, with fear and trembling, in singleness of heart, as unto Christ ? Not answering again, not purloining, but shewing all good fidelity. ! Secondly, for the common-wealth; if thou art a magistrate: 12. Hast thou executed just laws? 18, Hast thou reformed others abuses, according to the power that isin thee? If thou art a subject: 14. Hast thou obeyed the higher powers in all just commands? 15. Hast thou been subject unto them, not only for wrath, but also for conscience sake ? Thirdly, for the church ; if thou art a minister : 16. Hast thou taught in season, and out of season? 17. Hath thy light shined before men, that they might see thy good works? If thou art an hearer: 18. Hast thou communicated to them that teach thee in all good things? 19. Hast thou obeyed them, and prayed for them, and loved them, and followed them, considering the end of their conversation? _ . FOR THE SINS FORBIDDEN. And first, for the family: say, if thou art an hus- band: 1. Hast thou not sometimes abused thy wife, or injured her in thought, word, or deed? If thou arta wife: 2. Hast thou not been wasteful, or fro- __ ward, or idle? If thou art a parent: 3. Hast thow not been careless, especially of thy children’s souls? If thou art a child: 4. Hast thou not despised thy father’s or mother’s instructions? 5. Hast thou not mocked them, or shamed them, or grieved them ? If thou art a master: 6. Hast thou not governed thy family negligently ? 7. Hast thou not withheld that which is just and equal: in diet, wages, encourage- 40 sthent? H.thowart-aiservant: & Hast thoutnat deen idje,,and slothful? 9. Hast thou not satires ingly, and inét from the heart? nol! ‘Secondly, ‘for the comsipaaeee of heeiaet fa ‘magistrate: 10. Hast thou-not-been as:adion, or a bear, ‘roaring, and raging ever the{podr people? 41. Hast thou mot decreed , unrighteous :decrees:? respecting the persons of the poor, or honoring the ipersons .of the mighty ? Jf thowart-acsubjeet: 12. Hast thou not reviled the Gdds,or-cursed the rulers sof thy people? 13. Hast thou (not idisobeyed the — - Shigher.:powers,,or denied tribate, or Conn anene- nour, or fear, to whom they are due? ~Thirdly,-for the ¢hurch: [fthou,att criekeat 34. Hast thou not been profane in thy:lifeand con- versation? 15.'Hast thou not-run before’ thourwast sent? Or being:sent, hast thou not been negligent ‘in ‘the »gift:that ‘is ‘in thee? +16. 7Hast/thot not — ‘eaused God’s peaple to-err? 17. Hast thownot com- mitted simony, or sought indirectly for the}: fleece, ‘not regarding the' flock ? -18.Hast thou not-strength- ‘ened the: hands of evil. doersyin preaching: peace'to - wicked: men? 19. Hast ‘thou snot ogiven heed ‘to 'fables, or to some unprofitable matter, rather than — godly edifying-which ‘is in faith? Af theu art:an hearer: 20. Hast thou not resisted the minister, and the word. preached by him ? Whatsoever thou art, husband, or wife, or parent, or child, or master, _or Servant, -oF magistrate," OF subject, on minister, or hearer, ,if in any .of these thou. hast transgressed, ‘then*hast.thou. broke.this commandment: Od 10 rr rn rr a > UME OES ‘vit. ‘SINS AGAINST THE' SIXTH commtaNbiteNt. Thou shalt-do no Murder. pe Hor —0O— i THE DUTIES REQUIRED. ‘Say, first,, Hast thou ever-desired and:studied 1 a all means lawful, ta preserve thine.own pers the. person ¢ of, thy neighbour ? iaeenunite al FOR THE SINS FORBIDDEN. Say, first, Hast thou not sometimes envied others? Secondly, hast thou not offended others in words, by censuring, or reviling, or rendering evil for evil, or railing for railing? Thirdly, hast thou not offend- ed others in deeds, plotting against the just, or doin g evil to any man? Fourthly, hast thou not been’ angry with thy brother without a cause, or continued Jong in anger? Fifthly, hast thou not rejoiced at others’ fall? or wished a curse to their souls ; Sixthly, hast thou not done evil to thyself, by inor- dinate fretting, or grieving, or drinking, or saying in thy passions, would to God I were dead? Seventhly, hast thou not been a sower of discord, or some way or other, an occassion of the discomfort, or of the death of thy neighbour? If in any of these thou hast transgressed, thou hast then broken this command. ment, VII, SINS AGAINST THE SEVENTH COMMANDMENT. Thou shalt. not commit Aduliery. Om FOR THE DUTIES REQUIRED. _ Say, hast thou ever kept thyself pure in soul and body, both towards thyself and others ? We POR THE SINS FORBIDDEN. Say, hast thou not sometimes been defiled with whoredom, adultery, polygamy, or self-pollution ?- Secondly, hast thou not offended in the occasions of uncleanness, as in idleness, gluttony, drunkenness, wanton company, or gay attire? Thirdly, hast thou not sinned in thy senses, or gestures, or words? Fourthly, hast thou not harboured in thy heart im- pure thoughts, inordinate affections? Fifthly, hast thou not behaved thyself immodestly, using some manner of dalliance and wantonness? If in any of - . these thou hast transgressed, then hast thou broken - this commandment, — - . prea i NO. 2, VOL. 1. F 42 -0e xO & ” « i , ., S Ab IX, SINS AGAINST THE EIGHTH COMMANDMENT. Thou shalt not Steal. FOR THE DUTIES REQUIRED: tig Say, hast thou by all good means, futthoned the outward estate of thyself and of thy neighbour. FOR THE SINS FORBIDDEN. Say, first, Hast thou not sometimes got thy living by an unlawful calling; Secondly, hast thou not - impoverished thyself by idleness, or- unnecessary expences? Thirdly, hast thou not withheld from thyself, or others, that which should have been ex- pended? Fourthly, hast thou not gotten, or kept thy neighbour’s goods by falsehood or force, and made no restitution? Fifthly, hast thou not stolen by usury, or oppression, or fraud in buying or sell- ing? Sixthly, hast thou not robbed God of his. tithes and offerings? Seventhly, hast thou not some way or other impaired thy neighbour’s estate ? if in any of these thou hast transgressed, then hast thou broken this commandment. 0 Lh : X. SINS AGAINST THE NINTH COMMANDMENT. Thou shalt not bear False Witness. FOR THE DUTIES REQUIRED. — Say, Hast thou ever by all means sought to main- cording to truth and a good conscience? FOR THE SINS FORBIDDEN. « 7 tain thy own and thy neighbour’s good mame, ac- Say, first, Hast thou not sometimes. loyed . (or made) a lye? Secondly, hast thou not raised.a false report? Thirdly, hast thou not censured or judged others? Fourthly, hast thou not flattered thyself = ieee So Se 43 and others, saying unto the wicked, thou: art righteous? Fifthly, hast thou not condemned some without witness, or forborn. to witness for others when thou knewest the truth? Sixthly, hast thou not been uncharitably suspicious or a despiser of thy neighbour? Seventhly, hast thou not told a lye, whether jestingly, or officiously, or perniciously ? If in any of these thou hast transgressed, then hast - thou broken this commandment. —O-— XI. SINS AGAINST THE LAST COMMANDMENT, | Thou shalt flat Covet. —O— FOR THE DUTIES REQUIRED. Say, first, Hast thou ever been truly contended with thy own outward condition? Secondly, hast thou rejoiced at others’ good, and loved thy neigh- bour as thyself ? ms FOR THE SINS FORBIDDEN, - Say, first, Hast thou not sometimes conceived evil thoughts in thy heart? Secondly, hast thou not been discontented with thy:own condition! Hast | thou not coveted after something or other that was thy neighbour’s? If in any of these thou hast trans- gressed, then hast thou broken this commandment. ZZ ZZ Z| wie CHAP. Ill. _ The second Means to get into the New Birth. AETER examination, (which may serve thee for one day’s work.or two) the next duty is confession. Take. a catalogue of those sins which thou hast noted, and spread thy catalogue before the Lord; _ there read thou seriously, and particularly, saying, a a O Lord, I confess I have committed. this sin, and the other sin (as they are before thee in order).of all these sins 1 am guilty, especially of those sins wherein I delighted, my darlings, my bosom-sins, (take notice of them and confess them again) of all these sins I am guilty ; and now, O Lord, standing, as it were, at the bar of the tribunal, I arraign my- self, and accuse myself, and judge myself worthy of the utmost of thy wrath and indignation: for one sin thou didst cast Adam out of paradise, for one sin thou didst cast the angels out of heaven, and what. then shall become of me, that have committed a world of sins ?—(Here pause awhile, and meditate on thy unworthiness) O that I should be so foolish, so brutish, so mad, to commit these sins, these mani- fold sins! O that by these sins I should break so holy a law, provoke so good and great a majesty !_ What should I do, but remembering my evil ways, even loath myself in my own sight (yea abhor myself in dust and ashes) for my iniquities and my abomis: nations? For conclusion, thou mayest imitate the publican, who not daring to lift up his eyes, smote: his breast: so do thou, and say with him, ¢ God be. mercifpl to mea sinner.’ 7 gee eens ated. st CHAP. IV. , " rye ; The third Means to get into the New Birth. AFTER confession (which may, well serve thee for. another day’s work) seek for true sorrow and mourn-: ing for thy sins: seek thou must, and never leave seeking, till thou feel thy heart melt within thee. To this purpose read same tracts of death, of jadg~.. ment, of hell, of Christ’s passion, of the joys of hea- ° ven; last of all (and I take it best of all) resolve to set every day some time apart to beg it of the — Lord: and at the time appointed fall down on thy. - 45 knees, spread thy catalogue, confess, accuse, judge, condemn thyself again; which done, beg of the ‘Lord to give thee that soft heart he promised, Ezek. xxxvi/26. .* ' All these may invite thee to enter into the holy “path, and to fight under Christ’s banner against the ‘world, the flesh, and the devil, unto thy life’s_end. lo. Mirae |e) rt fag any + ot pry sey ; ‘ » ate ei 108 DIRECTIONS # soundness of argument, and plain evidence of scrip- “tures. Thirdly, in a kind of spiritual heat in the heartcand:affections of the minister, answerable to _ that which he communicates to the people. ° BA, If any soul that hath enjoyed these: means any while, is not yet fitted and prepared, it is a. fearful sign; the state of that soul is extremely dangerous; Go home then (if there be any such) and plead; saying, “Lord, why am I not yet humbled and * prepared ? Will exhortations never. prevail. with “me? Will terrors and reproofs never break my. “heart into pieces?. I have heard sermons that . *«< would have shaken the very stones; the fire of “hell hath flashed in my face; and if any thing éan * do me any good, why not these exhortations, ad- - “monitions and reproofs? >” The Lord turn the heart of such a poor sinner, that he may ois wage on mercy in due time. er CH AP. Bbh2 stonibits ai The general Circumstances of Preparation on i God's Part. . iS ~» 1. by this preparation two things are soastioalile, the general circumstances, and the substantial parts. The general circumstances are, some On- leevadees part, some on man’s part. ‘On God's part they are these, 1. The offer of Christ and grace. 2, The condition of this oer Re | The easiness of this condition. On man’s part, two things are donteidesable 1 That corruption doth oppose this grace. 2. That God will remove this corruption. H 23 1 The first general circumstance of the soul's, pre- paration, is on God’s part ; wherein is the offer of Christ Jesus, the condition of this offer, and the easiness of this offer. We may have allin pie one comparison: as with a malefactor convicted of high treason, if (after the discovery of all | assages) fhe: king makesa proclamation, that upon. the surceasi ef his enterprises, he shall be pardoned ; nay;) the king shall send message after message, to tell 55 him, that would he yet lay down his arms, and take a pardon, he shall be graciously accepted: if this traitor should now rather fling away his pardorn than his weapons, then should the king raise an . army and overcome him, and take him, and execute . him without any mercy, I appeal to your own con- sciences, is he not justly rewarded? Why, this is _ the condition of every poor soul under heaven; we are all rebels and traitors; and yet after all our pride and stubbornness, the Lord is pleased to proclaim ‘ mercy still to every one that will receive it. ‘«°Alj “you that have dishonoured my name, all you that “have profaned my sabbaths, and contemned my ** ordinances, all you cursed wretches come ; come “who will, and take pardon ;” therein is the offer: only let them lay aside all their weapons ; therein is the conditions, and then have Christ for the taking; therein is the easiness of the condition. Blessed God, may every soul say, if F will not do this for Christ, I will do nothing: had the Lord required a greater matter of me to have attaitied salvation; had he required thousands of rams, and ten thousand rivers of oil; had he required the first- born of my body for the sins of my soul; one drop of merey at the last gasp would have quit all this cost: but what goodness is this, that the Lord should require nothing of me, but to lay down my weapons, and to receive Christ offered ? han Lo, the Lord hath this day sent from heaven, and offered salvation unto you sons of men; the Lord Jesus is become a suitor to you, and I am Christ?s spokesman. Shall the Lord and his messengers thus woo and intreat? And will any yet stand out against God, and say, “I will none of Christ, I will try it out'to the last?” OQ then, if the great God of heaven and earth shall come with ten thousand thousand of judgments,.and execute them supon that man? If he‘ shall brmg a whole legion of devils, and say, “ Take him devils, and torment him in “hell for ever-;-because he would not have tmerey’ 56 ‘ss whencit was offered, he shall not have mercy.” If God should thus deal with'that man, the Lord should be just in so doing. } Il. The general circumstances of the preparation on man’s part. is The second general circumstance of the soul’s preparation, is on man’s part; and herein is ob- servable, | 1. That corruption opposeth grace. 2. That God will remove this corruption. The first is clear, 1 Cor. ii. 14. ‘ The natura] man «and with the bonds of aman.’ This love is made Op of four-cords..:/ 10 joe spot Vio ite Mi . 1.-The Lord reveals himself to: be »ready to- re+ ceive, and willing-and'easy to entertain sinners when they come to him: Let the wicked (saith the pro- phet) forsake his way, and the unrighteous man his thoughts, and Jet him return unto the Lord, and he will'have merey upon-him, and to.our God, for: he will abundantly pardon:” the word in the original are ee a | 60. is, ‘He will multiply pardons;’ Hast thou multiplied rebellions ? ‘The Lord will also multiply pardons,’ the bowels of compassion are still open, and the arms of mercy are still spread abroad; his pardons are multiplied ; there.is yet merey for thee also, and for a thousand thousand more. 2. The Lord is not only ready to forgive when men come to him, but that they may:come, ‘he also calls and commands them. ‘OQ but may I, (saith; “a poor sinner) shall J, dare I go untothe Lord « God for mercy? May I be so bold to press in for favour at the hands of the Lord? I\have been a ‘grievous sinner, and have heaped abomination’ “ upon abomination; 1 am afraid therefore to ap- “proach near unto the Lord’s presence.” Isit so? Hear what the Lord saith, ‘come unto me ye rebel- ‘lious people, and I will heal your rebellions. You ‘that never prayed, never came to hear, all rebels, ‘come unto me;’ and then the people answer,‘ Be-’ ‘hold, we come unto thee, for thou art our God.’ This is great encouragement to a poor sinner; he begins now to wonder, and to say, “ Lord, shall all ‘‘my sins be pardoned? Shall all my abominations “be forgiven? [that slighted so many mercies, “and committed so many follies, shall I be enter- tained?” “ Yes, (saith the Lord) come unto me, “and thou shalt be forgiven. Come; { command “¢ you come.” + igi : 3. The Lord doth not only command a poor sin- ner to come, but when he says, “ There is mercy -with God, but -not for me:” The Lord followeth. hirn still, and sends another cord after him, that if it be possible, he may win him, and woo him to receive mercy. If command therefore prevail not, he entreats and beseeches him to come and receive mercy; and this, methinks, should move the hardest heart under heaven. “‘ We (saith the apostles) are am- bassadors from Christ, as tho’ God did beseech you by us, we pray you in Christ’s stead, be ye reconciled unto. God: rather than you should go away from _ 61 Christ, even mercy itself will come and kneel down before you, and beseech‘you, and intreat you, “ for ‘the Lord Jesus’ sake, to pity your poor souls, and ‘“ receive pardon for your sins:” A sinner is not able to comprehend this, but he begins to be at a stand: “What; that the Lord should beseech him! ‘Oh4 “that thou wouldst receive pardon for thy sins, ‘and be blessed for ever ! -Good Lord! (saith the _ soul) is this possible, that the great King of hea- “ven should come and beseech such a traitor, such a rebel as | am, to take pardon? That aking. ** on earth should proclaim. a pardon to some noto- “rious traitor, this is much; but that the king “of heaven should lay down his crown, and be- ** seech him (on his knees as it were) to take mercy; ‘this is a thing beyond all expectation: What, ** shall heaven stoop to earth? Shall majesty stoop “to misery? Shall the great God of heaven and “earth, that might have condemned my soul, and ‘if | had perished and been damned, might have *‘ took glory by my destruction.—Is it possible that “this God should not only entertain me when I “come, and command me to come, but intreat and *< beseech me to come and receive mercy from him? Oh! the depth of the incomprehensible love of ** God!” Imagine you saw God the Father intreat- ing you, and God the Son beseeching you, as hé doth this day,, ““ Come now, and forsake your sin8, ‘and take mercy, which is prepared for you; and “shall be bestowed upon you: Would not this make a soul think thus with itself, “‘ What, for a “rebel? Not only to have mercy offered, but to be “‘intreated to receive merey; it were pity (if I “ will not take it) but I should go to hell, and be “damned for ever.” The Lord he complains, _“ Why will ye die? As live, saith the Lord, I de- “sire not the death of a sinner: turn ye, turn ye, ‘© Why will ye die” “ Mercy jis offered ye, the Lord * Jesus reacheth out his hand toyou :” Fain would he pluck the drunkard out of the ale-house, and the ~ 62 adulterer from his whore: Oh!. if-you break this cord, I know not what to say: to yous this is able to break mountains in pieces. ‘Shake, O mountains,’ (saith the prophet :) why? ‘ Because God hath re- ‘deemed Jacob:’ the’redemption of Jacob was enough to break a mountain; let his mercy break . our hearts, it is God that begs, the sane is our “Own. : 4 4. If yet all this prevail nails at all, the Lord will then wait, and stay in long patience and suf- fering, to see if at any time a sinner will turn unto him. Our Saviour follows poor sinners from ale-. house .to alé-house, and says, ‘1 beseech. you, “drunkards, take mercy, and have your sins par- *doned:” The Lord (as we may say) wearieth himself with waiting one day after another, and one week after another: ‘Jt may be (saith Christ) this | “‘ week, this sabbath, this sermon a sinner will turn “unto me: what, will-it never be #? Are you not- ashamed, my friends, that the Lord Jesus should thus wait your leisure, and follow you from house to house, and from place to place; nay, that Christ should every morning appear to your understand- ing, and every. night come to your bedside, saying’: « Let this be the last night of sinning, and the next “day the first day of repentance: Oh! when will «« ‘you be humbled ?. When will you receive mercy, “that it may go well with you, and with yours for ‘ever?’ If none of the other will move you, yet for shame Jet this cord draw you to the Lord: hear his pangs, Oh! Jerusalem, wilt thou not be made clean? Oh! when will it once be?’ A woman that is in travail, Oh! how she expects and longs for her delivery! now a throb comes, and then she criés: anon comes a second throb, and then-she cries again: Oh! when comes deliverance ?, Thus God, the Father takes on him the person of a tra- vailing woman: he travails and travails until he brings forth a son, until some, soul be converted, and brought home’ unto hiin, ‘O Jerusalem,’ wilt thou ~ 63 * not be made clean? When will it once be?’ “I have “ waited; one, ten, twenty, thirty, forty years long “have I waited on this generation ; when will it “once be?” The Lord thus travails in patience, _ looking when we will receive mercy: will. our proud hearts never be humbled?. Will our stubborn hearts never be softened? Will our profane hearts never be sanctified ¢ When will it once be?. Christ hath waited this day, this week, this :month, this quarter, this year, these ten, twenty, thirty, forty years on us: you old sinners, that are grey-headed | in your wickedness, how long hath the Lord waited on you! Oh! for shame, let him wait no longer, but turn, turn ye unto him, that ye may receive mercy from him. Thirdly, if bonds of love move not, the Lord hath iron cords, that will pluck in pieces ; to wit, the cords of conscience; which thus disputes, “ He “that being often reproved, doth still harden his “heart, shall perish everlastingly.” ** But thou, being often reproved, dost still hard- en thy heart: therefore thou shalt perish everlast- ingly~” ai In the. first’ proposition, conscience gives the sinner a monition, to come from sin upon pain of the heaviest judgment that can be inflicted.- It-is the Lord that sends the conscience on this ‘errand, “Go to such a man, and tell him, you have spoken “ against God’s saints, and you have broken God’s “‘sabbaths, and you have contemned 'God’s ordi- “nances:” ‘Be it known unto thee (saith the * conscience) that I have a command from heaven, “and from God; I charge you, as you will answer “atthe dreadful day’ of judgment, take heed of “those evils that Berstote: you have committed, “lest you damn your souls for ever.” .. Will you question this commission ? See Prov. xxix. 1. ‘He * that being often reproved, hardeneth his neck, shall * suddenly be destroyed:’ If ydu are often reproved, and will not be bettered, then’'the. Lord ‘says, and 64 ‘ conscience from the Lord tells you, “* Be it at'your ** own. peril, ye shall suddenly be destroyed.” --No sooner, conscience thus. speaks, but the- sinner hangs. the wing, and withdraws himself from his former lewd courses. But now when wicked per- sons see their companions are gone, they make after them amain, and then conscience plucks one’ way, — and they pluck another way; at last by carnal com-. pany, and cursed persuasion, the soul is drawn back again to its former: courses, and so. perhaps this twist is broken, and the sinner is gone, ~— 2, If so, conscience, that was a monitor, now turns accuser ; before it was only God’s herald: to forewarn him, but it is become-a serjeant to arrest him: it follows him to the alehouse, and pursues him home ; then takes him in his bed, and’ arrests him in his sleep; there, by a meditation, it hales the soul before the tribunal of God, saying, “ Lo, ‘< Lord, this is the man, this is the drunkard, adul- “terer, blasphemer, this is he, Lord ; an enemy to “thy servants, a hater of thy truth, a despiser of «thy ordinance: at such a time, in such a place, “with such a company, this man despised thy “truth: this is he, Lord, this is the man.’ And when conscience hath thus dragged him before God, and accused him, then, “ Take him, jailor, take him, «< devil, (saith the Lord) and imprison him, let vex- “ation, and horror, and trouble, and anguish.lie “upon his: soul, until he confess his sins, and re- “* solve to forsake them.” In this case was David, when he was forced to say, ‘ My bones waxed.old through my roaring all ‘the day long; forday and night thy»hand was ‘heavy upon me, my moisture is turned into the ‘drought of summer: then, said David, I acknow- ‘ledged my sin unto thee, I confessed my transgres- sions unto thee, O Lord, and so thou forgavest the ‘iniquity of my sin.’ David folded up his'sins iat the first, and therefore his bones were consumed, and he roared continually; and when then the Lord had .. eet Ree Perse => pS oe 65 on the 6 a he made him roar again, and would never leave tormenting, till David came to: confess- ing ; but when he confessed his sin, then the Lord forgave him the iniquity. of it.. Thus conscience brings the soul of a sinner on the-rack, (as traitors are used that will not confess otherwise) and makes him confess his sins; and then he cries, * Oh! the “abominations [ have committed which the sunt * never saw 5. in such a place, at such a time.” Thus conscience réceives some satisfaction, and begins to be quiet; and now having got some quiet, his cursed companions set upon. him again, he Tistens again, and then he begins to: follow his old sins, fai with more eagerness than ever, and now is another twist broken. 3. If so, conscience, that was a monitor and. AC* cuser, turns executioner. The first proposition ad- monished, the second. accused ; if neither of these. prevail, then conscience concludes, ‘Thou must to ** execution, thou shalt perish everlastingly. And *© now conscience cries, monitions,, or accusations could not. prevail with this man;. come, ye damn- "ed: ghosts, and take away this drunkard, this $e blasphemer, this adulterer, and throw him head- « Jong into the pit of hell: he would.not be amend- _ * ed, let him be condemned: he would not be. “humbled, therefore let him be damned.” The: man hearing. this, is amazed, and thinks: himself past hope, past help, past.cure: did you ever see or. hear a tormented conscience in these pangs? He cries, “ ‘Lo, where devils stand, the heavens frown,. * God is incensed, hell’s mouth is opened:” And: now a minister is sent for, who. displays to this de- gpaiting soul, the mercy and grace of God in Christ esus: * Oh! (replies he) this is my bane, my dam- “nation. If | had never heard of mercy, if had. “never lived: under the gospel, and the means of $F salvation, then had {| been a happy man: alas! “it is mercy I have neglécted, and it is salvation I ** have contemned, how then should [ be saved? O No.2. VOL. 1. i 66 ‘the persuasions of the Lord that I have had! the “Lord hath even wept over me, as he did over ‘© Jerusalem, ‘ Oh !-that thou hadst known the things “ belonging to thy peace!” yet all these persuasions ‘have I contemned, and therefore certainly to hell © must go.” The minister replies, truth it is, you have done thus, but,would you do so still? Is it good now to be drunk, or to blaspheme, or to rail on God’s saints, or to contemn God’s ordinances ° «©, no, no, (saith he) I now find what the end of “these wicked courses will be; God’s word could “not prevail with me, the minister could not per- “‘ suade me. O the good sermons that I have heard, ‘but alas! I despised the word, and mocked the “ minister: woe, woe unto me for ever !” The mi- nister replies again, the truth is, you have done _thus, but would you do so now? Would you still blaspheme, and curse, and be drunk, and riotous; or rather would you not now part with these, and take mercy instead of them? Then the poor soul cries out, “ Now the Lord for his mercies’ sake remove _— _ “these sins from me: O, I had never so much de- “light in my sins heretofore, as now I have misery “for them; but alas! it is not in my power to help ‘my soul; if the Lord would do this, let him do “ what he will with it.” What? (saith the minister) you are then willing to part with your sins: ‘““O yes, “(saith the soul) { would rather offend all the “world than God; [had rather go to hell than “commit a sin; if it would please God to help me; *“‘T would forsake my sins with all my heart.” Why now the poor soul is coming again, and God is draw- ing him again from his corruptions. — Fourthly, when the soul is thus loosened, the Lord then fully plucks it by the cord of his spirit ; with an Almighty hand he cuts the soul off from sin, and takes it into his own hand, that he may govern him, and dispose of him, according to his own good pleasure. Thus much of preparation for the sub- stance of it on God’s part. 67 CHAP. IV. The Substantial Parts of Preparation on Man’s Part. Now are we to observe the disposition of the sou} on man’s part, which God works on the heart. It is known intwo works: 1. Contrition, whereby the. soul is cut off from sin. 2, Humiliation, whereby. the soul is cut off from itself. For so it is, that either the soul seeth no need ta depart from sin, or else it thinks it can help itself: out of sin. The first is called security, when the. soul seeing no need to be better, desires it not. Against this the Lord sends contrition, causing men, thereby to know the misery of sin, and to see need of a change; the second is carnal confidence, when: ‘. a sinner begins to seek succour, and to scramble or his own comfort in his self-sufficiency: against this the Lord works humiliation, causing the soul hereby to see the weakness and emptiness of its. duties, and that there is enough in its best services to condemn him for ever. Before we speak of the. works, it is not amiss to begin with the hindrances. The first is security ; when the soul is taken up with a secure course, and therefore never seeth any need ofa change. Now while a man lives thus, and blesseth himself in his sin, it is impossible he should receive faith, or by faith repair unto Christ: the Lord therefore to remove this let, burthens the soul, and says, “you will live in drunkenness, in “‘ covetousness ; you will have your sins, then take “your sins, and get ye down, to hell with them.” At this voice the sinner begins to see where he is: “Is this true? (saith he) then Lam the most mi- serable creature under heaven.” So the soul comes _ to arestless dislike of itself, and saith, “1 must be. ' otherwise, or I am damned for ever.” 68 When the soul seeth his wound and his sin - ready to condemn him, it thinks by duties, or some such like matters, to succour itself; and it begins to say, “‘ My hearing and my prayer, will not these save.me?” ‘hus the soul in conclusion rests on duties: U will not say but these duties are all good, honourable and comfortable: yet they are not God, but the ordinances of God. It is the nature of a sinful’heart, to make the means as meritorious to salvation: a man that seeth his drunkenness and his base contempt of God, voweth to take upa new course, and cries, “‘ No more drunkenness, no ‘* more scoffing at those that go to hear the word: “and then‘he thinks what can I do more? Tohea- “ven I must go.” All this is but a man’s self; © Christ (who is the substance of alf) is forgotten ; and therefore the poor soul famisheth with lunger, Mistake not, I pray you ; these duties must be used, but a man must not stay here: prayer saith, there is no salvation in me, and the sacraments and fast- ing say, there is no salvation in.us: all these are helps, no causes of salvation. A man will use his bucket, but he expects water from the well; these means are the buckets, but all our life and grace is in Christ. If you say your bucket shall help you, you may starve, if you Jet it not down into the well for water. ‘So though you boast of praying, and hearing and fasting, and .of your alms, if none of these bring you to Christ, or settle you on Christ, you shall die, though your works were as the works of an angel. As it is with a graft, therefore, first it must be cut off from the old-stock; secondly, it must'be pared, and made fit for implantation into another: so'the soul by contrition being cut off from sin, then‘humiliation pares it (pares away alla man’s. privileges) and makes it fit for ingrafting into Christ. Thus much of the'lets, now for the works of con- trition and humiliation. es nner “= 2. A Sight of Sin. For a further discovery of these two necessary things, we shall enter into particulars, and begin, first, with contrition; which contains these steps. A sight of sin. A sense of divine wrath. Anda sorrow for sin. : The first step is a sight of sin: and sin must be seen clearly and con victingly. First, clearly, it is not a. confused sight of sin that - will serve the turn ; it is not enough to say, itis my infirmity, we are all sinners: no, this is the ground why we mistake our evils, and reform not our ways. A man must search narrowly, and prove his ways, as the goldsmith doth his gold in the fire: ‘I con- ‘sidered my ways, (saith David).and turned my feet “unto thy testimonies ;’ in the original, ‘J turned * my sins upside down,’ he looked all over his ways. And this clear sight appears in two particulars. . _ 4d. A man must see his sin nakedly in in its own colours : we must.not look on sin through the me- diums of profits and pleasures: but the soul of a true christian, that would see sinclearly, must strip it of all content and quiet that.ever the heart received in it; as the adulterer must not Jook upon sin in re- |. gard of the sweetnéss of it, nor the covetous man |. on his sin in regard ofthe profit of it: you that are |. Such, the time will come, when you must die, and then consider what. good these sinful courses will do you: how will you judge of sin then, when it shall leave a blot on your souls, anda guilt on your consciences ? | Mi pe 2. A man.must look on sin in.the yenom of it ; and that you may do partly, if you compare it with other things, and partly if you Jook at it in regard of itself. 1. Compare sin with those things that are most fearful and horrible 5 aS suppose any soul here present were to behold the damned in hell, then propound this to your heart, what are those 79 pains which the damned endure? And your heart — shall quake at it: yet the least sin that ever you did commit, is a greater evil, in its own nature, than the greatest pains of the damned in hell. 2. Look at sin simply as it ism itself, what is it but a pro- ‘fessed opposing of God himself? A sinful creature joins side with the devil, and comes in en aa against the Lord God of hosts. I pray you in cold blood consider this, and say, “Good Lord! what a “sinful wretch am I? That a poor damned wretch ‘of the earth, should stand in defiance against “ God: that I should submit myself to the devil, - and oppose the Lord God of hosts!” : Secondly, convictingly, that sin may be so us, as it is in itself; and that discovers itself in these two particulars : is) a lle 1, When whatsoever sin is in general, we con- fess it the same in our own souls; it is the cursed distemper of our hearts, howsoever we hold the | truth in general, yet when we come to our own sins, to deny the particulars. The adulterer con- fesseth the danger and filthiness of that sin in gross, but he will not apply it to himself: the rule thereof is, “* Arrest thy soul, whosoever thou art, of those “sins particularly whereof thou standest guilty :” To this purpose say, “Are pride, and drunkenness, “‘and uncleanness, such horrible sins? O Lord, it “was my heart that was proud and vain; it was — ‘my eye that was wanton, and my heart that was “unclean; Lord, here they are:’”* Thus bring thy heart before God. 4) dara aa 2. When the soul sits down with truth, and seeks no shift to oppose it. The minister saith, God hates such and such a sinner: “And the Lord © “hates me-too, (saith the soul) for] am guilty of: “that sin.” Thus many a time, when a sinner comes into the congregation, if the Lord please to . work on him, the mind is enlightened and the minister meets with his corruptions, as‘if he were — in his bosom, and he answers all his cavils, and takes a 71 away all his objections: with that the soul begins to be in amaze, and saith, “If this be. so, aS it is * for ought | know, and if all be true that the mi- “‘nister. saith, then the Lord be merciful unto my ‘soul, Iam the most miserable sinner that ever “* was born!” pas _ You that know not your sins, that you may. see them convictingly, get you home to the law, and look into the glass thereof, and then enumerate all your sins in order thus. So many sins against “God himself in the first commandment, against “his worship in the second, against his name in * the third, against his sabbath in the fourth: nay, “all our thoughts, words and actions, all of them ‘have been sins, able to sink our souls into the * bottom of hell.” And secondly, that you may see them clearly, consider their effect, both in their doom, and in the execution: only to instance in their doom; methinks I see the Lord of heaven and earth, and the attributes of God appearing before him, “Phe mercy of God, the goodness of God, “the wisdom of God, the power of God, the pa- “tience and long-suffering of God,” and they all come to a sinner, and say, mercy hath relieved you, goodness hath secured you, wisdom hath instructed: you, power hath defended you, patience hath borne with you, long-suffering hath endured you: now all these bid you adieu. « Farewel, damned souls : ~ you must go hence to hell, to have your fellow- “ ship with damned ghosts: mercy shall never more “relieve you, goodness shall never more succour “you, wisdom shall never more instruct you, power _ “shall never more defend you, patience shall never “more endure you: And then shall you to end- less, ceaseless and remediless torments, where you will ever remember your sins, and say, “ My covet-- “‘ ousness and pride was the cause of this, I may “thank my sins for this.” Think of these things (I beseech you) seriously, and see your sins here, to prevent this sight hereafter, | 4 ' ies Oe 8. Sense of Divine Wrath. . ' 4 & God should damn mé? God may do it; and « what if God should execute his vengeance upon « me» Thus the soul fears, that the evil disco- vered will faltupon him. It is with a soul in this fear, as it was with Belshazzar, when he com- tianded the cups to be brought out of the house of the Lord ; ‘A hand writing came against him’ on “the wall, and when hé saw it, his thoughts troubled ‘him, and his knees knocked one against another:’ so it is with this fear; he that runs riot in the way of wickedness, theré comes this fear and hand writing against Him, and then he cries, “ These are my ‘sins, and thesé are the plagues and judgments “ threatened against them, and therefore why m ay “not I be damned ; why may not I be plagued ra ‘ Secondly, the Lord pursues fhe ‘soul, and dis- charges rhat évil upon him which was formerly feared ; and now his conscience is allon a flame, and he saith to himself, Oh! T have sinned, até. offended a just God, and theréfore Pmust be damn- éd, and to hell I must g6: now the soul shakes,, and is drivers beyond itself, and would utterly faint, but that the Lord upholds it with one hand, as he beats it down with the other; he thinks every thing : is against him, be thinks the fire burns to consume. him, and that the air will poison him: and that hell’s mouth gapes undet’him, and that God’s wrath ¥ ‘ie hangs over him, and if now the Lord should but take away his life, that he should tumble headlong into the bottomless hell; should any man, or minis- ter, persuade the soul in this case to go to heaven for mercy, it replies in this manner: “Shall I repair to God? Oh! that’s my trouble! is not he that great God, whose justice, and. mercy, and patience, I have abused? And is not he the great God of heaven and earth, that hath been incensed against me? Oh! with what face can | appear before him? And with what heart can I look for any mer- cy from him? I have wronged his justice, and can his justice pardon me? I have abused his mercy, and can his mercy pity me? What, such a wretch as I am? If I had never enjoyed thy means of mer- . cy, I might had some plea for myself: but oh! I have refused that mercy, and have trampled the blood of Christ under my feet, and can I look for any mercy? No, no, I see the wrath of the Lord incensed against me, and that is all I looked for.” Tit Ss Beading os 4. Sorrow for Sin. _ The next step is, sorrow for sin; concerning which, are two questions: 1. Whether it be a work of saving grace? 2. Whether God work it in all alike? a . . To the first, I answer, there is a double sorrow ; One in preparation, the other in sanctification ; they differ thus: sorrow in preparation, is when the word of God leaves an impression upon the heart of a man, so that the heart only bears the blow of the spirit; and hence comes all those phrases of scrip- ture, as wounded, pierced, pricked: so that this sorrow is rather,a sorrow wrought on me, than any work coming from any spiritual ability in me: but Sorrow in sanctification flows from a spiritual prin- ciple of gracei; and from that power which the heart hath formerly received from God’s spirit ; so that in this a.man is a free worker. . ead No.2, VOL. 1, K 7 To the second, I answer: howsoever this work is the same in all for substance, yet im a different manner is it wrought in most: two men. are prick- ed, the one with a pin, the other with a spear: so the Lord deals gently with one soul, and roughh with another. There is the melting of a thing, a ‘the breaking of it with hammers ; so there is a difference in persons. For instance, if the person be a scandalous liver, and an opposer of God, and his grace; if a man has continwed long in’ sin; if a man has been confident in a formal, civil course; or, if God purposes by some men to do some ex- traordinary work; in these four cases he lays a heavy blow ona the heart; the Lord will bruise them, and rend the caul of their hearts, and make them seek fo a faithful minister for direction, and to a poor christian for counsel, whom before they © despised. But if the soul be trained up among godly parents, the Lord may teform this man, and cut him off:from his corruptions kindly, But give me a christian that God doth please to work upon in this extraordinary manner, and to break his heart soundly, and to throw him down to purpose, though it cost him full dear; this man walks ordimarily ‘with care and conscience, hath more comfort him: — self, and gives more glory unte Gedy 9 © Is it so, that the soul of a man is thus piereed to the quick, and run through by the wrath of the Almighty? Then let this teach all how tovcarry themselves towards such as God hath: thus dealt with. Are they pierced men?) O pity them! Olet the bowels of conypassion be ‘let out toward them! Let us never cease to do good to them; to the uttermost of our powers! O pray, and. pitys these wounds and vexations of the spirit, which neiman . | finds nor feels, but he that hath been thus wound- — ed. It is to be feared that soul is: wholly devoted to destruction, that hath a.disdain against poor wounded creatures. Is it possible there should harbour such a spirit in any man?” Hfothe | 75 devil himself. was incarnate, I cannot conceive what he could do worse. ‘ _ 2, Ifever thou wouldst be comforted, and re- ceive mercy from God; never be quiet till thoy dost bring thy heart to aright pitchof sorrow: thou hast a little slight sorrew.; but oh! labour to have thy heart truly touched, that at last it may break in xegard of thy many distempers; remember, the longer seed-time, the greater harvest: ‘ Blessed aré they that mourn, for they shall, be comforted.” Matt. v, 4. Tarek ( : <0< 5. The Extent of this Sorrow. . Hitherto of contrition; the next work is hu: miliation, which differs from the other, not in subs stance, but circumstance ; for humiliation is only the extent of sorrow for sin, of which we havé spoken, and contains these two duties: 1. Sub- mission. 2. Contentedness to be at the Lord’s - disposal. . . - The first part of humiliation is submission, which is wrought thus; the sinner now having had a sight of his sins, and a sorrow in some measure, he seeks far and wide, improves all means, and takes up all duties, that, if it were possible, he might beal his wounded soul. Thus seeking, but finding no suc- cour in what he he hath, or doth, be is forced at last to make trial af the Lord. It is true, for the. present he apprehends God to be just, and to be incensedagainst him: yet because he sees he cannot be worse than he is, and that none can help him. but God: therefore he falls at the footstool of merey, and submits himself to the Lord, to.do with, him as it seemeth good in his eyes. He saith, “« This | know, all the means in the. world: cannot ‘save me; yet who can tell but the ‘Lord may have mercy on me, and. cure this distress- \ 76 ed conscience, and heal.all these wounds that. sin hath made in my soul ?” 4 gy Shy (PG ape Or for a further light, this subjection discovers. itself in four particulars: PMP iyhy - \ First, he seeth and confesseth that the Lord may, and, for ought he knows, will proceed in justice against him, and execute upon him those plagues that God hath threatened, and his sins have de- served. 2 arite aah - Secondly, he conceives, that what God will do, he cannot avoid it; if the Lord will come and re= quires the glory of his justice against him, there is no way to avoid it, nor to bear it. And this crusheth the heart, and makes the soul to be beyond all evasion, whereby. it may seem to avoid the dint of the Lord’s blow. ' _ Thirdly, he casts away his weapons, ‘and falls down before the Lord, and resigns himself to the sovereign power of God. Thus David; when the Lord cast him out of his kingdom, said to. Zadock; ** Carry back the ark of God into the city; ifI shall. *‘ find favour in the eyes of the Lord, he will bring. “‘me back again, and shew me both it and’ his hae “‘bitation: but if he thus say to me, | have no de- “Jight in thee; behold here I am, let him do with *“me as seemeth good in his eyes.” 5 44) 34 Fourthly, the soul freely acknowledgeth, that it: is in God’s power to dispose of him as he will; and therefore he lies and licks the dust, and cries, mercy, mercy, Lord! he thinks not) to,purchase. mercy at. the Lord’s hands, but only saith,-“ > tabGse at ~ "The answer on' Man's Part for the Soul to close - with, and to rely on Christ, — Hituerto of the call.on God’s part; now we. are come to the answer on man’sipart. No sooner, hath the gospel and God's spirit clearly revealed the fulness of God’s mercy in Christ, but the.souh — gives answer to the call of God. Mercy is a proper object of the mind te be enlightened, of hope to — be sustained, of desire to be supported, of love to be cheered ; nay, there is a full sufficiency of all good in Christ, that so the will of man may take full repose and rest in him; therefore the Lord saith, ‘Come unto me.all that are weary and heavy Jaden ; come, mind, and hope, and-desire, and loye, and will, and beart:.‘they all answer, we come: the mind saith, let me know this mercy above all, and — desire to know nothing but Christand him cruci- — fied: let me expect this mercy, saith hope, that belongs to me, and will befal me; desire saith, let . me Jong after it: Oh! saith love, let me embrace and welcome it; Oh! saith the heart, let me lay hold on the handle of salvation ; here we will live, and here we will die at the footstool of God’s mercy. ! . rece ORB Ses ries ‘ndheerhpenr iyi: 0 + ieetee® gah (9. “A Sight of Christ, or of Merey in Christ. tii) OL af hh eee a But for a further discovery of these works of the soul, we shall enter into particulars: < nd or their order ; first, the spirit Jets in a light into his heart, and discovers unto him, that God will deal graci- ously with him, It is with a sinner, as bua that sits in darkness, haply he seeth a light in the ! es Ae A Pra ¢b street out of a window, but he sits still in dark- 87 ; hess, and is in the dungeon all the while, and he thinks, “ How good were it, if a man might enjoy “that light.” So many a poor sinner seeth God’s mercies at a distance: “Ah! (thinks he) I am in “darkness still, and never had adrop of mercy - “vouchsafed unto me:’* At last the Lord lets 2 light into his house, and puts the candle into his own hand, and makes him’ see by particular. evi- dence, thou shalt be pardoned.’ pipe o . _ The manner how the spirit works thus, is disco- vered in three passages. First, the spirit of the Lord meeting with an humble, broken sinner (he that is a proud, stout- hearted wretch, knows nothing of this matter) opens the eye, and now the humbied sinner begins to see some glimmering, that he can look into the things of God. » . . ; 2. Then the Lord lays before him all the riches of the treasure of his grace; no sooner hath he given him an eye, but he lays colours before him (the un- searchable riches of Christ) that he may look, and fall in love with those sweet treasures; and then saith the soul; “Oh! that mercy, and grace, and “pardon were mine. Oh! that my sins were done “away!” The Lord saith, “1 will refresh them . “that are heavy-laden.” Then saith the soul, “Oh! that I had that refreshing!’ You shall have rest, saith God ; “Oh! that I had rest too,” saith the soul: and now the soul looks after mercy _ and-compassion, — _ 3. The spirit of the Lord doth witness thoroughly _ and effectually to the soul, that this mercy in Christ _ belongs to him: observe none either in heaven or In earth, but only in God’s spirit can make this cer- tificate; when it is night, all the candles in the | world cannot take away the darkness: so though | all the means of grace and salvation, all the candle- ight of the ministry, are good helps,. yet the dark- . t __ ness of the night will not be gone, before the sun of righteousness arise in our hearts. Hence itis; that ¢ - it proves so difficult;a matter to comfort.a distressed soul; “IE shall one day go down to hell,” saith the — soul: let all the ministers under heaven cry, “Com-~ — “fort ye, comfort ye:”. Still he replies, ‘* Will the “Lord pardon me? No.” Let.me speak therefore to you that are ministers, you do well to labour to give comfort to a poor fainting soul; but always ‘say, “Comfort Lord: O Lord, say unto this poor, - * soul, that thou art his salvation.” Fanedisivb |. iad + -reidon ont on te UpPHwINR Las aT 3. Hope in Christ. uirvaia The mind being thus enlightened, the Lord calls ‘ on the affections ; come desire, come love; but the first voice is to hope: now this affection is set out — to meet mercy afar off, it is the looking out of the soul: “Oh! when will it be Lord? Thou sayest «“ mercy is prepared, thou sayest mercy isapproach- “ing ; Oh! when will itcome, Lord?” _ The manner how God’s spirit works: this, is:dis- cerned in three particulars: the Lord:dothi sweetly stay the heart, and fully persuade the soul, that — @ man’s sins are pardonable, and that all his sins — may be pardoned, and that all the good things he wanteth, may be bestowed: when a poor sinner seeth no rest in the creature, nor in himself, though all. means, all help, all men, all angels:should join — together ; then the Lord Jifts up bis voice, and — saith from heaven, thy sins are pardonable inthe — Lord Jesus Christ. Ro Ondo 4: eee 12 2. The Lord dothsweetly persuade the soul that all his sins are pardoned; the Lord persuades his heart that he intendeth mercy; by thismeanshope — comes to be assured, knowing the promise shall be at the last accomplished: the former only sustained the heart, but-this comforts the soul, thatundoubted- ly it shall have mercy: the Lord Jesus came to seek, and to save that which was lost: now saith ithe bro- ken and humble sinner, God saith, ‘ Come unto me; / | | j soe peter ee ode | 89 “all ye that are ‘weary and’ heayy laden.’ “J am * weary, and unless the Lord intend good unto me, “why should he invite me and bid me, come: * surely he means to shew me mercy, nay he pro- ** miseth to relieve me when I come, therefore he “< will do good unto me.” ~ - $3. The Lord Jets in some taste of the sweetness of his love, so that the soul is deeply affected with it; it is the letting in the riches of his Joye; that turneth the expectation of the soul another way, yea, it turneth the whole stream of the soul thither- ward. ‘ _ AI desire you, I entreat you if you have any hope pf heaven, if you have any treasure in Christ, labour fo quicken this affection above all; the means are these ; 1. Labour to be much acquainted with the precious promises of God, to have them at hand, and upon all occasions. These are thy comforts, and will support thy soul. ei oP _ 2, Maintain in thy beart.a deep and serious ac- knowledgment of that supreme authority of the Lord, to do what he will, and how he will, accord. ing to his pleasure. Alas! we think too often to _ bring God to our bow; “We haye hoped thus “long, and God hath not answered, and shall we “ wait still?” Wait! aye, wait, and bless God that you may wait: if you may lie at God’s feet, and put your mouths in the dust, and at the end of your days have one crumb of mercy, it is enough, Therefore check those distempers, “Shall I wait - still? Jt is a strange thing, that a poor worm, worthy of hell, should take state, and stand upon | terms with God ; ‘ He will not wait upon God :” Who must wait then? Must God wait, or man wait? Itwas the apostle’s question, ‘Wilt thou noyy “restore the kingdom of Israel?’ To whom our Sa- viour answered, ‘ It.is not for you to know the times ‘and seasons ;’ as who should say, it is for you to wait, and to expect mercy, it is mot for you to know. If you begin to wrangle and say, “How . NO.3, vou. 1. M aut: 90 long, Lord? When, Lord? And why not now Lotd?° Why not I, Lord?” Now check thy own heart and say, “It is not for me to know, it is for me ‘to be humble, abashed, and wait for mercy.” ~ Aart Se. J E) iar oe ee =< z ee ' 95 es Fate al s+. 4. A Desire afier Christ. When the soul is humbled, and the eye opened; then he begins thus to reason, “Oh! happy I that _ See mercy, but miserable I, if I come to see this, and never have a share in it! O why not I, Lord? My soul now thirsteth after thee, as a thirsty land, my affections now hunger after righteousness, both ieee imputed. Now this desire is begotten thus : YOUR AY a3 - When the soul is come so far, that after atho- rough conviction of sin, and sound humiliation under God’s mighty hand, it hath a seasonable revelation of the glorious mysteries of Christ, of his excellen- cies, invitations, truth, tender-heartedness, of the heavenly splendor of the pearl of great price; then doth the soul. conceive by the help of the Holy Ghost, this desire and vehement longing: and lest any cozen themselves by any misconceits about. an it is then known to be saving: = 1, When it is joined with a hearty willingness and unfeigned resolution, to sell all, to part with all sin, to bid adieu for ever to our darling delight. If thou desirest earnestly, thou wilt work accordingly; — for as the desire is, so will thy endeavour be. — _ 2, When it is earnest, vehement extreme thirsting after Christ, as the parched earth for refreshing showers, or the hunted hart for the water-brooks. We read of a Scottish penitent, who a littie before his conversion, freely confessed his fault, to the » shame, as he said, of himself, and to the shame of the devil, but to the glory of God: he acknowledg- ed it to be so heinous and horrible, that had he thousand lives, and could die ten thousand deaths, 91 | he could not make satisfaction. . Notwithstanding, saith he, “ Lord, thou hast ‘left me this ‘comforg in thy word, that thou hast said, come unte me, all ye that are weary and heavy-laden, and I will re- ° fresh you: Lord, I am weary, Lord, 1 am heavy- laden with my sins, which are innumerable, l am ready to sink, Lord, even into hell, unless thou in thy mercy put out thine hand and deliver me: Lord, thou hast promised by thine own word out of thy mouth, that thou wilt refresh the weary “soil!” And with that he stretched out one of his ‘hands, and reaching as high as he could towards~ heaven, he, with a loud voice, cried, “I challenge thee, Lord, by that word, and by that promise which thou hast made, that thou perform and make it good to me; that call for ease, and mercy at thy, hands.” Proportionably, when heavy-heartedness for sin hath so dried up the bones, and the angry countenance of God so parched: the heart, that the poor soul begins now to gasp for grace, as thirsty land for drops of rain;’ then the poor sinner, though dust and ashes, with a holy humility thus speaks unto’ Christ, ““O merciful Lord God, thou art Alpha and Omega, the beginning and the end; thou sayest it is done, of things that are yet to ‘come, so faithful and true ‘are thy promises. Thou hast promised by thine own word out of thine own mouth, that unto them that is athirst, thou wilt give of the fountain of the water of life freely. O Lord, I thirst, I faint, I languish, Dlong for one drop of mercy: as the hart panteth for the water-brooks, s0 panteth my soul after thee, O God, and after the yearning bowels of thy compassion: had I now in Possession the glory, the wealth, and pleasures of the whole world; nay, had I ten thousand lives, joyfully would I lay them down, to have this poor trembling soul received into the bleeding arms’ of my blessed Remember. O Lord, my spirit within me is melted into tears of blood, my heart is shivered into pieces; out of the very place of dragons and a the shadow of death do I lift dp my thoughts heavy and sat before thee. The remembrance: of: _ former vanities and pollutions, is a vomit’ to: my soul, and it is sorely wounded with the grievous representation thereof; the very’ flames of hell, Lord, thé fury of thy just wrath, the scorching of fmy.own conscience, have so wasted and parched thine heart, that my thirst is insatiable, my bowels ate hot within me, my desité after Jesus Christ, pardon and grace, is greedy as the grave; the “coals thereof are coals of fire; which havea most _ vehement flame; and, Lord, in thy blessed “book . thou callést and criest, ‘ Ho, every one thatthirsteth, come ye to the waters.” In that great day of the feast, thou stoodest and criedst, with thine own mouth, ‘If any man thirst, let him-come untome and @rink ;’ and these are thine own words, ‘Those who hunger and thirst after righteousness shall be filled.’ I challenge thee, Lord, in’ this’ my most extreme thirst after thine own blessed self, and spiritual dife in thee, by that word, and by that promise which thou hast made, that thou make it good to me, that — lie grovelling in the dust, and trembling at thy feet. Oh! open now that promised well of life, for I must dtink, or else I die.” » The means to obtain this desire, are these three : - . 01, Be acquainted thoroughly with thine own ne- cessities, with that emptiness that is in thyself. A groundless presumption makes a man careles: into thine own necessities, confess the want of this desire after the Lord Jesus Christ’. _ 2, Labour, to spread forth the excellency the beauty and glory that is in the promises all God ; couldst thou but view them in their proper colours, they would even ravish thee, and quicken — thy desires. © rie yet Death fai iret 5. After all this, know it is not\in thy power — to bring thy heart to desire Christ; thou canst not — hammer out a desire upon thy own anvil, hew thy — own jrock as long as thou wilt; may, letyallthe — 93 angels in heaven, and all the ministers on earth pros voke thee; yet if the hand of the Lord be wanting, ~ thou,shalt not lift up thine heart, nor step one step towards heaven; then go to him whois able to work this desire in thy soul. Remember, desires grow not in thy garden, they spring not from the root of thy abilities: O seek unto God, and confess, in truth, Lord, it is thou from whom come all our good desires, it is thou must work them in us, and therefore, Lord, quicken thou this soul, and enlarge this heart of mine, for thou only art the God of _ desire. Thus hail down’ a desire from the Lord, and from the promise, for there only must thou have it; the smoking flax God will not quench. Flax will not smoke, but a spark must come into it, and that will make it catch fire and smoke. Thus lay your hearts before the Lord, and say, good Lord, heré is only flax, here is only a stubborn heart, but strike thou by the promise one spatk from heaven, that Imay-have a smoking desire after Christ, and aflepgrace. 0 joe Saeed al cath nna 8. A Love of Christ. We have run through two affections, hope and desire, and the next is love: a possible good stirs ip hope: a necessary excellency in that good, set: tleth desire ; and a relish in that good settled, kin- dles love. Thus is ‘the order of God’s works ; if the good be absent, the understanding saith, it is to be! desired, O'that I had it! Then it sends out hope, and that waits for’good, and stays till he can _ See'it; and yet if that good cannot come, then desire hath another work ; it goes up and down wandering, and seeking and sueth for Christ Jesus. After this, if the Lord Jesus be pleased to come himself into the view of the heart, which longeth this after him, then love leads him into the soul, and tells the will of him, saying, Lo! here is Jesus OF | Chiist the’ Messiah, that hath ordered | these r things for his saints and people. ~ ay “The ground of this love, is God’s spirit ag He promise, letting in some intimation of God’s love’ into the soul. We love him, becayse he loved us’ first : ‘the burning-glass must receive heat of the beams of the’sun, before it burn any thing’; ;. so ther must be a beam of God’s loye to’ fall, ‘upon the’. soul, before it can love God again ; *I drew them’ with the cords of a man, even with the ba 3 of love.’ God lets in the cords of love into’ Rest and that draws love again to God. “8 7" > Now this love of God “Goal beget” our’ love iy three particulars : 4, 2 ’ First, there is a sweetness: tel ‘a’ renalobnit | God!’ 's love lets into the soul, and warns” ‘the “hea with. A fainting sinner is cold’ at the I heart, an nd therefore the Lord Jets in a drop’ of Me ‘Jovitis kindness, and this warms the heart, and the so vite is even filled with the happiness of the “mercy of 4 God. > Secondly, as that sweetness warms the Mak: so the sweetness of the love of God, begins to kindle this love in the soul, that it sparkles again: Go : setteth out his love towards us, seeing that while we were yet sinners, Christ died for us.. This. com- - mends the love of God, the Lord sends to poor and — miserable sinners, and saith, ‘Commend m ath en such a one, and tell him, that though he hath bet an enemy to me, yet | am a friend to bith, though he hath been rebellious z against Sy yet rr an ‘ a God and a Father to him.” When a ool oe a 4 considers this with himself, he saith, is t ie ‘a - merciful to me? [ that loved my sins, and co nued in them, had it not been just pia ave. e e rished in them ? But will the Lord va tly sare 4 his enemy, but give his Son for able et my soul - for ever rejoice in this inconceival Pedal ot ; God! Be thy heart never so ard,” if it five, but. ; _ the sense of this, it cannot but stir "thee tolove. Re Gea arEes : .. 4 ; . Thirdlyy. the greatness .of the freeness of this. mercy of God, being settled. upon. the» heart, in- flames it; the sweetness warms the heart, this free- : ness kindles the fire; and when the greatness of the Sweetness comes to be valued, this setstthe heart all omaflame. This will make the-soul say, what? I that have done all that I could against this good _ God! O it breaks my heart to think of it! There Was no name under heayen that I did blaspheme more than this name ; no command under heaven I so much despised, as the command of God and of Christ: no spirit that I grieved so much as. the good spirit of God ; and therefore had the. Lord only given me a look, or spoken a word to me, it had been an infinite mercy, but to send his Son - to save me, it is incomparable: I could not con- ceive. to. do, so much evil against him, as he hath done good to me: O the breath of that mercy be- yond all limits! O the length of that mercy be- yond all time! O the depth of that mercy below a man’s misery ! O the height of that mercy above the height of my understanding ! If my hands were all love, that I could work nothing but love; and if Mine eyes were able to see nothing but Jove, and my mind to think of nothing but love; and if I had a thousand bodies, they were all too little to love that God, that hath thus unmeasurably loved me a poor sinful hell-hound. O Lord, my strength, O _ how should [ but love thee! . _, Bat how may I know whether my love bea true love,or a false love? How may I know, that my _ Tove is of the right stamp ? Phe _ Let every man put his love-upon the trial and examine thus, whether thou dost welcome Christ and grace, accordimg to the worth of them? If thou dost, it will appear in these particulars : . ~_1, Observe the root from whence thy love came. anst thou say, I Jove the Lord, because he hath loved me? Then thy love is tight. Ged cannot but like that love which came from himself. Is thy, soul affected and valenenia in love: “of the Lo because thou hast felt the sweetness of ie Canst thou say the Lord has let ina } his favour? And the Lord hath said in seer he looks to him that. trembles. at his word 5, the minister said it, and the spirit saith it, that. si mercy is registered in heaven; Oe bone le FI the Lord? My sins are many, w have. ber wailed; my sighs I have put up to heaven, peste vat the last the Lord bath given me a gracious answ -O. how shall I love the Lord my strength? ‘Wit be thus with thee, thy love is sound. - sed 38 2, If thon enterteineth thy Saviour.as it beseems him, thou must entertain him as a kings give. all to him, and entertain none with bim, Fhe | _as are attendants upon. fen 3 love all in Christ, Gals for Christ, but express thy loye.and joy to. above all; he isa king, and all the rest me retainers. He that loves any thing: ea “ Christ, doth not rightly love Christ. |. | _ 8. The soul that rightly entertains Christ, he marvellous weary and watchful, that he may po sadden that good spirit of God, to grieve him, and cause him to go away. The spouse sought Jor for her beloved, and at Jast brought him homes < avben she had welcomed him, A gives ach ali the house not to stir, nor awake her bis please.. When a prince comesunto the hous great man, what charge is there given noise:in the night. The soul whenit hath ont : the spirit. of the Lord Jesus Christ, doth An 53 he ’ gives a peremptory charge to keep ward, and gives a charge to hope, and dene an love, aed i joy. and the mind, and all, not to gi and molest the good spirit of Ged ; let, co motion but te entertain it, no advice but to rece it, and do nothing that may work the Jeast ‘kind of @islike unto it. . Hie | And now let me prevail with your heants to duty, love the Lord all ye his saints. - oe will 3 SRI a ner nd ey pee et ee 97 you love if you love not him! Oh! you poor ones, Jove ye the Lord, for you have need? and all you rich ones, love ye the Lord, for you have cause ; and you little ones too, he knocks-at every man’s heart, and persuades every man’s soul: love ye the Lord. Seer vr rare The means are these: 1. Give attendance daily to the promise of grace, and Christ; drive away Hl other suitors from the soul, and let nothing come between the promise and it. Saree _ 2, Labour to be thoroughly acquainted with the beauty and sweetness of Christ in the promise. ~ Christ is worthy in himself: if we had a thou- sand hearts to bestow upon him, we were not able to love: him sufficiently. What would you love? Wouldst thou have beauty ?. Then thy Saviour is beautiful. ‘Thou art fairer than the children of men,” Psal. xlv. 2. Wouldst thou have: strength? Then thy Saviour is strong, ‘ Gird thy sword on thy thigh, ‘O most mighty,’ Psal. xlv.3. Wouldst thou have riches? Thy Saviour is more rich, if it be possible, than he is strong, ‘ He is heir of all things,’ Heb. i. 1. Wouldst thou have wisdom? Then thy Savi- our is wise, yea, wisdom itself, «In him are hid all * the treasures of wisdom and knowledge,’ Col. ii. 3. Wouldst thou have life éternal? Christ is the author of life and happiness to all that have him. __And Christ deserves our love, in regard of bene- _ fits to us. Be man never so worthy in himself: yet _ if he has expressed the part of an enemy, a woman, _ Saith, I will not have him, though he hath all the _ world. This takes off the affection. It is not sO with the Lord Jesus ; as he is worthy of all love in himself, so he hath dealt mercifully with you : in your sickness, who. helped you? In your wants, who supplied you? In anguish of heart, who relieved you? ‘It was Jesus Christ. Oh! therefore love him, deal with him as he deserves ; enlarge your hearts. ‘to him for ever. bing ; “Yea, Christ seeks our love: here ig the admira- No.3, VOL. 1. - 'N : 98 | tion of mercy, that out Saviour, who hath’ beef re- jected by a company of sinful creatures, should seek their love: for shame, refuse him not, but let him have love ere he goes. Had the Lord réceived us when we had come to him, and humbled our hearts - before him ; had he heard, when we had spent out days, and all our strength in begging and cravifig, it had been an infinite mercy: but when the Lord Jesus Christ shall seek us by his messengers (it is all the work we have to do, to woo you for the Jord Jesus Christ; yea, and if we speak for ourselves; it is pity but-our tongue should cleave to the roof of our mouth) when the Lord Jesus shall come and wait upon us, and seek our love. Oh! this is the wonder of mercies! He looks for no portion, he will take thee and all thy wants. Get youhome theits and every one in secret, labour to deal truly: with your Own hearts; make up amatch in this mannefy and say, “Is it possible that the Lord should look so low?” That a prince should sehd to apoor pea- sant; that majésty should stoop to meanness? Hea- ven to earth? God to man? “Hath the Lord | offered mercy to me? And doth he require nothing df me but to love him again?” Gall upom your hearts, I chatge you, and say thus, “ Lord, if all the light of mine eyes were love, and all the speeches of my tongue were love, it were all too little to — love thee; Oh! let me love thee!” ay pay bP ate Nis 53 coryed aed 6. A Relying on Christ. — : fae ee ae _ We are now cothe to the work of the will, which - is the great wheel of thesoul. The former affec- " tions were but as hand-maids to usher in Christ. — _ The mind. saith, “I have ‘seen Christ :” Hope saith, “I have waited:” Desire saith, “I have _ Jongzed ¥’ Love saith, “I am kindled:” Then * saith the will, “1 will have Christ, it shall be so:” — And this makes up the match. The seeds of faith — 99 went before, now faith is come to some perfection; now the soul reposes itself upon the Lord Jesus, And this reposing or resting’ itself, discovers a five-foldiact: 9.1 . | First, it implies a going out of the soul to Christ ; when the soul-seeth this, that the Lord Jesus is his aid, and must ease him, and pardon his sins, then “ Let us go to that Christ,” +saith he, it is the Lord's call,*come to me all ye that are wearv:’ this voice coming home to the heart, and the prevailing Sweetness of the call overpowering the heart, the ‘soul goes out, and flings itself upon the riches of God’s grace. _ Secondly, it Jays fast hold upon Christ ; when the Lord saith, come, my love, come my dove, O come away! “ Behold 1 come,” saith she, and when she is come, she fasteneth upon Christ, saying, my be- loved is mine, and J am his: faith lays hold on the Lord, and will not let mercy go, but cleaves unto- it, though it conflict with the Lord ; ‘Should he slay me,” saith Job, * yet will I trust in him,’ Pl BM Thirdly, it flings the weight of all its troubles, guilt and corruptions, upon the Lord Jesus Christ. As when a man cannot goof himself, he-lays all the weight of his body upon another; so the ‘soul goes to Christ, and lays all the weight of itself upon Christ, and saith, “1 have no comfort, O Lord, alll my discomforts [ lay upon Christ, and 4 rel yon the Lord for comfort and consolation ” ‘Who is this (saith Solomon) that cometh up from the wilderness, _ deaning on her beloved!’ Cant. viii. 5. The party com- ing is the church, the wildernessis the troubles and vexations the church meets with, and the beloved is the Lord Jesus Christ3:tiow the church leans herself — all upon her husband, she walks along with him, but © he bears all the burthen ; *’Cast all your care upon him, (saith Peter) for he careth for you, 1 Pet. v. 7, '» Fourthly, it draws virtue, and derives power from the Lord Jesus Christ for succour and supplies; and here is the especial life of faith, it goes for - 100 mercy; and grace, and comfort in Christ, he knows | it is to be had from him, and therefore he fetcheth all.from him ; ‘ With joy shall he draw water out of the wells of salvation,’ Isai. xii. 3. The fountain of salvation is Christ, and all the waters of life, of grace and mercy, are in Christ Jesus: now it is not enough to let down the bucket into the well, but it must be drawn out also; it is not enough to come to Christ, but we must draw the water of grace, from Christ to ourselves. cp seating Fifthly, faith leaves the soul with the promise; yea, notwithstanding all delays, denials, discourage- ments from God, faith brings on the heart still; it will be sure to Jie at the gate, and keep the soul with the promise, whatever befals it. The faithful. — soul lays hold upon the Lord for mercy, pardon, power and grace, and though the Lord seem to give him up to the torment of sin and corruption, yet the — soul saith, “ Though my soul go down to hell, I will hold here for mercy, till the Lord comfort and pardon, and subdue graciously these cursed corrup- tions, which I am not able to master myself.” Hast thou gotten faith? then labour to husband this grace well. It is a shame to see those that have a right and title to grace and Christ, yet live at such an under-rate: | would have you to live above the world, for the Lord doth not grudge his — people comfort, but would have them live cheer- — fully, and have strong consolations, and mighty as- — surance of God’s love: is there not cause ? Surely | there is. _Why, faith, if it be right, will make the — life of a christian most easy, most comfortable. Un- — faithful souls sink in their sorrows upon every occa~ — sion, but faith gives ease to a man in all his con- — _ versation: 1. Because faith hath a skill to put-over © all cares to another :, we take up the cross, but © faith casts-all the care on Christ; an easy matter it — is to lie under the burden, when another bears all the weight of-it. Look how it is with two, ferry- — men, the one hales his boat about the shore, and © 101 cannot get off, but tugs and pulls, and never puts her forth to the tide ; the other puts his boat upon the stream, and sets up his sail, and then he may sit still in his boat ; and the wind will carry him whither he is to go; just thus it is with a faithful soul, and an unbeliever ; all the care of the faithful soul, isto put himself upon the stream of God’s providence, and set up the sail of faith, and to take-up the gale of God’s mercy, and so’he goes cheerfully, because it is not he that carries himself, but the Lord Jesus Christ: whereas every unfaithful soul tugs and pulls at the business, and can find neither ease nor suc- cess. 2: Because faith sweetens all afflictions ; how- Soever it apprehends all troubles and afflictions, yet withal it apprehends the faithfulness of God order- ing all for our good; and that is the reason why all our troubles are digested comfortably, without any harshness at all. . You will say, if faith brings such ease, how may a man that hath faith, improve it, to have such comfort by it? I answer, the rules are four - 1. Labour to gain some evidence to thy own soul, that thou hast a title to the promise: the rea- son why poor christians go drooping, and are over- whelmed with their sins and miseries, is because they see not their title to mercy, nor their evidence of God’s love; Pal 2. Labour to set an high price on the promises of God: one promise, and the sweetness of God's mercy in Christ, is better than all the honours or riches in the world: prize these at this rate, and thou canst not choose but find ease and: be contented. 3. Labour to keep the promises ever-at hand. What is it to me though I have a thing in the house, ‘if I have it not at my need? » Now: for the: Lord’s sake let me entreat thee be wise for thy poor soul. There is many a fainting fit comes over the heart of many a poor christian; persecutions without, and Sorrows and corruptions within, therefore keep thy cordials about thee, and be sure to have them within 102 reach; take one, and bring another, and berefreshed — by, another, and go singing. to the grave,andito heaven for ever, Lo. oA a ae ee ee te: bier es apes Hien tte dee had ne Lets’ ; \d - oes ge RP eet peed! » OAPs ” The Growing of the Soul with Christ. . es Hiryerto of the first part of the soul’s im; plantation; to wit, of the putting the soul into Christ, We are now:come to the second, which is, the growing of the soul with Christ, These two: take up the nature of ingrafting a sinner into the stock, Christ Jesus. Now this grawing is accomplished by|fwo means. | + sth} 9 girl pia tal "1. By an union of the soul with Christ.) 9 9 2. By a conveyance of sap or sweetness, all the treasures of grace and happiness, thatis in Christ to the soul. © supe badness td First, every believer is joined unto Christ, and so joined and knit, that he becomes one spirit.: 1, He is joined; asa friend to a friend; asa father to a child; as a husband to a wife; asa graft.toa tree; as asoultoa body. So'is Christ to a beliews er, 1 live, yet not I, but the Lord Jesus liveth in me. 2. So joined that the believer comes to: be one spirit with Christ: this mystery vis great, and beyond the reach of that little light l enjoy: only I~ shall communicate what I conceive; in these three conclusions: 1. That the spirit of God (the third person in the Trinity) doth really accompany the word, but more especially the precious promises of the gospel. 2. The spirit (accompanying the pro- mise of grace and salvation) doth thereby leave’a supernatural power, a spiritual and overpowering virtue upon the soul, and thereby brings it unto Christ : it is not so much any thing inthe soul, as a spiritual assisting, and moving, and working upon the soul, by virtue whereof it ismoved and carried — to the Lord Jesus Christ. 3. The spirit of grace.in “te FRR 5 II, avaaerradan irae _ 163 the promise working thus upon the heart, causeth the heart to'close with the promise, and with itself -in the promise; and this is to be‘one spirit. ~ This may shew’ us that the sins of the faithful, are grievous to the blessed Spirit? not only because of mercies, bonds and engagements, which the be- liever hath received; but because a man is come so near to Christ and the Spirit, to be one Spirit with Christ. What! lodge an unclean spirit with the clean spitit of the Lord! The Holy Ghost cannot endure this: «Let no fleshly communication come out of your mouth,’ Ephes. iv. 29. Grieve not the holy spirit of God, because by it you are sealed unto the day of redemption : the good spirit of the Lord hath sealed you unto redemption, and knit you unto himself, and will you rend yourselves from him and grieve him! O grieve not the Holy Spirit ! Secondly, as there is an union with Christ, so there isa conveyance of all spiritual grace from Christ to all those that believe in him: 1. There js fully enough in the Lord Jesus Christ for every faithful soul. 2: As there is enough in Christ, so Christ doth supply or communicate whatsoever is most fit. 3.Asthe Lord doth communicate what is fit, sohe doth preserve what he doth bestow and ‘Communicate. 4. As the Lord doth preserve what he communicates, so he quickens the grace that he how doth preserve; and in the end he crowns it all, - Hence we see, whither the saints of God should - §0 to fetch supply of whatsoever grace they want, yea, increase and perfection of what they have -al- teady. Christ is made all in all to his servants ; why then, away to the Lord Jesus: he calls and invites, 1 counsel thee to buy of me eye-salve. If _ thou be anaccursed man, buy of-Christ justification : | iftthou bea olluted creature, buy of Christ sancti- fication, «With thee is the well-spring of life, (saith David) and-in thy light we shall only see light.’ It is not. with us, but with thee: ‘it is not in our heads, or hearts, or performances, it is only in Christ to be 104 ! found, only from Christ to be fetched. -I deny not but we should improve all means, and use all helps, but in the use of all, seek only to Christ: with him is the well of life. Away to Christ; wisdom, righ- teousness, all is in him, and there we must have them. ad 2, _ You will say, what are the means to obtain thesé graces from Christ? I answer: first, eye the pro- mise daily, and keep it within View. Secondly, yield thyself, and give way, to the stroke of the pro- mise, and to the power of the spirit: for instance, imagine thy heart begins to be pestered with vain thoughts, or with a proud haughty spirit; you must: not be discouraged; no, but eye the promise, and hold fast.thereon, and say, Lord, thou hast promised all grace unto thy servants, take therefore this heart, and these affections, and let thy spirit frame them aright according to thy own good will; by that spirit of wisdom, Lord, inform me; by that spirit of sanctification, Lord, cleanse me from all my cor- ruptions ; by that spirit of grace, Lord, quicken and enable me to the discharge of every holy service. Thus carry thyself by the power of the spirit of the Lord, and thou shalt find thy heart strengthened upon all occasion. oa ee che rrest For conclusion (to dart this use deeperinto your hearts, if every believer be joined with Christ, and from Christ there be a conveyance of all spiritual graces unto every believer ; then above all labour - for Christ in all things; never let thy heart be quiet-_ ed, never let thy soul be contented until thou hast obtained Christ. Grace indeed is good, and duties are good ; seek for all, we should do so; perform ’ all, we ought to do so; but oh! Christ in all, above: all, more than all. Thus I have shewed you the way to the Lord Jesus: I have shewed you also how you may come to be implanted into the Lord 4 Jesus ; and now I leave you in the hands of a Sa- — viour, in the bowels of a Redeemer; and I think — I cannot leave you better. _ Practice of Sanctification The Believer’s. Privileges and Duties. THE BELIEVER’s PRIVILEGES. CHAP. I. The Entrance. You have heard the doctrine, precepts, and the pattern of a man in his second, or new birth: now remains what follows all his life 3 and therein, 1. His privileges. 2. His duties. ve 1. His privileges, as he is now a believer in Christ, are. : . - Justification, Santification, Glorification. . The first privilege which immediately follows our union with Christ, is justification. — Te ea ~ Aman may be said to be Justified either virtually, or actually ; either in Christ, or in himself. 1. Virtually in Christ: and this is from the day | of ‘Christ’s Passion, and in the virtue of his Satis- faction ; yet this intendeth no more but that satis. faction is made, and remission purchased by the _ blood of Christ: 2. Actually in himself: when a-man hath the | Possession of justification, immediately after his | union with the Lord Jesus Christ. Now this jus- | tification considered, as it is a state of favour with God, which a man at his first believing is put into NO. 3. VoL. 1, o- 106 is not reiterated; yet the particular acts of pardon and imputations of Christ’s righteousness, are con- tingally by. God commusicated e believer. In this respect this actual justification, or particular acts of pardon, hath its degress. of progression ; the beginning thereof is laid in our first union with Christ : the consummation of it is not till the Judge, at the latter day, hath solemnly pronounced the sen- tence of final absolution. Between these, there is a progressive work of justification, by the constant actings of the spirit applying the blood of Christ by faith to the quiet and comfort of the soul: the first we may term initial, justification, the second pro- gressive, the last perfective: the first is wrought and sealed in the. first, sacrament; the second is wrought and sealed in the second sacrament; and both. these branches of sacramental justification, are to us the pre-assurance of that perfect justificats It hath been. commonly said by, some. of our. hes divines, that justification is transaet din. qur first incorporation into Christ ; at which. time it is con- ceived, that the pardon of all sins is, sealed to the believer at once. But I fear the mis-understanding of this point hath laid the ground, upon which,same_ build that unhappy structure, which turneth. the grace of God into wantonness. Who. knoweth now that justification, according to the;scripture,. is the act of a judge pronouncing a judicial, sentence, wherein he absolveth the. person. o} ‘the sinner from all sin and. punishment due. to him for, sip, and that for the alone rightequsness.of the sure Christ, freely imputed, and My faih poewmel oe mt, And acerding 10.) is, Est BRASS, we-shall, not ery, if we - say, 1. That a, work, of justification is even,as.yetto us future, viz. at the last day when we.sh Il.receive a final discharge, and, when, God shall wipe away all tears from our eyes: and yet, 2, a3 in, our,first union with Christ there isa work of justification. viz, Actual imputation of Christ's, righteousne and actual remission of all sin, or what si 107 préstnt the soul stands guilty 6f at onee; or at that time when it is first united to Christ. I dare not say, that justification is one individual act; or thatall sis past, present, and to coine, aré remitted to the believer at oncé; but this I say, that in our first union, all our sins past afd present, are actually pardoned ; and this favour received, is a pledge of assurance, that in future also, by applying ourselves to Christ, We May feceive the forgiveness of olit daily sins, and that at the last day wé shall at once be Ab: solved from all accusations laid in against us, ah that justification (besides thosé patticular acts of pardoh, and imputation of Christ’s uemarae doth note, a state of grace, and reconciliation wi God, for the imputed rightéousnéss of Christ. . And being justified by faith, we have peace with God ; that is, Christ’s righteousness beihg imputed, and sifis pardotied, we have peace with God; not only peace from God in otit conscience’, but peace with God in our teconcilemént to him, and ih his avour towards us. This reconciliation consists in two things: 1. Ih out peace with God, whereby the Lord lays by all acts of hostility against us: 2, In the love and favour of God: hé how loves us not only with a love of good-will, but with 4 love of complacenty and delight. Oh! cotisider what a blessed state thisis! Adoption follows récdnciliation, wheréby the Lotd actounts us sons: Behold what imanné? of Jove the Father hath bestowed ipon us, that Wé should be called the sons of God: the Lord ace counts us just, in out justification ; friends; in our re- _ Conciliation; sons in ouf adoption : iow th isadoption is either begun in this life, or perfected in the world fo come, when we shall recéive all tHe privileges of Sons. en Tae ‘ Sanctification. follows adoption: itd sootiet aré Wwe sons, but we receive the image of our Heavenly Father in sanctification ; thé mannér Of it ié thus: ~ 4. The spitit works in us a principle of spiritual 108 life: the scripture sometimes call it a seed, some- times a spring or fountain, sometimes. the life. of ‘Christ, because it is conyeyed unto us by the spirit of Christ, by means of our union with Christ. What Name soever we give it, we may not conceive it to be a new faculty added unto those which are, in men by nature, but an improvement. of those abili- ties to work spiritually | as they did naturally before regeneration : hence it is that aregenerate man in Scripture is said ‘ to walk after the Spirit,-to beiled by the spirit,—to walk in the spirit. 2. From this fountain springs all those, habits of spiritual grace, which are severally distinguished by the names of faith, hope, love. _ Although to speak properly, they are but the diversifications. of that spiritual, principle within uss, distinguished ed these names. i oet 3. From these habits of grace abiding in us, pro- _ ceed spiritual motions and operations. And: as itis with natural habits, so it is with spiritual, they are much increased and strengthened by the use_ and exercise of them, and are as much weakened, by disuse, and neglect of such an exercise. cok; ba The excellency of this privilege appears in. these particulars ; - 1. This is‘our glory and beauty, even glorification begun: what greater glory than to ike unto God? We are changed from the same image, from glory to glory ; every degree of grace is s glory: and the perfection of glory i in heaven consists: rehtey in the perfection of ‘grace. 2, This will give us abundance, of. sweet peace. From whence come troubles, and doubts of God’s favour and love? Is it not some guilt or decay here? Is it not our secret-dalliance with some known an On the other side,’ what was Paul’s rejoicing? Hezekiah’s peace? The one cried, that in all sincerity and simplicity he had his. conversa- tion among men; the other, Lord remember I have walked before thee uprightly: not that this was the ground of their peace, for that only is free grace in Christ, but the means of their peace ;\ that isa cursed peace, that is kept by looking to Christ, and yet loving our lusts. © ifs 304 fine _ 3. By this we have comfortable evidence of our - justification: nor is this a running upon the ‘cove- nant of works: is not sanctification (the writing of the law in our hearts) a privilege of the covenant of grace, as well.as.justification; and can the evidenc- ing of-one privilege by another, be a running upon _ the covenant of works? Oh! consider, how many evangelical promises are made to persons invested with such and such graces !. As of poverty, mourn- ing, meekness. And to what end, but that every one may take, and be assured of his portion mani- fested particularly therein? Surely none are. justi- fied, but they are sanctified; or if not sanctified, they are not justified. Bit Oe 5 a * Glorification is the last in execution of God’s eternal purpose: and herein we are made partakers of those endless and unutterable joys, which neither eye hath seen, nor ear hath heard, nor the heart of _ any man conceived.) WE Duties in General, SECT. 1 MM OF the. Equity of Duties. INO. sooner, is the soul translated into the state of grace, and. crowned, with those glorious privi- leges, but immediately it cries out, O. Lord, what shall I do for thee ? How shall. I live to thee ? Good reason the soul should now give up herself to Christ, for she knows she is not her own, but Christ’s. Can there be such a heart in any christian, 110 aé to continue in sin, Veolia much grace hath abounded? Ohno! “ The love of tah arn us (saith the apostle) because we thus judge.—That he died for all, that they which live, should hot live unto themselves, but unto him which died for thi and rose again.” There is a principle of Jove in the hearts of believers, and this Jove of Christ constrains them to live to Christ: ye area chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should shew forth the praises of Christ, who igh called you out of darkness ‘into me slg hat ight, ie ‘sner. in ‘Sit bet 3 Of the Insufficiency of Duties. Bur, alas! what are these duties to ini Lord? Or what are these duties in themselves? 1. All the duties of man are nothing at al dhte God: can aman be profitable unto God, as he ‘that is wise can be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous ? Or is it gain to him, that thou makest thy ways perfect? If thou be righteous, what giv sst_ thou him? Or what réceiveth he from th eh d? All the service of men and angels, though sufficient recompence. for my soul’s deliverance ; they Tun | parellel with the longest lines of eternity, are no. When we have done all, still we must eile we are . unprofitable servants. 2. All the duties of man, are in some resp sinful: “Christians may distinguish between that which is the spirit, in works after renovation, and the whole work after they have done it: flow al- though the motions and assistance of the spirit ‘be pure, holy, and without seum if the spring, to wit, in itself, yet by-that time these motions and aésist= 3 | ; ances have passed through the channels of their j 111 hearts, and have been mixed with their manifold corruptions in doing, even the whole work thereby becomes, polluted.” If this be so, that our best re- compence to Christ for his love be unprofitable to him, end sinfuj'as done by man; what shall I say ? How must! carry myself to. my Redeemer ? SECT. IU. Of the Healing of Duties. I Dare not but obey ; though all the duties in the world are insufficient to recompense those. bowels of God’s mercies in Christ, I must not therefore cast dway duties. It is true, Pcannot- but sin in all Ido, my. best: duties. are tainted and‘ mingled with sin: but will it follow, that because I cannot be more. clean, therefore I must be more filthy than needs? Nay, O:my soul, if thou art married to that bridegroom, Christ, duties. and all things else are clean to thee. There is.an healing of duties if we be in. Christ. Certainly that fruit which cometh - from, a, root: of faith, must needs-be. good fruit. therein is my Father glorified, that £ you bear much fruit.’’ Abraham believed, and gave God glory. So we should pray, and meditate, and g hear, all should tend to the glory of God. 3. That duties may be as evidences of God’s and to them who are in Christ Jesus: they cannot save, | . but they let the soul in to Christ, and follow and accompany such a man as shall be saved. Duties _ bring you in to Christ, and are evidences when you are in Christ, that the Lord and mercy is yours ; even as at the sacrament, the elements of bread and ‘wine are outward signs to bring Christ and the heart together. Indeed the heart must not rest in these signs ; but when the soul is let into Christ, then faith must let go the outward elements, and 116 , treabimmediately with the Lord Jesus: ” 0 ‘grace P and.duties are inward signs ; and while men make _ use of them only, as signs and means to Jet them come in unto Christ, and their rejoicing is not in them, but in-Christ ; their confidence is not pitched upon them, but upon Christ ; there will be no. dan- ger at all in making such use of signs; neither isit more derogatory to free grace, or to Christ’ ’s honour, for God to make such effects signs of our union with him, than it was tomake outward signs of his presence: it is true, these are not testimonies “4 without the spirit of Christ. — ny oo _. 4. That they that exercise duties’ may ‘obtain the promises : : * Godliness is profitable unto all things, * (saith the apostle) having the promises” of the life * that now is, and of that which is to come.’ There are many promises scattered” up and down in the word, and hereby if God be not adebtor unto thee, yet he is to himself, and to his own faithfulness.— “Thou, Lord, payest debts, and owest none: it « was free for thee before thou “hadst promised 4 ‘whether to give me heaven, or no ; but nosw the “word is out of thy mouth, 1 use duties as means, * though J adhere only to thee, and to thy faithful- “ness, who hath promised.” Duties are considered first, as services, In respect of the command; and secondly, as means to obtain blessings “at ‘God's hands, in relation to his promise: now most in the world perform duties as acts of obedience only, and — so rest in the present performance: but if we do them in faith, we should have an eye to the promise, and look on duties as means to obtain 'some mercy 5 yea, salvation itself at God’s hands, Phil. i 12. Rom. x. 10. 2Cor. vii. 10. 1 Pet. 4. 9.. Hey ‘But is not this to-be saved by duties? © | No: for herein we speak not tof duties originally, but instrumentally, and with relation to the Lord Jesus Christ; not as meritorious causes, but as subordinate means of our salvation im the mame ef Christ: the best of dutics, in theiriown natures; 417 are but mere-empty pits, and dry channels, though never so curiously cut out; but Christ fils them, __5. That these duties may -turn to our comforts. Not so, as to put confidence in them, to take com- fort from them as causes: that cannot be, for who - can look upon any thing he doth with that boldness? But as the testimony of Gud’s love to us ; and as the means of consolation? Thus Hezekiah, not as a Proud Pharisee, but as a thankful acknowledger of what was in him, prayed, “I beseech thee, O leer Lord, remember me, how I have walked before “ thee in truth, and with a perfect heart, and have “done that which is good in thy sight.” We may therefore take comfort from duties, not so as to rest in them, but as a means, and so as to praise God * thereby. Meleds | hg 6. That others might receive good and glorify God. ‘These things are good, and profitable unto men’ (saiththe apostle ;) and « Let your light so shine ‘ before.men, that they may see your good works, and * glorify your Father which is in heaven.’ Christ doth not here’ encourage vain-glory, but be pro- Pounds the true ends of our visible holiness... Hierom said of Augustine, that he loved Christ dwelling in Augustine: so ought we-to walk, that others may Tove Christ dwelling inus. There is an exhortation to wives, so to walk that their husbands may be woa to the Lord: sweet soul, it may be, thou prayest for thy husband in a carnal condition ; thou dearest him :to go to hear such a minister, such a sermon ; §0 on in these duties, adding this to the rest: see that thy life also may convert him. 7. That duties may carry us to the Lord Jesus Christ: he alone is able to save them to the utter. most that come-unto God by him, (i. e.).in the use of the means. Heara sermon to carry thee to the Lord Jesus: fast and pray; and get a full tide of affections in them, to carry thee to Jesus Christ, {i. €.) to. get more love of him, more acquaintance with him,more union in-him, and communion with 118 him); use thy duties as Noah’s dove did her wh to/carry thee to the ark of the Lord Jesus’ Chr st, were'only’ there is rest: if she had never used her wings, she had ‘fallen into the waters; and if she _had not returned to the ark, she had found no rest. So, if thou shalt use no duties, but cast them all off, thou art sure to perish ; and if they convey thee not to Christ, thou mayest lie down in sorrows 8. That the Lord Christ may be exalted, and — advanced by duties. The main end of duties, is the glory of him who hath redeemed. us with’ the. ‘price of his blood, and the power of his spirit? this sets the crown on his head. How many perform “duties not to set the crown on Christ's head? But ‘this is the main end of right obedience, that the. crown may be set on Christ’s head, that he who is King of saints, may have the honour given him, due to his kingly office... O my soul, in, respect of all those ends, use and exercise duties, but be sure of Christ in all, above all, more than ally Ob! Jet Christ have the crown set on hishead, give him: all the glory. Cast not away duties, but cast them down at the feet of Jesus Christ, as the twenty-four elders cast their crowns, saying, thou art.worthy, QO ~ Lord, to receive glory, and honour, and power: for . thou hast created all things (all duties) and for thy -pleasure they are and werecreated. © |; And yet let me warn you of one dangerous snare ; some think if they fetch in their comfort by duties; as by prayer, meditation, &c. that then it would be acomfort only of their own hammering out, and not the genuine joy of the Holy Ghost. |A. desperate mistake ; they set-the workings of God’s spirit and their own spirit in opposition, when their, spirit ; must stand in subordination to God's: God’s spirit — usually works our comfort, by setting our own 5pi- — rits awork upon the promises, and by raising our — thoughts to the objects of our comfort. And yet — I deny not, that if any should so think: to work ~ éut his comfort by meditation, prayer, reading the — ~bobrsen: @ l | 119 word, as to attempt the. work in his.own strength; and do not all in subordination to God, and the spi- rit’s assistance, the comfort will be nothing but va- nity, a comfort indeed of their own hammering out, - 1 bn , 3 A vomar r BAZAR | | SECT. VIL Of the essential Requisites in Duties. Bur what are they we call duties? Or what are those essential requisites in duties ? Many by duties intend nothing but that which is external, as com: ing to the church and receiving the sacraments. ~ ‘I answer, these are like clothes upon a dead man, that cannot warm him because ‘there is no life within. The soul of all duties is that which is internal; in which réspect three ingredients are necessary, viz. 1. That they be from God, 2. through God, and 3. to God. . . I, From God: it is of the very essence of a duty, that it be commanded by God. Look to this in thy duties, know the commands, and do them, because they are commanded : ifthou dost them, and yet Knowest not that God commands them, this is no true obedience; or if thou knowest they are com- manded, but yet dost them not, because they are _ commanded, ‘neither is this obedience to God. In _all duties rightly performed, there must be 2 knowledge of, and an eye to the will of God. Ron. xii..2.. Eph. v. 17. . ° 2. Through God;i.e. 1. Through the spirit, who doth spiritualize them. 2. Through Christ, who presents them and makes them acceptable to - God. " Rep 1.) Through the spirit of God: now the spirit Works on our spirits to the performance of our duties : and ‘therefore look how much there is of the Holy Spirit in duty, so far it is sanctified, so far 126 if isaecepted, and no further. ‘God is my witness, (saith Paul) ‘ whom I serve with my spitit in the gos- «pel of his Son.’ In every service we perform, our spirit stirred tp by God’s spirit, must needs have a hand in it, or it is but the carcase ofa right service ; the soul, will, and affections must go together with our duties, (that I mean by our spirit); or the vitals are wanting. Ifa man comé to confess his sins, and yet slight them inwardly in his heart ; if a man pray for reconciliation with God, and yet have no longing in his heart after ity if he ask grace, or the spirit of mortification, and yet his heart doth not inwardly seek it; he prays not im the, spirit, and therefore God will not exceptit, > (2.) Through Christ: for Christ perfects, per- fumes, and presents our duties to his heavenly Fa+ ther: as duties come from us, they savour of flesh, _ but the angel of the covenant mingleth incense with them, and so he offers them upon the golden altar, which is before the throne. Here is sweet comfort, O my soul: what though thy duties are weak, and cold, and confused; yet through Christ they are — enlivened with his intercessory spirit: through — Christ they are perfumed with the precious odours’ — of his fresh bleeding merits, and blessed mediation, and so they are made acceptable to God, that he may receive them. ud Ban hie} - Observe here a double intercessor: Rat One is the spirit, that helps our infirmities > _ The other is Christ, that makes them acceptable to God. Wie. MT te 3. To God: that is, to set forth his glory? foras — his name is blasphemed when we walk in wicked- } ‘ness, so it is glorified in doing our duties. This 4 is the end of allour duties, indeed of all our doings: — whether ye eat or drink, or whatsoever ye do, do all — to the glory of God. One duty sanctifying Christ — in the heart, is more than a thousand. Young © christians, it may be, do more works, but not as — works of grace; the more evangelical our works — bo 121 are, and the more to God, the better they are: we are of the circumcision, who rejoice in the Lord Jesus, worship God in the spirit, and_ have no confidence in the flesh, © SEOT. TE. Of the Nature of Self-Deniai. SELF-DENIAL is a total, thorough, utter abne- _ gation of a man’s own ends, counsels, affections, and a whole prostration of himself, and of allthat is thus under Christ Jesus. And thus we have the meaning of Christ, ‘If any man will come after me, let him deny himself.’ (i. ¢.) Let him lay aside his own wisdom as an empty lamp, his own will as an evil commander, his own imaginations as a false rule, his own affections as corrupt counsellors, and his own ends as base and unworthy marks to be aimed at. Let him deny himself, whatsoever is of himself, within himself, or belonging to himself, as a corrupt and carnal man ; let him go out of himself, that he may come to me; let him empty himself, that he may be capable of me, and that [ may reign and rule within him. As in Joseph’s dream, the sun, moon, and the eleven stars did obeisance to him, and all the sheaves in the field to his sheaf; so in the regenerate man, all the supernatural gifts and graces, all the moral endowments and abilities, all the natural powers and faculties of the soul, with all the members of the body, and all the labours of the life,and whatsoever else, must do obeisance, and be made subject unto Jesus Christ. And this is true self-denial. NO. 4. VOL. 1 Q 122 SEC'T, Wi, wee Of the Denial of Sinful-self. ae heh in Af 2 ~ F IRST, we must deny sinful-self, and this we are to deny simply and absolutely, whether it be the whole body: of corruption and concupiscence ; or those persanal corruptions which we in our particu- lars are more notably carried unto. = 1. We are absolutely to deny the whole body of corruption and concupiscence: we are to mortify and subdue, to crucify and to revenge the blood of — Christ again this sin. This.is the meaning of — the apostle, mortify your members which are upon earth, fornication, uncleanness, inordinate affection, evil concupiscence. Now for the denying or mortifying of this concupiscence, observe these di- rections.— cate side cae _ 1, Be sensible of it, cry out, Oh! wretched man that I am, who shall deliver me from the body of this death? ee AS a and vows: provided that, 1. They be of things law- — ful, 2, That we esteemthem not as duties ofabsolute ~ < 193° necessity, and 3,' That we bind not ourselves per- petually, Jest’ our vows become burthens to us; ifwe will vow, let us but vow for'a time, that. when the time is expired, we may either renew’ or let them.cease,.as necessity requires. ST eae ‘05. Labour: we. to get the assistance of the spirit get the spirit, and to hinder the spirit; the spirit may be won or Jost, in the doing, or not doing these 2. If we would have the spirit, take heed that Wwe quench not the spirit; 1 mean not, by quenching the spirit, a quite putting of it out: but 1. A grow- ing careless and remiss in the duties of religion: 2. A not cherishing every good motion of the spirit in Our hearts. Me ae oe ; _ 3.,If,we would have the spirit, take heed that We gricve not the spirit ; let,,us not drive him by our sins out of the temples of our souls, disturb him not in his gracious and comfortable operations there, but so. demean ourselyes that he may stay. in our spirits, and. manifest, without any eclipses OF interruptions, his sweet and powerful presence WE ah wiiton:zsccsum: io oreti deuk - Weare absolutely to deny those personal corrup- _ tions which we are more notably. carried unto, Now for the denying and mortifying of this sin {whatsoever it may be) observe these directions, — 294 _1, Labour we to: see the disease ;no man il + seek for cure, except he sees the disease 5 the sig of the disease is half the cure of it... Endeavour we to find out what is our special sin. | is the only agent in the work of self-d shia tv s- 4 take not, I do not say, that we are mere f siv self-denial ; in our progress we: are. Hi at ther with Christ: and therefore Peiunea | at we purge ourselves, and that we purify ourse many motives and considerations to do it. Let us therefore use all’ means ‘required, but above 4 all, let us bring our hearts to be more and more ac- 4 a ll iye quainted with Christ.» ~ ‘ ee 3 125 | SECT. IL | Of the Denial of our external Relations. SECONDLY, we must deny natural-self: and ‘this we must deny only conditionally, and upon supposition of God’s call. _.1. We are conditionally to deny our eternal re- lations ; to this purpose, (saith Christ) «If any man ‘cometh to me; and hateth not father, and mother, ‘and children and brethren, and wife, and sisters— ‘he cannot be my disciple.’ Not that religion teaches or endures.a saint to break the ties of religion, or nature ; you see it puts in a plea against such uns naturalness, ‘honour thy father and mother.’ Relations are the blessings of God: they are God’s gifts, and bestowed on the saints ina way of promise. They are the loving tokens which Christ sends to our. souls, that so he migbt.draw our loves to him again ; and hence it is lawful and ~ commendable to rejoice in them in their way, and especially to lift up our souls in thanksgiving to God for them; for every creature of God is good (much more ‘the children of our loins, and wives of our bosoms) if received with thanksgiving. _ Yet we must deny them for God in these cases,—- 1. If they retard us in the way to Christ, if they entice us to make ‘haltings in our runnings through: fire and through watér' to the Lord Jesus. If our dearest relations should beckon‘ us out of the way, or retard‘us in the way to Jesus’ Christ, we must hot respect father, or mother, we must not acknow- ledge our brethren, nor know our own children. And Christ gives the reason, ‘ he that loveth father ‘or mother more than me, is not worthy of me: and “he that loveth son or daughter more than me, is not “ worthy of me.’ A man should love father and mo- ther, anda man will love son and daughter, for love descends rather than ascends; but if any man love 196 A father or mother, or son or daughter, more than Christ, he is not fit to bea a isenaie of Christ. i; 2. If they draw contrary ways, Christ drawing one way, and relations drawing another way. In _ this case, as Christ said, ‘Ifa man-hate hot father, ‘and mother, and wife, and children, and brethen, “and sisters; yea, and his own lifealso, he cannot be “my disciple.’ If any man hate not, (i..e:) ifa'wan renounce not all carnal affection, if @ man.be no disposed (where these loves aré not incompatible to hate farher, and mother, and all for the Jove of Christ, he cannot belong’ to Christ.’ ‘These two cases may be summed up thus; ‘if our relations do either retard our way to Christ, or draw us from Christ, in this sense they ought ‘to’ be forgotten)” * The directions of ‘self-dénial in respect of ur relations, are these: Ee : gee 1, Let us have them, as if we had } eat BE this is the expression of the apostle: ‘ The tir “short, it remains, that both they that ha *asthough they had none, and they that we alludes to sea-faring men that have almost! done their voyage, and begin ‘o strike sail, and are‘ yen pir ting into the harbour; soit is with us; ou “time a. & short, aS soon as we begin te read to strike sail. 2. It remains that both the ‘that have wives, be as though they had none, Be. ( Ld.) You ; PAE Cal oa that are ready to cast anchor, trouble net yourselves about these things, but rather be ye stedfast, i: ae up the loins of your minds, let your caré be the greatest for heaven ; and as for these outward rela~ tions, be as if thou hadst none, or think as sc on as you are ashore, you shall have none 3. do ‘no glut yourselves, but moderate you hearts in | ill such, comforts as these. eS 2. Let us resign up all to God. ‘This we have done, and this we must do still.—1. This we’ have done, and that day when we made our bargain for — 127 Christ. Every soul that comes to Christ, parts with all to buy that pearl, and in selling all, he sells not only his corruptions and lusts, but his father, mo- ther, wife, thildren, all relations conditionally. —2: - This we must do still; we must give upall to God ; we and they, and all must be at the command of ’ Christ, at the pleasure of God and Christ; indeed nothing is properly. called our own, but God and Christ; all other things are God’s gifts, lent of God and therefore (as occasion is) we must-give up all to God again. : . 3. Let us imitate them (as occasion is) who for Christ’s sake have actually parted with their dearest relations. | . Thus did Galeacius Caracciolus, the noble mar- quis of Vico: Vico was one of the Paradises of Naples, and Naples was the Paradise of Italy, and Italy is the Paradise of Europe, and Europe’ the Paradise of all the earth. Yet this marquis being brought to hear a sermon of Peter Martyr’s, God pleased so to work upon his spirit, that he began to enter into serious thoughts,, whether his way of Popery, wherein he was trained, was right or not. At last; having further light let into his soul, his resolutions were strong to leave the court, and his honours, together with his father, wife, and. children, and whatsoever was dear to him. Many _ grievous combats he had bétwixt the flesh and the spirit when he resolved on his departure, but the greatest troubles were his relations: for— ; 1. As often as he looked on his father, which he almost did every hour, so often he was stricken at the heart with unspeakable grief ; his thoughts ran thus: “What! and must I needs forsake my dear and loving father? And cannot I else have God my father? Oh! unhappy father of my body, which may stand in competition with the Father of my soul?” — ; 2. No less was he grieved in respect of his wife: for having no hope that she would renounce Popery, t 128 and go with him, he resolved also for Christ’s sake | to leave her, and to follow Christ; whereupon his thoughts ran thus: “And shall I forsake my wife. the only joy of my heart in this world? and that. not for a time, but for ever! How many dole- fuldays—how many waking nights will ske pass over?”’— as a ¥ 3. There was yet a third care, and that was for his chidren ; which were six in all. It was the more grief in that they were so young, as that they _ could not conceive what it was to want a father ! The eldest was scarce fifteen, and the youngest scarce four years old: towards them his thoughts ran thus: ‘Shall I within these. few days utterly forsake these sweet babes, and leave them to the wide and wicked world, as apy they had never been my children, nor I their father ?—Poor or- phans ! what will become of you when I am gone? - Your lot is hard, even to be fatherless, your father yet living !—Yet thus must I leave you all weeping and wailing one with another, and I, in the mean time, weeping and'wailing for you.” _ Thus resolved, he left his family, and went to Geneva; who was no sooner gone, but his friends and family were so astonished, that nothing ‘was heard or seen amongst them but lamentations. By his father’s commands, and his wife’s entreaties, he was persuaded to see them once, and take his jour- ney from Geneva to Vico; having stayed a while, — and now ready to return to Geneva, his father, at his farewel, gave him many an heavy and bitter curse ; his wife embraced him, and took him about | the neck, beseeching him, in a most loving and piti- ~ ful manner, that he would have care of himself, of his dear wife and children, and not so willingly cast them all away: his young children, all upon their knees, with arms stretched out, and hands holden up, and faces swoln with tears, cried out unto him to have pity on them, his own bowels, and not to make them fatherless before the time: his friends 129 with heavy countenances and watery eyes looked on him, and though for grief they could not speak, yet every look, and every countenance, and every gesture was a loud cry, and a strong entreaty that he would stay, and not leave so ancient and noble ahouse in such a desolate case. But above all, there was one most Jamentable sight ;— Among his children he had one daughter of twelve years old, who crying out amain, and wallowing. in tears, fell down, and catching fast hold about his knees, held him so hard that he could by no means shake her off, and the affection of a father wrought so with him, as he could not offer with violence to hurt her: he laboured to be loose, but she held faster: he went away, but she trailed after, crying to him, not to be so cruel, to her his own child, who came intothe world by him : this so wonderfully wrought with his nature that he thought (as he often report- _ed) that all his bowels rolled about within him, and that his heart would have burst presently, and he should instantly have died.—But notwithstand- ing all this, being armed with a supernatural forti- tude, he broke through all those temptations, and for Christ’s sake denied all, and so returned to Geneva.—A glorious self-denial, or a glorious de- nier of his natural-self. . AAAAA ShCT.. TV, Of the Denial of our Special Gifts. We are conditionally to deny our special gifts and endowments: as learning, wisdom, power, or any other abilities of mind and body. morse -O _ Indeed, learning, wisdom, abilities, are in them selves excellentthings. Eneas Silvius said, “That -if the face even of human learning could but be seen, it is more beautiful than the morning star.” WO. 4.5 Vine. R 130 How, much more may be said in respect of diviie Jearning, whose subject is God, and Christ, and the sthings of God? In this respect therefore we must ‘not deny: them. OL $n Bea he Mae . “Yet we must deny them in these cases,—. 1. In respect of any high thoughts of our own -excellencies ; ‘ Be not wise in your own conceit,’ saith ‘the apostle ,.to which agrees that of Solomon, ‘Lean not on thine own understanding” .. 2. Inrespect of any usé’of them according tothe — ‘world. Of’ this God’ speaketh whénhe saith, “I — ‘will destroy the wisdom of the wise, atid will bring ‘tonothing the understanding ofthe prudent.’ Thus — ‘the apostle triumphed, saying, ‘Whereis the wise? — «Where is the scribe? Where is the disputer of this ‘world? Hath’ not God made ‘foolish the wisdom — € of this world?” Worldly wisdom'usually scorns the _ ‘great mysteries of godliness, foolishness of preach- — ing, simplicity of the saints ; but this “wisdom de- | *scendeth not from above, (saith’ the‘apostle) this — “ HORI 7NrsOlareaLhews bispal 4. ‘Remember it is not the greatness, but the: well-using of the gift thatis the glory of the’ receiy= ér. It is not the having any thing, whether much or little; but the ‘having’ of ‘Christ’ with) it, that makes it’ full’and satisfactory. © - t acre aid 5. Observe and weigh well, that the issue of all depends not upon the abilities of man, but upon the all-disposing hand of,God.. ‘The race is not to ‘the swift, nor the battle to the strong, neither yet hrtey | *bread to the wise, nor riches ‘to men of under- | ‘standing.’ All our abilities are under God’s pro- vidence, who puts an efficacy into man’s’ abilities, even as he pleaseth. _ 6. Esteem we all abilities, gifts, knowledge, as _ dang and dross in comparison of the excellency of the knowledge of Christ Jesus our Lord. All know: _ ledge, art, learning, is nothing to Christ ; there is no excellency in that man’s knowledge that knows , not Christ: If we know not Christ, it is nothing if | we know never so much. If we know Christ, itis | enough, though wé khow nothing more: enough indeed, for in knowing him, we have all knowledge, si - 188 eee In Christ are hid all the treasures of wisdom and knowledge. Among wise men he is the choicest that knows most of Christ ; it is. Christ that puts a fulness into our knowledge, as the shining o the sun in the air puts a fulness. of light into the eyes: Hence Paul made Christ caciet tie centre and circumference of his knowledge; the breadth, and length, and depth, and height: of is knowledge ; this was the full latitude of his knowledge, to know Jesus Christ ; and this is excellent knowledge, ex- cellent for the author, matter, subject, fruits and effects of it: this is saving knowledge, this is life ‘eternal to know thee, and him whom thou hast sent. Oh! never speak of learning, wisdom, ¢ ifts, abilities, in comparison of Christ. Bernard could say, “If thou wnitest, it doth not relish with me, - unless 1 read Jesus there ; if thou disputest, or con- ferrest, it doth not relish with me, unless Jesus sound there.” All learning is but ignorance in comparison of the. knowledge of Christ Jesus our Lord. Come then, anddown with all knowledge in this repect ; come, and submit ‘to that true, spiri- tual, experimental knowledge of Jesus Christ: a ho kids - 7 yal? ’ { si. f7fs TH ee se 7 }. Met dg: SECT.: Vo" Aeon ee z . "> % y : fit, pleasure, and honour. =I shall begin with the first: - eee at 84 eee ee Liew supporting of our frail weak bodies, while: we live. 133 i. As temptations and snares; when they are either baits unto sin; or when they are the fruits and wages of sin. Thus Zaccheus denies himself in all the unjust gain which he had gotten. Resti- tution, as it is most necessary, so it is one of the hardest parts of self-denial. Unjust gainis like a barbed arrow, it kills if it stay within the body, and pulls the flesh away if it be drawn out. -2. As oblations and sacrifices when Christ calls us to dedicate them unto him, then we must deny them. Thus when Abraham was called from his country into aland which he knew not; and when Daniel was called from a king’s court toa den of lions ; when Moses was called from the honours of Egypt, to the afflictions of God’s people ; imme- diately they consulted not with flesh and blood, but willingly left their own comforts to obey God’s commmands. All we are, or have, we haveit on this condition to use it, to leave it, to lay it out, to lay it down unto the honour of our master, from whose bounty we received it. - The directions of self-denial in respect of our worldly profits, are these,— 1. Look we on worldly profits as vanity, no- thing. ‘Wilt thou set thine eyesupon that whichis “ not’ saysSolomon, *for riches certainly make them- ‘selves wings, they fly away as an eagle.’-—Observe, first, that riches are not, they are nothing: Those things that make men great inthe eye of the world, are nothing in the eyes of God. 2. Observe, the Holy Ghost would not have us so much as set our - eyes upon riches, they are not objects worth the looking on.—2. Observe with what indignation he speaks against those that will set their eyes upon them, wilt thou set thine eyes upon that which isnot? As if he had said, what a vain, unreason- able, senseless thing is this?—4. Observe, that he says, their parting from us is by the way of flight, that is, a sudden, swift, and irreconcileable motion. —5. Observe, that this fight is by the wings of an 134 eagle, which of all birds hath the most sudd the most swift, and the most, irrecoverable 6..Observe, that none. needs. to put, win i them. to fly away, for they. make theniselve cri there is matter enough in themselves. to pu et intoa flight. Qh! thatthe glory, of the w vet darkened in.our eyes, as one. day it shall | 64 might not be so dear unto us.as itis 2. Consider them as instabilities,. ul en intjes. . All. warldly things, are like the sea ebbin Sant aa v- ing) ;, or like the moon, always i increasing | weiter ing 5 3 OF. like a. ORG, gts 5 turnin do own rege of ‘Epps and one es eae had, his “eyes pat esi one he wheel; whereupon. Sesostris asked, w hat he me: ; by.it? He answered, it put him in) in | mutability of all earthly things 5 for J see, (sa ‘id be) that part of the wheel, which i is now ee ‘on high, presently down beneath, and that part which ta below, is presently upon high: whereu eee a ie being moved, considering what mig ht t estate, would never have his cha ‘draw rahe that manner any more. 3. Consider them as snares and. thorns, 1% aay purpose cried Solomon, ¢ all is s vanity nd vexai * spirit..-Worldlings | - you, not, thi Mark but how your worldly cares do tush up ia the morning as soon as you awake ; m how they accompany you inthe day ? pa they follow you to your beds at night ; how they binder your sleeps, and afflict. yo | dreams: Oh! what fears? What spspici : undermining one another? What disappi What vexations? What a clutter ¢ in crossing one the other? What s snares, ra ten tions lie i in your yway at every hand? the day long upon snares; upon dan _ that bring much sin and gu and sorrow and misery. io § 495 4. Consider them as’ fading ‘in régard ‘of use, "which yet prove’ eternal in “regard ef punishment. “Oh ! ‘what a dreadful noise i§ that*in hell !"we have Tost eternity, for setting our hearts’ upon things that were but momentary. * What will-be'thy thoughts at the bour of death? It may be these: “Now are all my hopes at an end, now I must bid farewel to all my comforts, I ShalfeVe¥ Rave mirth any more ; the sun is set, the season is at an end forall my comforts ; now I’see ‘beforé’me a vast ocean of eternity, and of necessity 1 must launch into it: O Lord” what’ provision havé I'for it ?””- Oh !\ there is a thought that will rend the heart in pieces! Oh “what & dreadful shtiek will that-soul give that’ sees before it that infinite ocean of eternity, and sees no “provision made for it >> What will itethink, but here vis an ocean of hot-scalding lead;and I must launch ‘into it; and f must swim naked in it for ever-and ever? I know not how this'word-may. work: but iif it be trampled'under foot; it may be withio this year “or two,it will be'said of thee, * Such an\one was at such a sermon,'or read such a-book;:and Jearned ‘that worldly profits were but- momentary; but ’now “he is gone:” Or it may be thou: wilt say on-thy ‘déath-bed; “Sach a*book I-read; that-all worldly ‘profits*were but! momentary,-and. that I-had not ‘only alittle’ riversto swim» over,-but: an infinite ‘ocean’to launch jnto,'and yet I would ‘not be warn- ed;and now’ my ‘season is gone, and I am launch- ing into eternity, the: Lord knows what will become ‘of me.” . fies 5.’ Appear for God and his cause, his truth and “people, though the issue may seem: dangerous. “Thus Esther did withthat brave resolution of her’s, If I perish, Ivperish.’ ‘ Oh! let not a-good cause be -aasted ‘and ‘blasted, :and none ‘have a-heart to'ap- “pear for it; for fear of worldly profit. : 6: Let’all' go, rather then: commit!/any sin: it is better'to;want all the profits that earth can afford, itian® to! lose>the delights that a-good-concience : 136 | will bring in, Oh! let the bird in the breast be always kept singing, whatsoever we suffer for it; it is better we lose all we have, than to make shij = _wreck of good conscience ; in this case we must be willing to lose all, or else we are lost in the en- joyment of all. / i tt ae vet ‘ iT aS ae ai 7 Rn 7 oy eh i SECT. “Ri ere Of the Denial of our Worldly Plea: ‘ F i : ah ik oh BS? ees var Ca hea ¥ LT ES. Pe Salto as, bt ae : , . hak ory iny %, AMEN tg "THE next common end whichmen naturally pur- sue, and which we must deny, is pleas hbo It is true, some pleasures are lawful; and in a sober, moderate, reasonable use of them, serve for the refreshing, comforting and supporting of our frail “bodies. Yet we must deny them in these cases. __ 1. When they are baits to draw us into sin. 2, When they are sin, or. the. concomitants of sin, or the fruits and wages ofsin. = = The directions of self-denial, in respect of worldly pleasures, are these.— ita 8 oe athe 1. Look on pleasures, not.only as vain, Dut as vanishing: they are soon gone from us, or we are soon gone fromthem. 1. They are soon gone from us, the fashion of this world passeth away. All pleasures are but like a mountain ofsnow that: melts away presently. 2. We are soon gone from th em, it is but a while, and then we and all our pleasures 4 urtain, must together vanish ; if death daresay and look in upon us, then we must bid farewel to them all, never laugh more, never have merry meeting more ; never be in jollity any more. — Oh! when weare called to eternity 5 then all deli, will leave us and bid us adieu for ever, and how doleful will this be to all the sons and daughters ry pleasure! your season is done, you have had ) -time, it is gone, it 1s past, and cannot be recalled. Lour delights _ : four 4 4 E a i 137 2. Consider, this is not the season that should be for pleasure. The apostle James lays it'as a great charge upon those in his time, * that they lived in * pleasure on earth.’ This is atime to do the great business for which we were born. Oh! did we think that eternity depended upon this little uncer- tain time of our lives, we would not say that sensual Pleasures were now in season. Surely this time should be spent in seeking to make our peace with God ; this is a time of suing out our pardon, of mourning, and sorrow, and trouble of Spirit, and no time for jollity, and fleshly delights. if a ‘con- demned man had two or three days granted him that he might sue for his pardon, were that a time for pleasure and sports? Thus it is with us, the sen tence of death is upon us, only a little uncertain time is granted us, to sue for a pardon; let us know then what is our work, and let us apply our- selves to it. . 3. Ponder the carriage of the saints before us. You Know the mean provision that John the Baptist, the forerunner of Christ, had; his fare was locusts and wild honey, and yet there was not'a greater born of woman before. Timothy, although he was sickly, yet would not take liberty to drink a Tittle wine, but only water, till Paul wrote to him, and in that liberty there was but little granted, and that for his stomach’s sake, and his often infirmities. Basil in an epistle to Julian, mentions the mean fare he, and others with him lived on, they had no need oftcooks, all their provision was the leaves of plants and a little bread: and Hierom reports of Hilarion, that he never eat any thing before the sun went down, and that which at any time he eat was very mean : and Hierom himself lived so abstemiously, that he had nothing daily, but a few dried figs with cold: water. _ 4.\Do we for Christ, as Christ hath done for us, What? was he content to part with the pleasures of heaven, the bosom of his F ather, to redeem poor NO. 4, VoL. 1 3 138 . man? And shall. not we part with the pleasure of a little meat or drink for him ? Is:not all his glory revealed.in his word and work, sufficiently to shew him worthy of our loves, and to make us willing to part with such empty, poor, slight things, as sensual pleasures? Surely the daughters of pleasure must undress, if ever they will be beautiful in Christ's eyes; their ornament must not be the outward adorning of platting the hair and of wearing of gold, — and putting on of apparel, but hidden man of the heart, the ornament of a meek and, quiet spirit, - whieh is in the sight of God of great price. =. __5., Meditate on, those pleasures above, and say, (you that have. the experience of the pleasantness of God’s ways) if the nether springs be so sweet, what. will the upper be? If the lower Jerusalem be paved with gold, surely that upper Jerusalem is paved with pearls. It is an excellent speech o Bernard, Good, art thou, O Lord, to the soul that seek. thee; what art thou to the soul that finds thee? If grace be pleasant, how pleasant is glory? Therefore the saints die so pleasantly, because there isa meeting of grace and glory; grace is delightful, glory more delightful: but when both these meet together, what delight will there then be? is, ' ve 1A YAY Cg gh Fh? AAO ‘SECT. Vile i ae eee Of the Denial of our Honour, ‘Praise, go ; a Mite Name among Men. - : Zt ’ "THE next end which naturally men pursue, and. which we must deny, is honour, praise, good mame. — We grant honour, praise, good name, are the — gifts and blessings of God. David speaketh ex- — re pressly, ‘ both riches and honour come of thee, and _ £thou reignest over all.’ ¢ hy al | | | | | | / ‘y ( 139 ' Yet we must deny them for God, in these cases,—- 1. When they are as ‘snares ‘or baits unto sin! Andin all those, honour, praise, good name, ‘there are dangerous’ snares ;. how prone'do: they make a man to those sins of vain-glory, selfadmiration, self= estimation? Surely it is a great’ mercy of God if any-man be: preserved from these sins that enjoy those blessings? tanks t Fa aee _ 2. When we are ¢alled by God to dedicate them to God. The Lord never gave’ us these things, honour, praise, good name, upon any other terms,’ but that we should be willing to part with them for the honour of his name ; God never made us own- ers, but stewards of them for his service, and if ever we were brought to Christ, into covenant with God in him, we then resigned up all te him, we professed to part with all for him. And good reason, for whatsoever honour or excellency we have; itis he that gives it ; the rainbow is but acommon vapour, it is the sun that gilds it, that enamels it with sq ~ many colours ; the best of us are but a’'vapour; and if any of us be more glorious, more honourabla than others, it isthe Lord.that hath shined upon.us and hath put more beauty, more lustre. upon. us, than upon other vapours, Pegi} “10711 bart The directions of self-denial in: respect of out honour, favour, praise, good name: among men, are these,— eid Hod? 8 obeat 1. Look on honour, praise, favour, applause, as vanity,nothing. Vanity of vanities saith the preach- er; vanity of vanities, all is vanity. Observe his expression, 1, Vanity, not only vain, but vanity itself. 2. Excessive vanity, for it is vanity of vani- tiés. $3. An heap of vanities, for it is in the plural number, vanity of vanities. 3, All is vanity, not only profit, and pleasure, but honour too; Solomon. had experience of them all, and allis vanity. There _ isno reality in honour, praise, favour, applause of men, which are so much admired ‘and magnified : 140 honour is but a shadow, a fancy,a wind, a breath ; there is no internal excellency in it. .. _ 9. Beware of those attendants, or companions of honours, vain-glory, self-love, selfadmiration. Let us not be desirous of vain-glory. Let us not exalt ourselves above others. Let us not study to be magnified by others. ‘Let. us not please ourselves inthe applause of others. It is not human applause, but God’s approbation. which ministers matter of true honour to a christian. We should rejoice to see God honoured, but fear to hear ourselves ap- plauded, lest. either we be idolized, or God’s honour obscured. 7 cepa a ae ae . 3, Be convinced, that of all vices, vain-glory, self-admiration, hunting affer men’s praise, are the most invincible. The roots thereof aresodeep and strong, and so Jargely spread im the heart of man, that there is no disease im the soul so hardly cured, sno weed in the garden of man’s heart so uneasily plucked up. / gage ar 4 Let us ‘herein conform ourselves ‘to Christ. . He came from the bosom of his Father, and from that infinite glory he had with him before the world was: ‘He left the honour which he might have had from all the angels, and all to save poor wretch- — ed sinful creatures ; he that was equal with Ged, so emptied himself that he became many may he was made a scorn of men, he made himself of ne repu- — tation, he came in the form. of a servant, he was made.a curse, as if he had been the vilest.of men living: and yet this, was the honour of Christ himself, because it was all for God. Oh! then, who is he that knows any thing of Jesus Christ for him? What can be more unworthy, what more detestable than that a man should. magnify © himself after he had seen God humbled? Itis in- — tolerable impudence, that where majesty hath emp- tied itself, a worm should be puffedup, |. that can think it much to lay down. all his honour j 141 5. Let us submit to the meanest service of our God, though it darken our honour never so much in the eyes of the world. Thus Hierom writ to Panachius a young nobleman, that he would have him to be eyes to the blind, feet to the lame, hands ta the weak, yea, if need were, to carry water, and cut wood, and make fires; for what are all these (saith he) to bonds, buffeting, spittings, whippings, death? ii i _ 6. Let us willingly join with those of lower de- gree in any way of honouring God. ‘ Mind not high ‘ things, (saith the apostle) but condescend to men ‘of low estate.’ Who knows but that the poorest creature may be far more honourable in the eyes of God and of his saints than we? Were greater " graces fit below us, let us acknowledge their in- ward dignity. _ 1. We must bear our reproaches wisely. Though we should not be insensible, yet we should not take too much notice of every reproach. But how then should we stop their mouths? I answer: 1. Let us walk innocently ; innocency will overcome all in time. 2. Let us labour to be eminent in that which is quite contrary to that we are reproached for. Perhaps you are reproached for a dissembler, labour for the greatest eminency of plainness and sincerity ; perhaps you are reproached for cavetousness, labour to be eminent in liberality, in heavenly mindedness, in doing good. . 8. We must bear reproaches patiently. What _ are we? Or what is our names that we should think much to bear reproach? Consider, have not other of God’s servants, far holier than we are, been under exceeding reproach ? Nay how is God and Christ reproached? How is the name of God slighted? How is the majesty, and sovereignty, and authority of God contemned in the world? What reproaches endured Christ in his own person, in his preaching? How was he contemned when he reached against covetousness? The Pharisees 143 7 scorned him ; vr word signifies, | they blew their ; noses at him. He was called a devil, a Samaritan; a wine-bibber, a friend of publicans and sinners ; what worse can be imagined than was cast upon Christ ? They spit on his face, that blessed face of his that the waves of the sea’ were afraid of, and that the sun withdrew his light from, as not being fit to'bebold it; they put thorns ° ‘upon his head, and bowed to him in reproach. “This argument should methinks move us to bear reproaches p pein 9. Mike we our mourns’ to God, ia ‘lay. our case before him, as Hezekiah (when Rabshakeh came and reviled God, and’ the- people of God) went and spread the letter before God ; if we can but do likewise, we shall find unspeakable refresh- ments to our souls, and that will be a great. argu- ment of our innoceney. ‘My friends scorn me (saith Job) but mine ‘eye poureth out tears unto God.’ Chris. tians should not think it enough to free themselves from reproach, but they must er it for | 00d § ; and to that end.—- a ae ky med ) oD ie 4 net a 1. Consider what ae God aims. * ey 7 and labour to. work them upon ‘ourselves. Tt wu : Data gaa 2. Draw what good: instructions we ean the reproaches of others, as thus; when I hear men reproach and revile, “Oh what a deal of evil is there secretly in ‘the heart of man, that is not dis- covered till it have occasion! Again, do I see . another so vigilant over me to find out any thing i in. me to reproach me? How vigilant should oe siyae to ‘ger’: out oe is in ‘mre 0" i pore hae Gs a ee Ae = F > 143 “SECT. Vim. ' Of the Denial of our Life Sor Jesus Christ. — I HAVE done with the denial of natural self in regard of well being, I now ‘consider the denial of natural self in regard of very being, and so it im- ports our life, together with the faculties and powers of nature, our understanding, will, affec- tions, senses, fieshly members; all within us must be captivated to Christ, and all without us must en- dure to suffer for the name of Christ. 1, The understanding must be captivated as it hinders from Christ. Suppose the word of Christ be contradicted or checked by reason. In this case I must deny my reason, and believe Christ ; I must Se cthiat my understanding to the obedience of aith. gil ts 2. The will must be renounced in reference to Christ. Servants must not follow their own will, but their master’s directions: how much’ more _ ought we, who always may ‘justly suspect our- Selves, and can never, suspect the will Christ? It is meet that Hagar should stoop to Sarah, our will to Christ’s will. . | 5 3.. Our affections and senses must be denied, as they arecherishers of evil; or opposers of good. This latter is that crucifying of the flesh, with the lusts and affections, which the apostle mentions. But all these being within the compass of natural _ life, 1 shall only insist on that. _ Life, as it is the gift, so it is the blessing of God. Hence the promise of life, and of long life is made to obedient children ; and this turned into prayer by the. believing parents, is usually called by the name of blessing. ee uit : 144 Yet we must deny it for God, in these cases,— 1. As‘a sacrifice. If God will rather be ho- noured by death, than by life, by the sufferings, than by the services of his saints, in this case we should be willing to submit to-God. Thus many of the matyrs who had opportunity of flight, yet tarried to witness the truth, and gave their lives to the flames. dia A ORNS CATE tae 2. As temptation. Thus, rather than’ sin, the primitive christians, when apprehended, chose wil- lingly todie. And if it be on this condition that we may avoid sin, that by losing’ life we may go to Christ, in whom we shall find, with an infinite overplus, whatsoever we can lose for his sake ; then we must deny life itself. heme we The directions of self-denial in respect of out. natural being, or life, are these-———" 1. Apprehend God’s love to our souls in his Son: he thought nothing too good for us, ‘ God so loved “the world that he gave his only begotten Son ;’ and this he did for us, when we were enemies; nay; God hath not only given us his Son for a Saviour, but he hath given us himself for an husband ; let us often by sad and solemn meditation renew sense of his love to us in Christ, and we cannot but give up all we have, and all we ate toGod.” 2. Maintain a godly jealousy of our own heatts; — for want of this, all the disciples fainted (especially Peter) and shamefully denied Christ. “Mem r is that story of Pendleton and Sanders; Sanders-‘was _ fearful he should not endure the fire; Pendleton - seemed resolute, be not fearful (saith he fo Sanders) — for thou shalt see me and this fat flesh of mine fry — in-the fire before I will yield. Yet hé that was so strong in his own strength fell away, @ the other so fearful was enabled by God to burn for his truth. — 3. Be acquainted with the promises of self-de- — nial; have always aword at hand torelieve ourselves — in the worst of sufferings. ‘Now these promises — are of several sorts, 1. Of assistance.—2. Of ac- — 145 ceptance,—3.Of reward. And again the promises of reward are,—1. Of this life; ‘he that forsakes all ‘for Christ shall receive an hundred-fold;’ the joy, the peace he shall have, shall be an hundred times - better than the comfort of these outward things.— Oh! but (some may say) what will become of my children? I shall leave them fatherless and helpless, To this by way of answer, God often styles himself * the father of the fatherless,’ and if of any fatherless, then surely of those whose parents have lost their lives for Jesus Christ. ‘ Leave the fatherlesschildren ‘(saith the Lord) I will preserve them alive, and let ‘thy widow trust in me.’—2, Of eternal life, such shallinherit eternal life. Be of good comfort, (says Bradford to his fellow martyr) we shall have a merry supper with the Lord this night.—Chris- tians! what would we kave? The soul, indeed, is of large capacity, all things here below can never satisfy it; but eternal life, the inheritance above, will fill the understanding with knowledge, and the will with joy; and that in so great a mea- sure, that the expectation of the saints shall be exceeded ?— For he shall be admired of them that believe. | _4, Mind the principle that must carry us through death, and make death itself honourable. We _ read, Heb,.xi.—that ‘ by faith some quenched the ‘violence of ‘ fire—Others were tortured.—They “were stoned, they were sawn asunder, they were ‘tempted, they were slain with the sword; and “all this by faith. —Faith is the grace that enables | us to deny ourselves, yea, life itself; other graces may do much, but faith hath the principle work in this. ‘By faith ye stand,’ said the apostle to his Corinthians: it is faith that makes a man stand in his greatest trials, and. therefore when Christ saw how Peter should be, tempted, he tells him, that he. had ‘ prayed that his faith should not fail ;’_ noting that while his faith held,‘ all would be i SEDs No, 4. YOL. ) & gt ee ae 146 : ve Sige Rite ' § E Cr : Tt: EGplnde — denial; properly, self-denial jn ‘spiritual things, as to the matter of justification, is, to renounce all 147 and as to the matter of sanctification, ‘it, is to ate tribute the strength and the glory of all unto Jesus Christ, and, nothing to one’s self. ois Aidala The directions of self-denial in this respect, are these :— ) vo Weupaihe hot . 3. Let us be sensible of, and humbled for, our pride in spiritual things. . There is nothing that a christian is more apt to be proud of than spiritual things, dt was Mr. Fox’sspeech: As I get good “by. my sins, sol get hurt by my graces.” It isa dangerous thing to be. proud of man’s duties © and spiritual ; gifts; we had better be proud of clothes, or friends, or honours: for. this. pride of spiritual things is directly opposite to a man’s jus- tification. The first step to humility, is—to see one’s pide: the first step to self-denial, is—to be convinced of one’s desire after self-exalting, self- admiring, self-advancing.—Oh! what a proud heart have. | ?—What a self-advancing heart have | ?>— here is no believer, till he. is fully renewed, but what hath something of self—We had need there- fore to be jealous of ourselves; and if. at any time self break out, if at any time the soul begins to be advanced in regard of duty or spiritual] thing, let us fall_ down before God, and humble ourselves for the pride of our hearts. PO A Par ncie! 2. Have Christ in your eye.—The more, we see an humble Christ, a self-denying Christ, the more ie « Ge . - shall we learn humility and self-denial. Christ was the most eminent example of self-denial that eyer was. He thought it no robbery to be equal with God ; and he humbled himself and took upon him the form of a.servant, Was there eyer such a self- denial as this!—Christians ! consider_ your Christ, and the more will you learn eyen in spiritual things. . 3, Rest not on any thing below Jesus Christ. Neither grace, nor duties, por.holiness, are to be trusted in. We must hold them fast in point of - Practice and obedience: but it is our sin and dan- ger to hold them fast in reliance and confidence,— 148 “Tdesireto be rightly understood in this truth.— Some, because they need not rely on duties, let go their duties ; they let prayer, and repentance, and sorrow for sin go: they say, it is no matter for duties, they need not to trouble themselves, Christ — hath done all. This is to turn the grace of God into wantonness: we must let go both our graces and duties in point of justification, but hold them - we must as our lives. Prayer, hearing, fasting, re- penting, must not die whilst we live; do them we must, but glory in them we must not: we must not rest in any thing whatsoever below Jesus Christ — I shall instance in these particulars: § 9 ne 1. We must not rest upon our own preparations for duties. It is a commendable thing to, prepare our hearts; we must pray that we may pray; we must have secret communion with our God, before we come to seek communion with him in a ser- mon: but we must not rest upon our own prepara- - tion when we have prepared ; if we advance that into the throne of Jesus Christ, and rest upon that when we should only rest upon him, it is the way to make all our preparations miscarry. 9 2. We must not rest upon our enlargements in duties.—It may be we have a spring-tide “of assist- ance comes in;-a minister preaches with great pre- ‘sence of the spirit of God, anda saint prays (as we find it) in the Eloly Ghost : (@. e.) he finds the Holy Spirit of God sending him from petition to petition, melting with brokenness when he is confessing sin, filling him with rejoicing when he is remembering mercy, raising him with an high wing (as it were) | of importunity, when he is begging of favour: and — ‘now as soon as the ‘duty is done, it may be he goes : away, and strokes himself,—Oh ! what an admirable — “prayer was here! sufely I shall do well this day !— ft This is the very way ‘to miscarty, ‘thousands have — found it; so'that when hé comes to, pray again, it may be he prays most. dully ‘and flatly, the spirit is _ grieved and gone, and he’ can’sdy little or nothing. — 7 ; ‘a | | 149 ~' 3. We must not rest upon the comforts we have in duty, or after duty. (t may be when we have , been at duty, and have had some ravishments, Oh !. now we think our nest is built very high, and our rock is firm, and we shall go on vigorously. ‘Chry- ‘sostom hath a saying to this purpose, ‘ Methinks (saith he) a saint whén he comes from a sacrament ‘should be able to fly in the face of a devil, and though he walk in the midst of snares, yet heshould be able to encounter with them all.” Comforts are very sweet things, and indeed strengthening things ; ‘The joy of the Lord is our strength,’ saith Nehemiah. Nothing more animates the soul than joy; only here is the danger, if we rest on these joys and comforts ; ‘the spirit of God is a most choice. and tender thing, it dwells in none but a clean, pure temple. — 4. We must not rest upon graces. This was Peter’s fault; he had grace, and he rested on it, ‘Lord, though all forsake thee, yet will not 1;’ yet ‘soon after Peter did forsake and deny his master, ‘and we do not find Peter so confident afterwards, When Christ said to him, ‘ Simon Peter, lovest thou “me more than these ?? No comparitive words now ; no more than, ‘ Lord, thou knowest I love thee.’ 5. Be often putting forth new faith in Jesus Christ. Self-denial in spiritual things is not to be found in the law, but in the gospel: the law though ‘it hath its use (and we dare not but use it) yet it will not make a man deny himself ; but rather seek himself in spiritual things ; obey and live, saith the law, but if thou failest in any one point, thou -artlost for ever ; in this case (if there were no other “ way) who would deny his own righteousness ? Nay, who would not seek to save himself by his own "righteousness? But now saith the gospel, by works thou canst not live, but if thou wilt throw down all ‘thy own righteousness at the feet of Christ, and believe on him, and fest only on him, thou shalt be saved. ‘This will make a man to deny his own righteousness, and deny himseif in spiritual things. ed Go we therefore to Christ, let us maintain’ believ- ing ‘apprehensions of the Lord Jesus Christ. He alone is the humble, sel dpa aaa secks justification, not by works, but by fi BOF) Yee oi _-6. Let it be the joy of our souls to exalt and set ~ up Christ within our souls. -Though in order to justification we must deny our graces, eye Christ without us; yet in order to santification we must have’a care to see and feel Christ's kingdom within ~ gs, to set up Christ in our hearts, and te | him, ruling and commanding there as a king in his throne, And. there is true self-denial in this, for wherever Christ reigns, there sin goes down. A's honour Christ; in his faith, to trust and depend upon Christ; in his love, to affect Christ 5 in his — ter joy, to delight in Christ; in his desire, to long 7 Christ ; in his endeavours, to exalt Christ, in all his 4 duties, graces, gifts, abilities, to make them ser- 4 viceable unto Christ: this is to attribute the glo oid of all our duties and graces to Jesus Christ, ar nothing to ourselves. Now is Christ .allin all ; now. we truly deny ourselves. doin a : oes oes q SiR TES Bhs: a a 151 » DFE the Life of Faith. pC Tals 5 Of the Nature of the Life of Faith. To tive by faith, is by faith in Christ, to possess the whole word of God as our own in all states and conditions, resting quietly upon his gracious and . faithful promise, and yielding ourselves unto his good pleasure, in sincere, universal and constant obedience: or, to live by faith, is to feed upon the several promises of God made in his word, and to apply them to our ownselves, according to. our need, and soto uphold, comfort and encourage our- selves against all temptations, and unto every good duty. This life of faith isa very heaven upon earth, a sweet sanctuary to any hunted soul ; hereby our hearts will be cheered, our life will be sweet to us, God will be glorified,sand the glory of his truth advanced. O blessed duty! That we may live by faith, we must endeavour two things. : ra) | _ 1. To get matter for our faith to work upon. 2. To order our faith aright inthe work: 1. That we may provide matter for our faith to work upon, we must observe three things: 1. A That we store up all the good promises of Gad, and _ our own experiences. 2. That we layin promises ofall kinds. Wehad better leave than lack: it is the wisdom of a man, _ that he may not live feebly and poorly, but to have somewhat ito spare. ; 3. That we'sa lay, them’ up, that we may have them atihand. ; It isa folly,to, say, “I have as good | Provision as can ibe, but 1 haye it not here :” Let en 152 the word of God dwell in you plenteously and richly in all wisdom. SEA “That we order our faith aright in the work, observe these directions : LP 4 1. Take possession of the promises, and value them as our own. There is no godly man or wo- man but isa great heir. Whensoever they look in God’s book, and find there any promise, they make it their own: just as an heir that rides over divers fields and meadows, saith, “ This meadow is my heritage, and this corn-field is my heritage.” And then he sees a fair house, and saith; ** This fair house is my heritage.” And he looks upon them with another manner of eye than a stranger that rides over those fields. A carnal heart reads those promises, but merely as stories, not as having any interest in them; but a godly man every time he reads the scriptures (remember this when you are reading the scriptures) and there-meets witha — promise, ought to lay his hand upon it, and say, ; 4s This is a part of my heritage ; itis mine, and I am to live upon it.” * t Pe 2. Expect nothing from the promise, but that which is suitable to the nature of it. — Some ro mises are absolute, which God hath simply mined to accomplish ; as the promise of the Me Isa. vii. 14. and of the calling of the Gentiles, R xi. 26. Some promises are conditional, which God will accomplish in his own time, and in his own manner and measure; they are no farth + promised, - than God seeth to be most meet for his glory, and — our good ; as all temporal blessings, Jess principal | graces, and the measure of all sanctifying graces: | now in all these expect nothing from them, but that | which is suitable to the nature thereof," 62) Mur” @ 3, Eye that particular good in the promise which — we stand in need of, and set God’s power and — faithfulness, and wisdom awork, to bring it about: — for instance, thou art in persecution, and either thou © wouldst have deliverance out of it, or comfort and — a ey 153 refreshment init: in this case see all ‘this -in the promise (referring the order, and time and manner to God) and then set: God’s power and faithfulness awork that can do it, and his wisdom awork to contrive it, which way he knows best : this is the meaning of that text, Commit thy ways-unto the Lord, trust in him, and he shall bring it to pass. 4. By faith wait upon God, in that way he hath appointed. {t is true, God will work that good for us, yet we must use the means, and meet God __ in the course of his promise, otherwise we live not _ by faith, but tempt God, and throw away his pro- ‘Mises and all. ge Se 5. Set it down, that God will.do whatsoever he hath promised, and we shall receive it in the ways _ Of his providence: this is the very work of faith . itself, thus it draws sap and virtue from the promise, when it concludes, that according to the good in __ the promise, it is sure to be done. 6. But imagine the Lord doth not suddenly ac: complish, then must faith take up its stand, ‘and Stay till it come: he that believeth, maketh not _ haste, the vision is for an appointed time, and there- | fore wait for it. So the Psalmist, ‘As the eyes of a | © servant look to the handsof his master, and the eyes t *ord maiden to her mistress, so our eyes wait upon _ ‘the Lord our God, until he have mercy upon us :? not until we will, or until we see it fit, but until he « J j _ will have mercy upon us. . _. 7, Imagine the Lord not only delays, but seems to frown, and to say, he will not hear. In this case, with an holy humility contend with God, for the Lord loves to be overcome thus. When Jacob wrestled with God, ‘I.et me go,’ saith the Lord ; «I ‘ will nat let thee go,’ saith Jacob. Sa do we catch the Lord Jesus, and strive with him, and leave him not, till we haye those comforts he hath promised, Surely this is the glory, and victory, and triumph of faith, when the Lord is, as it were, fain to lay down, NO. 2.0905. f° up 154 his’ weapons, and to yield himself as conquered ‘Thy name shall be no more called Jacob, but Israel, ‘ because thou hast prevailed with God.) >” SECT. eer Ofthe Manner of this Life of Faith in particular, as intemporal Evils... Kee Liab tant 3 we-— ete eh 1. The promises. t 4c) ' be ay See Fas Bs 2. The exercise of faith concerning’ the pro- — mises. ; ode Le ot ep ht aa! We begin with temporal evils ; and concerning : them, first give you the promises; and secondly, the ~ exercise of faith in the respect of those promises. — 1. The promises to prevent afflictions, you may — read in the word, and they are these, and the like; © Psal. xci. 10.—Ps. cxxi. 7—Job v. 19 —Zech. i. | 5,—where the Lord promiseth, ‘tobeawalloffireto © « his people ;’ not of stone or brass, (saith Theodoret) | that it may both. fray afar off, and keep off at hand; © protect them, and destroy their enemies. Fes a | 2, The promises to qualify evils, are these, and © the like: Ps. ciii. 13, 14.—Isa. xlix. 13, 14, 15.— 5 Hos. xi. 8, 9.—In this last promise; God imitates — parents, says Theodoret, when any misery is upon q their child, their bowels yearn more ; never sits the | child so much in the mother’s Jap, tiever lies so much in her bosom, as when he is sick. Is there, — or can there be any richer or fuller e a weight of glory, for momentary affliction, eternal ” J ~ In particular that we may live by faith, observe { xpression of © Tully than there is in the Apostle’s Creed, where © there is both an elegant antithesis, and double | hyperbole, beyond Englishing, for affliction, glory, — for light affliction, heavy, massy, substantial glory, wei 155 . glory» nay, the apostle adds degrees of comparison, _. yea, goes beyond all degrees, calling it ‘more excel- ‘lent, far more excellent, exceeding, excessive, ‘ eternal,weight of glory.’ 2 Cor. iy. 17. , 3. The promises to bear them, or in due time to remove them, are these and the like: Ps. xxxyii. 24,—Jer.- xxix. 11.—Mic, vii. 8, 9 —Ps. xcvii. 11. —As sure as harvest follows a seeding, so to the tighteous comfort follows mourning. Job xvi. 20.— 1 Cor x..13. ; 1. For sickness: the promises to prevent it, are _ these and the like. Exod. xv. 26.—Deut. vii) 15,— Ps. xci. 10... 2, Promises to qualify. sickness are these, and the like. Psal. xli. 3.—Heb. xii. 6, 7, 8. 3. Promises to remove sickness, are these, and the like. Exod, xxiii. 25.—Deut. vii. 15.—Isa. xi. 31, t 2. For poverty, we may store up these promises, Ps. xxiii, throughout.—Ps, xxxiv. 9, 10.—Ps. xxxvii. | 25.—Heb. xiii. 15.—The wicked, indeed, may haye more abundance than the christian, but here is the difference ; the wicked hath all by a providence, the christian hath all by a promise: and this dis- tinction the poor christian would not part with for | .a world of gold... 3. For famine, we may store up these promises, Job v. 19, 20.—Ps. xxxili. 18, 19.—Prov. x. 2, $.— Ps, xxxvii. 18, 19.—Isa. xli. 17,18. Some Martyrs _ being cast into prison, and denied necessary food, they had faith to return this answer, ‘If men will “* give us no meat, we believe God will give us no 1} stomach.” . 4. For war, we may gather up these promises, and the like, Job v. 26.—Prov. iii. 24,25, 26.— Jer. xxxix. 17,18. | ' 5. For captivity, gather in these promises, and the like, Deut. xxx. 3,4. which very promise Ne- henriah sueth out, Neh. i. 9.—Ps., cvi. 46,—Ezek, x1. 16, . . SE ee La 156 . For oppression, we have these promises, Pe. xii. vy? eePs. Ixvili, 5++Ps. cxivi. 7,859. 9 . 2, For the exercise of faith, concerning these promises, that we may live by enn use ee and prayer. i Oe _ 4. Por meditation, consider, if WS ORGSEST |g 1, That all sfliction comes fron God: «shal ‘there be evil in’a city, and the Lord hath nétdone {2 Sam. vii. 27, 28, 29) prayed by a promise, and thus should we pray by a promise, and— then we may be sure we pray according ‘to’ his_ will. }. Y POR. j ‘ A ein ae I Teed ee eee, eee, 171 SECT. IX Of the'Manner of this Life of Faith in: spirituab es has | «Duties. ‘ : THE first duty is prayer, to which are affixed these promises, Ps. v. 3.—x. 17.—]xv..2.—Prov. xv. 29.—Psal.. 1. 15,—xii. 17, 18, 19, 20.—Zech. xiii. 8, 9.—Rom. viii, 13—Jam.v.15. ' The second is praise, to which arg affixed these promises, 1 Sani. ii. 30.—Ps. 1, 23.—Ixviii. 5,6. The third is preaching, to which Matt. xxviij. 20,—John v. 25. The fourth is reading the word, to which Psal. xix.—Prov. i. 4. bette Ys The fifth is fasting, to which Jam. iv, 9, 10.— Matt. yi. 18, . The sixth is meditation, to which Psal. i, 2.— Prov. xiv, 22.—Phil. iv. 8, 9. . The seventh is examination, to which 1 Cor. xi.. $1.—Gal. vi. 4. _ The eighth is sanctification of the Lord’s day, to _ which Isa, Iviii. 13, 14.—lvi. 2.—Jer. xvii. 26. _. The ninth is reproof, to which Prov, xxiv, 25, VI Pe ays _ The tenth is almsgiving, to which Psal, xli. 1, 2 $.—Luke xiv. 13, 14. , : _.. The eleventh is waiting on God, to which Isa. | x1. 31.—xlix. 93,—Ixiv. 4. | alee | 2. For the exercise of faith concerning these promises, that we may live by them, go we to ‘meditation and prayer. | AK For meditation, consider :—~ . 1. That God deals graciously with his people. He might out of his absolute sovereignty, command. only, and we were bound to obey in every of these duties ; but he is pleased (the better to.quicken us to obedience) to annex these gracious promises. - 172 2" That as he is gracious to us, so we should be cheerful in our duties to him: this cheerfulness of service is the very best fruit of faith ; by faith Abel brought of the firstlings of his flock, and of the fat: thereof, an offering to the Lord. By faith David went with the multitude unto the house of God, with the voice of joy and praise. It is. the voice of | faith, I will sing and give praise with the best member I have. ne ‘ 9. For prayer, observe this method: irene _ 1, Acknowledge the goodness and free grace of God in these promises: “O Lord, why shouldst thou allure me to that which I am every way bound: to? If had none of these pronecey Athena lbedds in hand a world of mercies, which: infinitely bind me to duty; and wilt thou yet add this and that promise, to this and that duty? Oh! miracle of mercies! Oh! the goodness of God!” 2. Bewail your own dulness and sloth to the duty: “And yet (O Lord) how dull, and remiss, and slight am I in the practice of this or that duty ?”” Thou hast said, ‘Cursed is the man thaf doth the — ‘ work of the Lord negligently :’ **O'! then what is my portion? No marvel if I feel no ‘power, no gweet in the ordinancies whilst Ideal partially, hear — perfunctorily, pray coldly, labour not ‘to feed on the promise. O Lord, thou lovesta cheerful giver, f but my services’ are maimed, corrupt, dead, su-. perficial, and very uncheerful.” HAL 2 ean Te 3. Importune the Lord to quicken your dead hearts to the duty; so prays’ David, * Teach me to —My soul rejoiceth in thee my God, my spirit shall bless thy name for eee tee everand ever.” ~ SI ig omfg 9 2 Of the Manner of this Life of Faith in regard to, ss ee others. | yy E have done with the f r¢ lises that concern ourselves: now follow such special promises as we find.in holy writ concerning others ; and they have. 175 reference, either to ourown family, to godly society farther enlarged, or the church of Christ. 1. The members of our family are, husband and wife,—parent and child,—master and servant. 1. For husband and wife, they. have promises from the Lord, Ps. cxxviiii—Proy. xxxi, 28.—and xi. 16.--Job v. 25, ; * 2. For parent and child, God hath made a gra- cious covenant with them, Gen. xvii. 7, 9.—Acts ii, 39.—Jer. xxxii. 39.—Prov. xx. 7.—Good pa- rents (though poor) leave their children a good pa- tsimony, for they have laid up many prayers for them in heaven, and they leave God’s favour for _ their possession, and his promises for asure inherit- e ance, Ps, xxxvii. 25, 26.—Prov. xi. 21.—Ps. cxii. 2.=—and xxv. 13.—and xxxvii. 29.—Prov. xiii, 22, Isa. xliv. 3, 4.—Liv. 13. And children obeying their parents have these promises, Exod. xx. 12.—Eph. vi. _ 2.—Jer. xxxv. 18, 19.—Prov. i. 8, 9.—and vi. 90. 3. For master and servant, they have sweet pro- _ mises, Prov. iii. 33.—Job viii. 16 Bray, Kive Ll, - - especially the servant, that is truly obedient, Col, iii, 28, 24.—1 Pet. ii. 19. - er Here consider magistrates, Deut. xvii. 19, 29.— Ps. cxxxii. 18.—and_ ministers, Ps. cv. 15.— Rev. ik 1.—Isa. xlix. 4. | 2. Godly society (out of our own families) hath precious promises, as Prov. xiii. 20.---Mal. iii. 16, _47,---Matt.. xviii. 20. te 3. The church of Christ, whether particular (as | _ public assemblies) hath blessed promises, Isa. xxxiii. 20, 21. lix. 21.---Matt.-xviil., 20.--- 1 Cor. v: 4.---Rey. li. 1.---Ps. xxvi. 8.---and ¢xxxiii. 3.---Mic. iv. 4,11, — _ 12.---or whether general and universal, it hath glori- ous promises, as Matt. xvi. 8.---Isa. xxvii, 3---Ps. cxxw. 2.---Zech ix. 16.---Here come in all the pro- mises ; first, of calling the Jews, as fs. ix.i20.-5- Rom. xi. @3, 26.---Hos. xiii. 14.--and xiv. 2, 3, 4, 5; 6, 7, 8.---Secondly, of bringing in the Gentiles, , a8 [say xlix, 23,---Rey, xxi. .24.~--John x. 16.-- 176 . Isa. Ix, 8, 5, 6.--Acts x. 14.+Eph. fi, 92, 194- Thirdly, otahe destruction of Antiobriet ag Thess. fi, 8-Rev. xvii. 16.--and xviii. 21---where each word hath almost a gradation, in that an angel; a mighty angel taketh a stone, a great stone, even a millstone, which he letteth not barely fall; but casteth into the sea, whence nothing ordinarily is recovered, much less a millstone, thrust from such a hand, and with such force. Now for the exercising of faith concerhing'these ‘promises, that we may live by them, Bo — | meditation and prayer. . nat 1. For meditation, consider, — Pi ite 1. That we have had the peefororuiie of many ; of these promises ; and this may persuade us that the residue (especially of the churches flouris : and of Antichrist’s downfal) is as sure as that f already accomplished; experience shouldstren fas faith, and breed an assured hope in God’s people of the Lord’s most glorious appearing. 2. That the time is now for the Shunidleseaber- i ‘ing, and for bringing in more kingdoms from anti- christ to Christ. What else mean all the shakings in © all the kingdoms of the world? ‘Therefore study we © -this time of God, and in our places and callings, — work with providence now we have a season | to help up the chureh, ‘God’s holy mountain: | For prayer, observe this method: . 1. Confess our former neglect in jie det bgi-rEle- ‘ tions: ““O Lord, Ihave not done: my duty” im my own family, among christians, in the’ churches of Christ, 1 ‘have not performed my vows, served my — -generation, helped onward the building of Zion. — ‘And now, 'Lord, what shall I say, but confess itto thy glory, and my own shame.” 2. Pray for a blessing on others, as- onGar own ; selves; forget not our relations to others in our best — prayers; be importunate Me more-e§| for Zion.---O look upon Zion, esr s. ya e city of oursolemni-— ties; let thine eye ‘seeJerusalem a quiet habitation ; q 177 ming brengitican shal]. not be taken down; Jet not one Of the stakes thereof be removed, nor any of the cords be broken. | 3. Press we the Lord with all his precious pro- mises, either to our families, or Christian societies, or the churches of Christ. We have a promise, that ‘the Lord will create upon every dwelling-place ‘of mount Zion, and'uponithe assemblies, a cloud and ‘smoke by day, and the shining of a flaming fire by * night, for uponall the glory shall be a defence :’-- ** Now, Lord, make good thy word.” Conclude with, I believe, that whatsoever God hath said in any of these respects, he will fulfil it in hisown time; heaven and earth shall pass away, but not one jot, one title of God’s word shall fail. It may be the present things seem contrary, yet ‘God hath said it, and that’s enough for me: If I can but really acknowledge and believe, that God is able to do it, he will then speak from heaven, as he did once on earth.—‘ According to your faith, be. “it unto you,” “PE family Duties. | ane I. Of the Nature of Family Duties. é AuiTHERTO of the duties which concern every man, in-his.own particular, next to them succeed family duties, which ought to be jointly or respec- tively observed by the families and houses of the peo- pleof God. This is implied by that,threat, «Pour out “thy fury, upon the heathen that know thee not, and ‘upon the families that call notupon thy name ;’ and by that example of Joshua, ‘But as for me and my NO. 9. VoL J. Z 178 © house, we will serve the Lord:’ and by that Figs of God, * At the same time, saith the Lord, will Ibe ‘the God of all the families of Israel; and they shall ‘be my people.’ cid dake SECT. If. a iG - Of the Preparatives to Family | Duties — ‘ Now. that we may comfortably carry on these family duties, observe we— Te i os 1. Our entrance into them. _ 2. Our proceedings in them. ahd eaine 4s! 1. For entrance we must lay a good foundation in those that belong to this family: _ {peat 2. In the governor, whose duty it is. Me aia 1. To endeavour ina special manner for know- | ledge in God’s word, and for holiness of conversa- tion; this would tend much to the preservation of his authority, who otherwise will be slighted and disregarded. 2. To marry in the Lord, and then to live chastely in wedlock, that there may be an holy seed. — 3. To beware whom he admits to dwell with’ him. See David’s resolution herein, ‘ Mine eyes * shall be upon the faithful of the land, that they may ‘dwell with me: he that walketh in a perfect way ‘shall serve me; he that worketh deceit shall not ‘ dwell within my house; he that telleth lies, shall ‘not tarry in my sight.’ _ ete hie 2. In the governed, whose duty it is both to join together in the performance of family duties, with their governor, and to submit to his govern- ment. <‘ My son hear the instruction of thy father, ‘and forsake not the law of thy mother, for they ‘shall be an ornament of grace unto thy head, and * chains about thy neck.’ . 3 Lidy 179 (SEL Tug SH. Of the Duties of Governors in General, IN the proceedings of these family duties, we are to consider the duties, 1. Of the governors.—2. Of the governed. ~1. The governors, if (as it were in marriage) there be more than one, as first, the chief governor, to wit, the husband ; secondly, the helper, to wit, the wife ; both these owe duties to their families, and duties to one another. 1. The duties they owe to their families, are,— In general to the whole: in particular, according to their several relations. 1.. That which in general they owe to the whole family, is both to their bodies and souls. 1. To their bodies ; concerning which, saith the apostle,‘ He that provideth not for his own, and ‘especially for those of his own house, hath denied ‘the faith, and is worse than an infidel.’ 2. To their souls: concerning which, some duties they are to perform to the family, and some to require of the family, . : 1. The duties they are to perform to them, are,— 1. To provide that they may liye under the pub- lic ministry; for otherwise how should they be brought into the sheepfold of Christ, if they hear not the voice of the chief shepherd speaking unto them by those whom he hath sent. Miike * 2. To oversee the way of their families, that they serve God : and as in ail other duties, so espe- cially in sanctifying the sabbaths: to this the very. words in the fourth commandment, bind all masters of families: ‘ Remember thou and thy son, and thy ‘daughter, thy man-servant, and thy maid :’-- Where the Lord speaks by name to the governors, as if he would make them overseers of this work of ganctifying of his sabbaths. 180) 3. To offer prayers and praises to the Lord morn- ing and evening... This was David’s practice, ° ‘ Evens and morning, and at noon willl i pray, and ‘cry aloud, and he shall ‘heat my voice.” : 4. To instruct their families privately i in matters of religion, that they may not only profess, but feel the power of religion. This duty implies— 1. A familiar catechising of them in. ‘the prins ciples of religion. .Thus were parents commanded of old, ‘ Thou shalt teach these words diligently unto ‘thy children, and shalt talk of them when thou : ceittest in thine house, and when theu walkest by the way, and when thou liest down, and when thou. ‘risest up.’ _ 2. A daily reading of cripies in their hearing, directing them to mark and to make use of them so Timothy was trained up by his parents, and that from his childhood. 3. A careful endeavouring that ‘they profit by the public ministry: to this end, they must prepare them to hear the word, by considering God’s ordi- nances, promises, and their own necessities. ‘2. They must remember them to look into the word for Christ, and for communion with Christ. 3, They must examine them after the ordinances, what they have learned, and what use they can make of it. 2. Theduties they are to require of the family, are both carefully to frequent the public ministry, and diligently to be conversant in the private wor- ship of God, and constantly to practice all holy and Christian duties ; ; and they are to require these things, not only by telling them, calling on them, catechising them, admonishing them 5 but if they be negligent, by correcting them. Now this correction must ‘be ministered j in wis- dom and patience. 1. In wisdom, whose property it is to find out the right party that committed the fault, to consider of what sort the fault is, to weigh circumstances of 181 age, discretion and occasions; and to look to the mind of the doer, whether negligence or mere sim- plicity brought him to it. fie, : . 2. In patience, whose property it is to make the fault manifest to the offender, that his conscience may be touched therewith; to hear what the offen- der can say in his own defence, and accordingly to allow or disallow ; to avoid bitterness, which sconer will/harden.the heart, than reform the manners of the offender. These rules being observed, and the heart lifted up in prayer to God for direction and blessing, this correction is necessary, as is evident in Gen. xxx. 2.—Prov. Xlil, 24.—and xix, 18. ._ These are the duties that governors owe to fami- lies in respect of their souls; to correct them, ca- techisé them, admonish them, call on them, read to'them, pray forthem, © | crs ) BAAD SECT. IV. Of the Duties of Parents to their Children. THE duties in particular which governors owe to ' the family, according to their relations, areas parents to their children, or as masters to their servants. 1. The duties of parents to the bodies of their children, are in many particulars, but may be all comprised under this one head, a provident care for their temporal good. Qe Rs 1. The first age of a child is its infancy, and 'the first part of its infancy is while it remaineth in the mother’s womb: here the duty lies principally upon the mother, tohave a special care ‘of it, that it may be safely brought forth, i a The next degree of achild’s infancy, is while it ts in the swaddling-band, and remains a suckling | | childs in‘this.also the care more especially lies on 182 the mother, whose duty it is to'take all pains she possibly may, for the education of herchild/) 9 © 2. The second age of a child is its youth, from the time it begins to be of any discretion, till it be fit to be placed forth: now the duty of parents at this time is, L. To nourish, and 2. To nurture their children. Ve ye hel EI. WR » Under nourishment are comprised food, apparel, means for recovery of health when they are sick ; in which if parents provide not for their children, they are worse than infidels: and under nurture, are comprised good manners, a good calling, fre- quent admonition, reprehension, correction, the last remedy, which may do good when nothing else can, Prov. xix. 18.—xxiii. 13. 14. —xxix. 17.) 9) ' g! The duty of parents to the souls of their chil- dren extends itself also to. all times; as,-1. To their infancy, 2. To their youth, 3. To the time of | their parents departure out of this world. 4. The first age of a child is his infancy, and the first part of its infancy, is while jt remaineth in the mother’s womb. Now the duty of parents at that time are these : 1. That they pray for their children; | thus did Rebekah, while the children were quick - inher womb, Those parents that neglecr this duty to their children, consider not rightly that they are conceived in sin. pits Dy 2. That they make sure (so much asin them Hes) that their children be born under the promise, _ or under the covenant, in respect of their spiritual part of it: how? By making sure that they be un- der the promise or covenant themselves. ~ If God in Christ be their God, they may have acomfort- — able hope, that God will be the God of their seed, © according to the promise, ‘I will be thy God, and — ‘the God of thy seed,’ The next degree of a child’s infancy, is when it © is. born ;,and the duty of parents then is, to give up — their children unto God, casting them into the ~ - hands ofhis providence, into the arms of his mercy, b | 183 __ begging for them a gracious acception with God; and to tender them to the ordinance, the sacrament - of baptism, to get the seal of the covenant set upon them. — 2. The second age ofa child, is its youth: now the duty of parents to: their children at this time, is to.train them up in true piety, to bring them up in the nurture and admonition of -the Lord. To this end: | v1. When children begin to read, let them read the holy Scriptures: so was Timothy trained up from a child. bs ) 2. Let children. be catechised constantly from day to day; only with this caveat, that parents deal with their children, as skilful nurses and mothers, do in feeding their children (i. e.) not to give them too much at once; overmuch dulls a child’s under= Standing, and breeds wearisomeness to it. itis most suitable to give them precept upon precept, precept ’ upon precept, line upon line, line upon line, here _ alittle, and there alittle: thus shall they learn with ease and delight, and in time a great measure of knowledge will be gained thereby. persy: ' 3. Let parents declare to their children, the ad- mirable works that God in former times hath done - for his church, especially such works as he hath done in their time. Outward sensible things do best work upon children, and therefore this direction | Was given under the law, Josh. iv: 6, 21. _. 4. Let parents be to their children a good pat- _ tern, leading them to Christ by their examples: this will take place with children, more. than all -precept. 5. Let parents reprove and correct their children for sin ; and that the Lord may sanctify this correc- tion unto them, consider this, O ye parents! Do you observe such and such sins in your children?— Enter into your own hearts, examine yourselves, whether they come not from you: consider how | justly the hand of God may be upon you; aad when 184 you are angry with your children, have an holy _ anger with your ownselves, and use this or the like meditation with your own souls, ‘‘ Lord, shall I thus puvish my own sin in my child ? How then mayest thou be displeased! with me for the too.car-. nal conception of my child: Ut may be, I then lay sn some sin, or I asked it mot-of thee by prayer: be merciful to me, O Lord, and in thy: good: time, shew thou pity on me and my child a ; 6. As children grow in years, and in the know- ledge of Christ, and of justification by Christ, let parents train them up in the exercise of all duties ; as, prayer, meditation, self-examination, watchful- ness, and all means public and: private ; if this be done, the world to come may reap the benefit of their education. Such children: as you bring up, such parents will “they be (when-you are gone)) to their children. . +) Da 3. The last time-to which the duty of parents:ex- tends itself, is the time of theindeparture out,of the world, and then they owe to their childrem good direction, and faithful: prayer- 5 Sadi 1. For direction: when parents observe theirtime to draw near, it is theit duty then especially, to commend some wise and wholeseme precepts unto their children, the better to direct them in«their Christian course. The words of a dyingiparent are especially regarded, and make a deeper impression. 2. For prayer: then is the most proper time for _ parents to pray and to bless all their children... As — they commend their own souls unto God's hands, — so let them commend their children unto God’s | grace. God’s providence and promises, are the Best inheritance inthe world, and if parentsin their © prayers) leave these to their children, they-can ne-~ ~ ver want any thing that is good: Oh! the faithful prayers of parents for their children (especially — when they are leaving their children and going to ‘God) must-needs, in, for, and through Christ, pre- yail mightily with God. =v guna a ea Sa i eas ee I Re eg oat 185 riers eR Coy Of the Duties of Masters to Servants. ‘THe duty of masters to their servants, is either to their bodies, or to their souls. 1. The duty of masters to the bodies of their ‘servants, consists in these particulars, viz. in a due provision of food for them, Prov. xxxi. 51.—and ‘XXvil 27.—In a wise care for their clothing, Prov. xxxi. 21. In a well-ordering of their labour, so as they may be able to undergo it: in their ease, rest, and intermission from labour at seasonable times: | in paying them sufficient wages, Deut, xxiv. 14, 15, —In a careful preserving of their health, and using means for their recovery in case of sickness, Matt. viii. 6. and that not of the servant’s wages, but of the master’s own charge, ‘otherwise they undo not thé heavy burthen, but rather Jay burthen upon burthen. eet Ss aah doatelp ’ _ 2. The duty of masters to the souls of their ser- vants consists in these particulars, viz. Im teaching. them the principles of religion, and all duties of piety :+--in causing them to go to the public ministry ‘of the word and worship of God ;—in taking: ac- count of their profiting by the public and private | ‘meatis of edification ; in’ praying’ for them, and as _ they observe any prace wrought in them, in prais- ing God for it, and praying for the incréase of ity: Mb) t , iG a F aioe ie ee * SECT. VI. | Of the Duties of the Husband and Wife. "THE duties which the chief governor and his helper owe to one another, are either common and - Mutual, or péculiar to éach: _ NO, 4, VOL, I, 2A 186 1. The common mutual duties betwixt man arid wife, are matrimonial unity, and matrimonial chas- - tity ; loving affection of one another, ahd provident care of one for another. | sae Oe SS. Hae _ The former duties pre-supposed ; there ought to be— ; ; Lae ae wily 4h Fo _ 1, A loving and tender-heartedness pouring out of their hearts, with much affectionate dearness, into each other’s bosom. This mutual melting-hearted- ness, being preserved fresh and fruitful, will infinitely sweeten and beautify the marriage state—Now for the preservation of this love, let them consider. __ 1, The compassionate and melting compellations which Christ and his spouse exchange in the can- ticles: ‘My fair one, my love, my dove, my unde- ‘ filed, my well-beloved, the chief of ten thousand.” Such a fervent and chaste love as this, all married couples should imitate. sip Mayan Desaaiae 2. The command of God, ‘Husbands love your- ‘wives,’ Eph. v. 25. and wives (or young women) — ‘love your Husbands,’ Tit. ii. 4. Methinks this charge oftremembered, should ever beat back all heart-risi and bitterness, all wicked wishes that they had never met together. When the knot is tied, every man should think his wife the fittest for him, and évery wife should think her husband the fittest for her of any other in the world. | __ Pee _. 2, A provident care of one for another ; which extends to the body: ‘No man hateth his own flesh, ‘but nourisheth and cherisheth it:’ but especially to the soul; in praying together, for, and with one ye i or another: in taking notice of the beginning and least | measure of grace, and approving the same; in con-. ferring about such things as concern the same, mu-__ es es tually propounding questions, and giving answers *one to another; in maintaining holy and religious exercises in the family, and betwixt their ownselves, _ in stirring up one another to hear the word, : 0 re ceive the sacraments, and to perform all the of God’s public worship. In case the one prove: Cie arts d u 187 uncoverted, let the other wait, and pray, and expect’Gad’s good time: or in case the one bea _ babe in Christ, let the other deal lovingly, meekly, and let our Lord Jesus in his tender-heartedness to. spiritual younglings, teach us mercy this way, wha is said to ‘gather the lambs: with his arms, and to “carry them in his bosom, and gently to lead those “that are with young.’ 2. The peculiar duties of each are— . 1. Of the husband, whose duty it is---1. That he dearly love his wife.---2. That he wisely maintain and manage his authority overher.. _— 1. No question the wife is to love her husband, ’ and a brother to love his brother, and a friend is to’ love his friend, but more especially, is the husband ° to love his wife. To this purpose she is called, the’ wife of his bosom, to shew that she ought to be as_ his heart in his bosom. He must love her at all “times, he must love her in all things: love must: season and sweeten his speech, carriage, actions _ towardsher: love must shew itself in his commands, _ Yeproofs, admonitions, instructions, authority, fami- liarity with her; the rise of which love must not be from her beauty, or nobility, but especially because : she is his sister in the Christian religion ; and an in-: _ heritor with him of thekingdom of heaven; because _ of her graces, and virtues, because she bears him _ children, the heirs of his name and substance, and | because of the union and conjunction of marriage. _ Love growing on beauty, riches, lust, or any other _ slight grounds, soon vanisheth ; but if grounded on _ these considerations, and especially on this union of Marriage, it is lasting and true: the want hereof is _ the fountain of strife, quarrelling, and debate, which _ converts the paradise of marriage into a hell. 2. For the manner of this love, the apostle gives. it thus, ‘Husband’s love your own wives, even as: “Christ also loved the Church.’ Now the love ak: Christ to his church, iscommended to us in these” particulars —— i 188 1. His love was every way free: sé should bus; — bands love their wives, though there’ be nothing in wives’to move them, but merely because beget are their wives. “@. Christ began it to the: chureb, saline "ip chutch could love him: so should husbands begin to love theirown wives. 1 know ‘some wives pre- vent their husbands therein, but the greater is their’ glory. This pattern of Christ should peppery ae their husbands to go before them. ~ 8, The truth of Christ’s love was tohifeavelilg the fruits thereof to his church; ‘he gave himself for ‘it’ that he might sanctify it, and cleanseit, and pre-- ‘sent it to himself a glorious church, not having spot. ‘or wrinkle:’ so must husbands love their wives in truth by guiding them in the way of life; for thie is the true character of a sincere love. 4, Christ’s love is an holy, pure and chaste Liver as he himself is, so is his love; such must be the ~ love of husbands, an holy, pure, and’ chaste love.+-- Away with all intemperate, excessive, or any ways exorbitant pollutions of the marriage bed ; from which, if the fear of God, imitation of Christ, Tove of purity, awfulness of God's all‘seeing eye cannot | draw ; yet that horror, test God:should punish such a couple with no children, or misshapen children, | or with idiots, or wicked children, ‘or-with some. other heavy cross, one would think should be: “a to affright them. - $. Christ ‘having fewtt@bits: oxen joi ltd area ‘the end.’ Such must'be the love of. husbands, firm love, an ‘inviolable love: the ground of it must be | God’s ordinances, and the support-of it must bean inviolable resolution, that no provocation shall ever | change it. ‘Husbands must ‘pass by all infirmities, | endéavouring in love to redress them, if ‘possibly they can, or if not, to bear with ‘them: ~~ The ‘second duty of ‘an husband; is, iselpite | maintain ‘and manage his ‘authority? now the ma- nageing of it consists in two things: Stik. RNB AEN 4 | 189 4. That he tenderly respect her. - 2. That he carefully provide for her. _ 1. He must tenderly respect her as his wife, com- panion, yoke-fellow, as his delight, and the desire of his eyes, and never be bitter against her. This bitterness ordinarily turneth the edge of his autho- rity: if therefore any matter of unkindness arise (as sometimes certainly it will) then must he care- - fully with all gentleness and patience quiet all; and never suffer himself nor his wife to sleep in dis- pleasure. Let not the sun go down upon your wrath or if he shall have occasion to reproye her, he must keep his words until a covenient time, not in presence of others, and then in the spirit of meekness and love. Surely if she be not corrected by a word of wisdom, she will never amend by threats, or rigorious carriage: and if she once begin to lose her shamefacedness in the presence of her husband, it is likely there will be often quarrels betwixt them, and the house will be full of dis- quietness : it is best therefore to deal wisely with her, to admonish her often, reprehend her seldom, never to lay violent hands.on her ; if she be dutiful, . to cherish her, that she may so continue; if way- ward, mildly to suffer her, that she wax not worse. 2. He must carefully provide for her: to this purpose he is called her head, as Christ is head of the church. The head, you know, is the fountain of motion, quickening, life to the body ; so should the husband be as the, well-spring of liveliness. lightsomeness, light-heartedness to his wife: she hath forsook all for him, and therefore she should receive from him a continual influence of cheerful walking, and comfortable enjoying herself. yd. The duties proper to the wife, are these: _ 1. That she be in submission to her husband. 2. That she be an helper to him all her days. 2. Wives must be in subjection to their own husbands. Sarah-obeyed Abraham, and called him Jord: but here is.a case of conscience : | 19@- | 1. What if her husband be a son of Belial, and an enemy to Christ, must she then yield subjection ? Yes? because in ai ofice her husband is, asin 'Gbrist’s stead. The church is compared toa lily’ among thorns, she remains lily- like, white, soft, pleasant and amiable, though she be joined with thorns, which are prickly and sharp: so a wife must be meek, mild, gentle, obedient, though she he matched with a crooked, perverse and: wicked husband; she must in this case remove her eyes from the disposition of her husband’s person to the condition of his place, and by virtue thereof (seeing: he.beareth Christ’s image) be subject unto him, as. unto Christ. . 2, What if her husband command-things cen 4 ry, to Christ, must she. therein be subject >—No, submit as.unto the Lord: if she submits to things’ contrary to Christ, she submits not as to the Lord.’ Conscientious wives must remember they have an’ husband in heaven, as well as on earth, betwixt: whom there is a greater difference than betwixt’ heaven and earth: And therefore in case they bid contrary things, they must prefer God before maa: Christ before all men. 2, Wives must be helpers to their bavbatds ais Now this helpfulness consists in these things: _ as 1. That she be careful to preserve his. person, in: sickness or health, in adversity or ote stb in: youth orold age. — 2. That she learn and labour to pears con- trive and manage household affairs 5 3 for which gk a glorious pattern in Prov. xxxi. 3. That she may help her hus kell, in cea and establishing Christ’s glorious kingdom imtheir, house, and especially in their own hearts. This is that one necessary thing, without which their fa- mily is but Satan’s seminary, and a nursery for hell : This will marvellously sweeten all reproaches cast upon them sa envenomed msi eee reve ieee lates 4 i ‘ml il a 191 Jy scal unto.them their assurance of meeting toge- ther in heaven. | cee Thus much of the duties of governors, we now come to the governed. . i SECT. VIL. Of the Duties of Children to Parents. 1. THE inward duties which children owe to their parents, are love and fear: love, like sugar, sweetens fear; and fear, like salt, seasons love.— here must be a loving fear, and a fearing love.-— Hence the fear of a child, is opposed to the fear of a slave; for a child’s fear being mixed with love; hath respect to the offence with a parent may take; buta slave’s fear, which is ordinarily mixed with hatred, hath Tespect to nothing but punish- ment which his master may inflict upon him. > This love-like fear is so proper to children, that the awful respect which the saints bear to God, is calleda filial fear. Children have received their substance from the very substance of their parents, and there- fore they are-to perform this duty of love and fear > to them. 2. The outward duties, or the manifestation of this love and fear in childien, appears. i+ 1. In their reverence, in speech and carriage.— They must give to theirparents reverent and holy titles,"meek and humble speeches, obeisance as becomes their age and sex.’ Thus Joseph and So- - lomon bowed, the one to his father, and the other tohis mother. Contrary. thereto. is. mocking and despising father and mother 3 of which said: Solo- mon, ‘the eye that mocketh at.his father, and de- *spiseth to obey his mother, the ravens of the valley _ “shall pick it out.’ A-phrase that set forth the end of a notorious malefactor, that: is hanged in the - air till the rayens pick out his eyes, my 192. 2. In their obedience to the commands, instruc- tions, reproofs, and corrections of. their parents, Eph. vi. 1.—Prov. i..8, 9.-The reason is, because of God, whom the father represents, children must remember, that whatsoever they do to their parents, they do it to God; when they disobey them they disobey God; when they please them, they please God; when their parents are justly angry with them, God is angry with them, mor ‘cam they re- cover God’s favour (tho’ all the saints of heaven | should intreat for them) till they have submitted themselves to their parents; only with this limi- tation, that they submit or obey them in the Lord, Eph. vi. 1. ‘ Pee RCA | 3. Intheit recompense. This isa duty whereby children endeavour (as much as in them Ties) to repay what they can for their parents’ kindness, care, and cost towards them, im-way of thankful: ness,. In sickness fhey must visit them; in wart they must provide for them; in time of danger they must endeavour their protection. ie rabid 4h SECT. VITA © aM Of the Duties of Servants to their Masters. — ? DUTIES of servants to their masters, are-either — inward as fear; or outward, as reverence and obedience. he eae rar. Oe 1. The inwardduty isfear: ‘servants, be subject ‘to your masters with all fear, and. account them — ‘worthy of all honour.’ So proper is this fear toa — servant, that where it is wanting, there is a plain denial of his master’s place and power. ‘If Fbea 4 ‘master, where is my fear,’ said God? I mean not — slavish fear, as when a servant fears nothing but th revenging power. of his.master; but an awf of provoking his master, so that it makes hir 4 193 sider every way how he may please him; and sucha ‘fear draws him on cheerfully to perform his. duty, 2. Outward duties which issue from this:fear, are reverence and obedience. : 1. Reverence, which is manifested in speech and ‘catriage. Thus servants must give reverent titles to their masters, as'father, lord and master, &c. They must yield obeisance to them; as ‘the children ofthe “prophets, when ‘they saw thatthe spirit of Elijah “rested on Elisha, came to meet him, and-bowed “themselves to the ground before him.’ 2. Obedience, which hath respect to the com- “mands, instructions, reproofs and corrections oftheir ‘masters, 1 Pet. ii.:18,:19, 20. «But:here is a case or two of conscience. : 1. How far they must obey; or what is the ex- ‘tent of servants’ obedience to masters.—-The apostle answers, ‘servants, obey inall things yourmasters ac- ‘cording to the flesh.” It is notsufficient that servants perform well their duties in some things : :they must do it in all things, yea in things that may be against their own liking, if their masters will - have it ‘so. Like as’ Peter, when Christ bid him launch out into the deep, and let down his net for adraught, ‘he © ‘ answered, master, we have toiled all the night, and ‘have taken nothing: nevertheless, at thy word I * will let down the net.’ So must servants say, when they have a peremptory command, though contrary - to their own judgments. ‘This or that in all hu- “‘mility I suppose, nevertheless, at your word I ‘will let down the net, I will do as you please.” 2. But if God and a master should command ‘contrary things?—In such a case the apostle sets down an excellent limitation in these four phrases, (1. As unto Christ. 2. As the servants of Christ. 3. Doing, the will of God. 4. As to the Lord.) All these imply, that if masters command their ser- vants any thing contrary to Christ, they may not yield to it: upon this ground the midwives of the “Hebrew women would not kill the Hebrew chil- NO. 5. VOL, 1 “2R 194 dren, they feared God,.(said the text) and did riot as the king commanded them, In this case Joseph is commended in not hearkening to his mistress 3 and the servants of Saul are commended for refusing -toslay the Lord’s priests by their master's command. When masters command or forbid any thing against God and Christ, they go beyond their commission, and their authority ceaseth; so that servants may say, we ought to obey God rather than man. v [have now run through the family, and informed . you of the duties both of governors and governed. Christians, look within you, look about you, that man is not a good man that is not good in all his relations. The same God that requires us to serve ~ him as private persons, requires us to serve him in | our relations: and therefore though you be never so careful of your duty in the former respect, yet you may goto hell for neglecting your duties, as masters, servants, wives, parentsorchildren. Though if you should be good in one relation, yet if you endeavour not to be good in every relation, you shall never go f to heaven: for the same God that commands youto © serve him as amaster, commands you to serve him as © a father, as an husbahd. ‘And he that keeps the ‘ whole law, and offends in one point, is guilty of all.’ - DLooking unto PHesus: OR THE SOUL'S EYING OF JESUS, AS CARRYING ON THE GREAT WORK OF MAN’S SALVATION. ; ta : LOOKING UNTO JESUS IN HIS DEATH. a Oe CHAP. L ae Srct. I. Of the Day of Christ’s Sufferings, — divided into Parts and Hours. THE Sun of righteousnesss, that arose with healing A we shall now see go down in a ruddy cloud. — And > id aA oe 195 _ in this piece, as in the former, we must first lay down the object, and then direct you to look upon it. The object is Jesus, carrying on the work of man’s salvation during the time of his sufferings; we shall observe them, as they were carried on successively sin those few hours of his passion and death, The whole time of these last sufferings of Christ, I shall reduce to somewhat less than one natural day ; day before us, consisting of twenty-four hours, and begin with the evening, according to the beginning of natural days from the creation, as it is said, ‘the ‘evening and the morning made the first day.” In this revolution of time I shall observe these several » passages—- _ Fis ‘1. About six inthe evening, Christ celebrated and eat the passover with his disciples, at which time he instituted the sacrament of the Lord’s supper, and this continued until the eighth hour. 2. About eight in the evening, he washed his dis- ciples’ feet, and then leaning on the table, pointed _ out Judas that should betray him; and this conti- nued until the ninth hour, — 3. About nine in the evening (the second watch _ in the night) Judas went from the disciples; and in _ the mean time, Christ made that spiritual sermon, _ and afterwards that spiritual prayer recited by John; John xv, xvi, xvii, chapters; and this, (together _ with a psalm they sung) continued at least until the ’ _ tenth hour, That which concerns his passion, fol- - lows immediately upon this; and that only I shall | take notice of in my following discourse, | ae ___ This passion of Christ [ shalll divide between the fight andday, 1. Forthe night, and his sufferings therein, we may observe these periods; oh. 1. From ten to twelve, he goes over the brook Cedron, to the garden of Gethsemane, where he | prayed earnestly and sweat blood. = | 196 2. From twelve to three, he is betrayed, bound, brought to Jerusalem, and carried into the house of Annas, the chief priest. RS 8 From three until six, they led him from Annas to Caiaphas, when he ‘and all the priestsof Jerusalem sét upon Jesus Christ ; and there it was that Peter’ : denied Christ, and at last the whole sanhedrim gave® their consent to Christ’s condemnation. ~~ Pes 4, At six in the morning, about sun-tising, our - Saviour was brought unto Pilate, and’ Judas tscariot hanged himself.—About seven, Christ is carried to Herod, who the year before had put John the Baptist to death.—At eight, our Saviour is rettirned to” Pi- late, who propounded to the Jews, whether they — would have Jesus or Barabbas loosed? About the ninth, (which the Jews call the: third’ hour of the day) Christ was whipped, and crowned with thorns, _About ten, Pontius Pilate brought forth Jesus out: of the common hall, saying, behold the man! and then in the Place called Gabbatha, publicly:con- demned him to be crucified. About eleven, our ~ Saviour carried bis cross, and was brought tothe place called Golgotha, where he was fastened on the’ | cross, and lifted up, ‘as Moses lifted up theserpentin — ‘the wilderness:’--A bout twelve (which the Jewscall’ — the sixth hour) that supernatural eclipse of the’ sun‘ — Happened.—And about three in theafternoon (which: _ the Jews call the ninth hour) the sun now beginning to reteive his light, Christ cried, it is finishe and, commending his. spirit into his Father's hand, gave: up the’ ghost. I shall add to these, that about four in the afternoon, our blessed Saviour ‘was’ pierced’ with a spear: and about five (which the Jews call’ the eleventh, and the last hour of the: day) he was! buried by Joseph of Arimathea and Nicodemus:—*_ So that in this round’ of our natural day, you-see the wonderful transaction of Christ’s sufferings: © & i | 5 3 197 SECT. I. - Of the Brook over which Christ passed. ‘THE first passage of that night, was Christ’s go- ing over the brook Cedron, to the garden of Geth- semane. ‘When Jesus had spoke these words, he © went forth with his disciples over the brook Cedron, _ ©where was a garden, into which he entered, and _ Shis disciples.” ~ ol at Nae Sea | In this: passage, observe we these particulars. 1. The river over which they passed. II. The garden into Which they entered. UI. The prayer he made. IV. The agonies he'suffered. «© “1. He and his disciples went over the brook. Ce- dron.* So it was called (say some) from the cedars that grew along the banks; or (say others) from the darkness of the valley, so kader signifies dark- ness; and this was done to fulfil a prophecy: he shall drink of the brook in the way. By the brook, we may understand mystically the wrath of God, and rage of ‘men. the afflictions which befel Jesus _ Christ ; and by his drinking of the brook, Christ’s énduring afflictions.’ 9 = =) ' 2.'In the way, he hath a serious conference with hisdisciples : so the evangelists ; ‘ and when they had “sung an hymn, they went out towards the mount of “olives, and then saith Jesus unto them, all ye shall be “offended because of me this'night; for it is written, _ ‘I ‘will smite’ the shepherd, and the sheep of the _ *flock’ shall’ be ‘scattered ‘abroad.’. Christ now _ begins the story of his passion: the shepherd shall be smitten ; ‘and he proves it from the prophecy of the prophet Zech. xiii. 7. * Awake, ‘*O sword, “against my shepherd; and ‘against the man that is “my fellow.—Smite the shepherd, and the sheep “shall be’ scattered abroad.’ God the Father is here brought in, as'drawing and wlietting his sword and calling upon it, todo'execution against Jesus Christ. 198 Christ’s sufferings were long since resolved on in the councils of heaven ; and now in the way, ‘the only ‘begotten Son which lay in the bosom of his Father,’ reveals this story ; he tells his disciples, ‘it is written, ‘| will smite the shepherd, and the sheep of the ¢ flock shall be scattered.’ ¥ The disciples, hearing this, are amazed; Peter, who seems boldest, speaks first ; “‘ Though all men should be offended because of thee, yet willl never be offended.” O rash presumption ! it appears in. these particulars :—1. Peter prefers himself before the rest, asif all the other disciples had been weak, and he only strong; “Though all should be of: fended, yet will not I? 2. Petercontradicts Christ, with a few bragging words; as if he had said, what. though Zachary hath said it, yet Iwill never do it; “Though I should die with thee, 1 will not deny thee.” 3. Peter never mentions God’s assistance ; whereas, the apostles’ rule is,“ Ye ought ~ “to say, if the Lord will we shall live, and do this, ‘and that;’ so Peter should have said, ** By God’s assistance I will not be offended, by the Lord’s help I will not deny thee,” 4. Ah, my brethren! let us remember, we are pilgrims and strangers upon earth, and our way. lies over the brook Cedron; we cannot expect ta enter with Christ into glory; but we must first grink “of the brook in the way;” that As, we must endure many afflictions, variety of afflictions, You will say, “this is an hard saying, who ean bear it?” When Jesus told his disciples of his suf- ferings to’ be accomplished at Jerusalem, Peter, takes the boldness to dehort his Master, ‘be it far ‘from thee, Lord, this shall not be unto thee’:’ Jesus thereupon calls him satan, meaning that no greater contradictions can be offered to the designs ofGod, | than to dissuade us from sufferings. There is too ~ much of Peter’s humour amongst us; O this doc- trine of afflictions will not down with Antinomians ; and hence we believe: we have our congregations, 199 so thin, in comparisori of some of theirs; they that can break off the yoke of obedience, and present heaven in the midst of flowers, and offer great li- berty of living under sin, shall have their schools’ filled with disciples; but they that preach thecross, and sufferings, and afflictions, and strickness of an. holy life, shall have the lot of their blessed Lord ; that is, they shall be ill thought of, and deserted: and railed against. Well, but if this be the way that Christ hath led us, let us follow him over the brook. | RAR aS CP I. Of the Garden into which Christ entered. Matruew relates it thus: then cometh Jesus with them unto a place called Gethsemane ; that is, a valley of fatness: certainly it was a most fruitful and pleasant place, seated at the foot of the mount of olives: accordingly John relates it thus: Jesus went forth with his disciples over the brook Cedron, where was a garden; I believe it is not without reason, that our Saviour goes into a garden.—1. Because gardens are solitary places, fit for medita- tion and prayer; to this end, we may find Christ sometimes in a mountain, and sometimes ina gar- _den. 2. Because gardens are places fit for repose _ and rest, when Christ was weary with preaching, _ working of miracles, and doing acts of grace in Jerusalem, then he retires into this garden. 3. Because a garden was the place wherein we fell, and therefore Christ made choice of a garden, to begin the work of our redemption. 4. Christ goes into this garden, that his enemies might the more easily find him out: the evangelists tell us, ‘Judas, ‘which betrayed him, knew the place for Jesus often- “times resorted thither with his disciples ;’ sure then : ie ae oO 0. he went not thither to hide himself: but ratherst expose himself, ‘to appear first in the field, and te ‘receive his enemies. Thus it appears to call th -world, that Christ’s death was voluntary. H poureth forth his soul unto death (saith the prophet’ the gave himself for our sins (saith the apostle); nay, himself tells us ‘therefore doth my Father love me; “® because I lay down my life: no man taketh it from “me, but I lay it down of myself; Ihave powerto lay *it down, and I have power to take it up again.” SECT. AY¥.. ; eid whdekteas Of the Prayers that Christ theré made. - i a a ‘ag ty ee rhea J ESUS entering the garden; 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 « yas, that they only should see of how great glory he would disrobe himself, forour sakes —— 9 -He betakes himself to his great antidote, which himself ‘prescribed to all the world; he’ prays to‘his "heavenly Father; hekneels down; and:not only so, but falls flat upon the ground ; he prays with an) in- ‘tention, great as his sorrow and yet with a-submis- sion so ready, as if the cup had been ‘the most: indif- ferent 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 asi will,butas thou. ,wilt’ In this prayer observe we these particulars : 1. The person to whom he prays, O my Father. (2 The matter for which ‘he prays; let this cup: pass from. me. 3: The limitation of! this prayer; if it be possible, and if it:be thyowill. : } 1. For the person ‘to whom he prays ; oo ee J. The great: pain that he must endute ; vies bak , fettings, whippings, bleedings,. crucifyings all. the torments from first to last throughout all, his, body. ; all these now come into his mind, and all these were put into the cup of which he must drink. | |. - 2, The great shame thathe must undergo, Now came into his thoughts, his apprehending, binding, judging, scorning, reviling, condemning: and, OQ, whata bloody blush comes into the face of, Christ, whilst in the cup\he sees these ingredients ! 5. 3. The, neglect of men, notwithstanding both his pain and shame. I look upon, this, a grea cut to the heart of Christ, than both. the farmer ; when he considered, that after all his sufferings and _ reproaches, few would regard. This was a, bitter ingredient ! naturally men. desire, if they cannot be — delivered, yet to be pitied: but, when. it comes to this, that a poor wretch: is unden many. sufferings, and finds none to regard, it is an heavy case; hence ~ was Christ’s complaints: ‘Have ye no regard, O — ‘all ye that pass by the way ? consider, and,behold © ‘ifeverthere were sorrow like untomy sorrow!:,Christ i complains, not of the sharp pain he areal of oe ad 208 . this, have ye no regard? hecries not out, O deliver meand save me; but O consider and regard me ; as if he had said, all that I suffer, | am contented with, | regard it not; only this troubles me, that you will not regard; it is for you that £ tndure all this ; and do you so look upon it, as if it nothing at all concerned you? Christ is willing to redeem us with his own precious blood, but he saw many to pass by without any regard, yea, ready to trample his precious blood under their feet, and to aceount the blood of the covenant an unholy thing: this was enother spear in the heart of Christ, a bitter in- gredient in this cup. _ 4. The guilt of sin which, he was now to under- go; upon him was laid the iniquity of us all. Alt ‘the sins ef all the world, from the first creation, to the last judgment, were laid on him: O ! what a weight was this! surely one sin is ike a talent of lead; O.} then, what were so many thousands of millions? the very earth itself groans under the weight of sin until thisday. David cried out, that — ‘ his iniguities were a burthen too heavy for him to ‘bear.’ Nay, God himself complains, ‘behold, I am ‘ pressed under you, asa cart is pressed that is full ‘of sheaves,’ Then no wonder if Christ, bearing alb the sins of Jews and Gentiles, bond and free, cry eut, my soul is heavy; for sin was heavy on his: soul.—‘ Christ, his ownself, bare our sins in his own ‘body. on the tree.’ How bear our sins on the tree, but by his sufferings? And he hath laid on him _ the iniquity of us all ;—How laid on him, but by imputation ; ‘And he hath made him te be sin for us, ‘who knew no sin.” How made sin fer us? surely: there was in Christ no fundamental guilt ; no, but he was made sin hy imputation: he was our surety, _ and so our sins. were laid on him, im order to punishment ; as if now in the garden, he had said to. his Father, “Thou hast given me a body: as F have taken the debts and sins of all the world, upon’ | The, Come now, and arrest me as the only. pay~ 204. : master. Lo! here Iam to do and suffer for their _ sins, whatsoever thou pleaseth.” Psal. xl. 6, 7, 8, Heb. x. 4, 5, 6, 7, 8, 9. Now this was ‘no small matter ; little do we kuaw or consider, what is the weight and guilt of ‘sin. And this bbe! another ingredient in Christ’s cup. iahs 5. The power and malice of Satan 3 Ay devil had full leave ; not as it’ was .with Job; do what thou wilt, but save his life; No, he had a commis- sion without any such limitation ; the whole power of darkness was let’ loose to afflict’ him, asfaras pos: sible he could; and this our Saviour intimates, when he saith, that the prince of this world cometh: Now was it that the world must be accomplished; thou shalt bruise his heel. If we look on the devil in respect of this evil nature, he is compared. tov |) roaring lion: not only is he ‘a lion, ‘but ° @ roaring’ lion; his disposition to’ do mischief, is ‘always’ wound up to the height; and if we look on’ the devil in’ respect of his power, there is no part of our souls or bodies that he cannot reach ; the’ apos- tle describing his* power, gives him’names above: the highest comparisons; as principalities, powers, rulers of the darkness of this world; spiritual wick-' edness above. Devils are not only ‘called’ princes, ‘but principalities ; not only mighty; but ‘powers ; not only rulers of a part, but of all the darkness ‘of all this world ; not only wicked spirits, but spirié tual wickedness ; not only about us, but above us 5 they hang over our heads continually: you know’ what a disadvantage itis to have your enemy to get the upper ground ; and this they have naturally, and always. © then, what ‘a combat must this’ be; © when all the power, and-all the malice, of all the devils in hell, should by the permission of God, arm: dhunrantinns against the Son of God. ‘Surely this was a bitter ingredient in Christ’s cup. ~ 6. The wrath of God himself; ' this, above all, tiled the most bitter dreg ; it layin the bottom, and Christ must drink it also. The Lord hath afflicted’ | 205 me in the day of his fierce anger ; God afflicts some in mercy, and some in anger ; this was in his anger ; and yet in his anger God is not like to all ; some he afflicts in his more gentle and mild, others in his fierce anger; this was in the very fierceness of his anger. Christ saw himself bearing the sins of all, and standing before the judgment seat of God; to this end are those words, ‘ now is the judgmentot this ‘world; and the prince of this world shall be cast out. Now is the judgment of this world, as if he had said, now I sée God sitting in judgment upon-the world ; and as a right representative of all the world ; here I stand before:his tribunal, ready to undergo all the punishment due to them for their sins: there is no Other way to save their souls, and to satisfy justice, but that the fire of thy indignation should kindle against me ; as if he had said, ‘I know it is a fearful ‘thing to fall into the hands of the living God: I know ‘Gods aconsuming fire ; whocan stand before hisin- ‘dignation? and who can abide in the fierceness of “his anger ? his fury is poured out like fire, and the ‘rocks are thrown down by him.’ But for this end came I into the world. O my Father, I will drink thiscup. Lo! here is an open breast; come, prepare the armoury of thy wrath, and herein shoot all the arrows of revenge —And yet, © my Father, let me _ not be swallowed up by thy wrath ; there is in me | flesh and blood, in respect of my humanity, and ‘my _ ‘flesh, trembleth for fear of thee ; [ am afraid of thy _ ‘judgments ;’ O! if it be possible, ‘if it be possi- ‘ble, let this cup pass from me.’ SECT. V. Of the Agonies that Christ suffered. | Curist’s rics the wade, was either before or at his apprehension; his passion before is de- - clared, 1. By his sorrow. 2. By his sweat. 206 1,. For his sorrow; the evangelists diversely relate it: ‘He began to be sorrowful and very heavy, (saith “ Matthew); He began to be sore. amazed, and to be « very heavy, (saith Mark): And being in am agony, he ‘ prayed more earnestly, (saith Luke); Now is my soul ‘troubled, and what shall I say ; Father, save me from ‘this hour; but for this cause came I unto this hour,’ -gaith John. Allavow this sorrow to be great,and sa it is eonfessed by Christ himself: ‘Them saith he ‘unto them, my soul is exceeding serrowful, even €unto death.’ Ah christians! who can speak out this sorrow? The spirit of a man will sustain bis if- firmity, but a wounded spirit whe can bear? Christ's soul. is sorrowful; or, if that be too flat, his soul is exceeding sorrowful, ar, if that language be too low, his soul is exceeding sorrowful, even unte death; such, and so great is that which is used to — be at the very point of death ; and such as were able to bring death itself, had not Christ been reserved to. an heavier punishment. Many a sorrowful soub — hath been in the world; but the like sorrow to this,’ was never since the creation. Surely the bodily — torments of the cross, were inferior to this agony of — his soul: it was a, sorrow unspeakable. | _ 9. § And his sweat was, as if were great drops of | “blood falling down to the ground.’ ©. Hisisweat was, as it were blood. Here is the finst step, his, sweat was a wonderful sweat, not a sweat of water, but of red. gore-blood. df plea? 3. Great drops of blood, This bloody sweat of Christ, came not from him im small dews, but im great drops; they were drops, and great drops of: blood, thick drops ;/amd hemee it is concluded as — preternatural; for though in faint bodies, a subtile, thin blood, like sweat, may pass through the pores: . of the skin. ; that. through the same .peres, thick and great drops of blood should issue out, could not be without a miracle. » > * tothe ground; great drops, and: thpse sa manys, oo Se LARA DY 4, They were great drops of blood, falling dewn, 4 f Hl 207 that they went through his. apparel, streaming down to the ground... Now was it, that his garments were dyed with crimson... That of the prophet, though spoken:inm- another sense, yét in some respect may be applied to this; ‘ Wherefore art thou réed in thine ap- ‘parel, and thy garments like him that.treadeth the ‘wine fat?’ O whata sight was here! His head an | members are all on a bloody sweat, hissweat trickles | down tothe ground. O happy garden, watered with | such tearsof blood! how much better are these rivers than Abana and Pharphar, rivers of Damascus 3 yea, thanail the waters of Israel; yea, than all those Tivers that water the garden of Eden ?— ' Thus farof Christs passion before his apprehen- sion.. And now we may suppose it about midnight, the very time which Christ called the hour, and ‘power of darkness.’ What followed from twelve until three at night, we shall. discover in the next section. ‘ Neute a | SECT.. VI. Of Judas’s Treason, Christ's. apprehension, binding, ae and leading: unio Annas. ‘a ' By this’ time, the traitor Judas. was arrived at Gethsemane, and being near the garden. door, Jesus | goes to his disciples, and calls them: from. their _ sleep; by aniirony (as.some think) he bids them “Sleep on now, and, take their rest ;’’ meaning if _ they could: but withal adds, ‘Behold, the hour is at ‘hand, andthe Sonof man is betrayed into the hands: ‘of sinners); arise, let us be going ;. behold he is at ‘hand that. doth betray me.’ That it might appear _ he undertook his sufferings with choice, he not-only _tefused to fly, ‘but. calls his apostles to rise, that they might meet his murderers, And now they 508 come with swords and staves; or, as John adds, ‘with lanterns and torches, and (Judas going before ‘them, and drawing near unto Jesus to kiss him) they took him, and bound him, and led him away to « Annas first.’ a eee hans “In this period, I shall observe; 1. Judas’s treason. 2. Christ’s apprehension. $. Christ’s binding. 4. Christ’s leading to Annas. i ARDS, ae 1. Judas’s treason: ‘ And while he yet spake, be- ‘hold amultitude, and he that was called Judas, one ‘of the twelve, went before them, and drew near unto a { (one aoe, 209 again, and they still persist in. their enquiry after him ; he tells them once more, ‘ fam he ;’ he offers himself to be sacrificed; only -he sets them their bounds, and therefore he secures his apostles to - be witnesses of his sufferings. In this work of re- demption, no man must have an active share besides himself; he alone was to tread the wine press: ‘If ‘therefore ye seek me, (saith Christ) let these go their ‘way.’ Thus he permits himself to be taken, but not his disciples. ; : 3. For Christ’s binding, the evangelist tells us, * That the band, and the captain, and the officers of ‘the Jews, took Jesus,and bound him,’ they bound his’ hands with cords ; certainly they wanted no malice, | and now they wanted no power, for the Lord had _ given himself into their hands. Binding argues base= _ ness; fools and-slaves were accustomed to be bound, - _ and so were thieves; abut is our Saviour numbered. _ amongst any of these? O yes! ‘In that same hour, said Jesus to the multitude, -are ye come out as _ against a thief, with swords and staves 2’ © won- _ derful condescension of Christ! He that was ami- _nently just, is reputed a thief ; he that was equal with God, is becomea servant; he that was stronger than Sampson, is bound with cords, and as a lamb, _ continues bound for the slaughter; and thus began our liberty, from sin, and death. Christ was faster _ bound with his cords of love, than with iron fetters; his love was strong ag death; it overcome him who is invicible, and bound him who is omnipotent : the Jews cords were but the symbols and figures, but the dear love, the tender bowels of Jesus Christ were things signified. . 4. For his leading to Annas, John records, that ‘they led him to Annas first, for he was father-in-law to Caiaphas, who was the high-priest that same year. 1. They led him away; they snatched, hauled him from the garden back again to Jeru- salem, over the brook. Cedron.—g. They led him first to Annas; he was chief of the Sanhedrim, NO. 6. VoL, 1 2D a ——— father-in-law. to. Caiaphas, and high priest;the next year following. - ‘ gd! Que ee Come, christians, let) us, lay our hands, upon our hearts, and cry, ““O my pride! O my, coyetousness! “.Q my malice and revenge! Oj; my unbelief! O “| myunthank fulness! O my uncharitableness to the © “needy, members of Christ! These were the rout, “sthese were. they that led, and. dragged, and drew — ‘Jesus (asitiwere) by.the hair of hishead; these were _ “ they that pulled him forwards, and shewed him in. — “ es ae a 219 Was the uncreated wisdom of the Father reputed a fool? No wonder if we suffer thousands of re- proaches. We are madeaspectacle unto the world, and to angels, and to men; we are fools for Christ’s sake.—We are made'as the filth of the world, and are the off-scouring of things unto this day... Chris- tians must wear the badge and livery of Jesus Christ: we cannot expect to fare better than our master. Ml never knew Christians in better temper than when they are styled by the name of puritans, hypocrites, formalists, or the like. ve ete ft 00 Sig 5 Let us not judge of men by their. outside garments. Wisdom is often clad in the coat of a fool. | Let us admire at the condescension of Christ, who came down from heaven toteach us wisdom. Wis- dom itself was content to be counted a fool, that those who are accounted the foolish things of the world, might be wise to salvation. Do not we set Christ at naught ; Do not we mock him, and array him in agorgeous robe? Whatsoever we doto one of the least of his saints, he tells us that we do it to himself, Matt. xxv. 40, 45. and have we not dealt thus with his saints? Have we not dealt thus with his ministers? When Elisha was going up to Bethel, ‘There came little children out of the city, and mocked him, and said unto him, go up thou bald head, go up thou bald head.’ A reproach of a bald head, round; head, given fo.a faithful, Elisha, or a " minister of Christ, proclaims you as bad as those little children, yea, as bad.as Herod, and his men of / war. Such Herods were a little before the destruc- tion of Jerusalem. Some there were then ‘that mocked the messengers of God, and depised _his words, and misused his prophets, until the wrath of the Lord/arose against his people, until there was ho remedy.’ the iz - ot : 220 SEG Eeeldeaaeele Of Christ and Barabbas compared; and of the Question debated betwixt Pilate and the Jews. ABOUT tight in the morning Christ is returned to. Pilate, who propounded to the Jews, whether they would have Jesus or Barabbas loosed unto them. — “ Ye have a custom (saith he) that I should release — “unto you one at the passover, will ye therefore that ~ «“Trelease unto you the King of the Jews? Then “cried they all again, saying, not this man, but Ba- — rabbas. Now Barabbas was a robber.” It issup- — posed, that in this passage Pilate endeavoured Christ’s — liberty ; he knew that for envy they had delivered him, and he saw that Herod had sent him back uncon- demned ; and therefore now he propounds this me- — ‘dium to rescue him. ‘Whom will ye that Irelease — “unto you, Barabbas, or Jesus, which is called Christ?” — In prosecution of this passage, I shall observe, T. : Who this Barabbas was. 2. What is the difference betwixt him and Christ. 3. How they vote. 4 — Pilate’s query upon the vote. 5. Their answer to — hisquery. 6. His reply unto their answer. 7. The — reduplication upon his reply. wehod Bik Aare For the first, what was this Barabbas? “One | « that had made ‘insurrection, and committed’ mur- — “der inthe insurrection.” Mark xv. 7. One that — ‘was the greatest malefactor of his time; and must he be taken, and Jesus cast? Come Spt “For the second, what the difference ‘is betwixt — him and Christ. Let us weigh them in the balance, — -and we may find, 1. Barabbas was athief, and by “violence togk away the bread of the needy, but Christ was a feeder and supplier of their needs. 2. Barabbas was a murderer, and had slain the living; but Christ was the Saviour, restoring life unto the dead. 3. Barabbas was aman of blood, Qa but Christ was a meek and quiet spirit. Here is a competition indeed, the author of sedition with the Prince of Peace; a murderous mutineer with a merciful Mediator ; ; a son of Belial with the son of God. 8. For howe vates; they gave them i in thus : ‘not this man, but Barabbas. A strange vote, to desire the wolf before the lamb, the noxious and violent before. the righteous and innocent. _ 4. For Pilate’s query upon this vote, ‘ what shall I do then with Jesus, which is called Christ ??. There is more pity in Pilate than in all the Jews. In some things Pilate did justly; as first, he would not con- demn him before his accusations were brought in 5 hor then neither, before he was convicted of some Seapital crime: and because he perceives that it was envy that drove on their design, he endeavours to save his life by balancing him with Barabbas; and now he sees that they prefer Barabbas before Jesus, he puts forth the question, “ what shail I «do then with Jesus, which is called Christ!” As if he had said, 1 know not what to do with him, it - ds against my light to condemn him to death, bp is of innocent life. 5. ‘And they all said unto him, let him be cru- cified.2 This was the first time that they speak openly their design. It had long Jurked withia them, that he must die an accursed death, and now their envy breaks, cut. The cross was a gradual _ and slow death, it spun out pain into a long thread, _and therefore they make choice of it, as they made _ choice of Jesus; let him die rather than Barabbas, _- and let him die the death of the cross rather than any speedy death. , 6. ForPilate’s reply unto this weir é why what _. fevil hath he done?’ Sometimesthe Jews themselves could say, “He hath done all things well; he maketh _ both the deaf to hear, and the dumb to speak.” 2%3 Surely he hath done all things well; ‘hevstilled) the’ winds, and calmed the seas; -he raised thedead; he gave graceyand he forgave sins ; and»by his death: he merited for his saints everlasting lifes why thenshould he die that had done all things well? No wonder if Pilate object against these malicious ones, what evil “hath be done?’ jes fok ofoaaed ate arts SE aed -%. ‘But ahey cried out more, saying, let!him be f crucified.’ Instead. of proving pea him, they cried out the more; they were instan with loud Voices: they made such a ‘clamour, thatthe earth rang with it. And now is Pilate threatened into another opinion, they require bis judgment; “and the voices of them, ‘and of the chief priest prevailed ; so it follows,‘ And when he ‘saw he could prevail nothing, but that rather a tumult was made, them) _ Barabbasisreleased unto them, and Jesusis delivered to be scourged.’ 2) el eh pe Give me leave to look amongst ourselves : is there not some other amongst us that) prefer Ba rabbas before Jesus? OG! yes: those that listen to that old mutinous murderer-in his seditious tempta- tions: those that'reject the blessed motions of God’s. own spirit in his tenders and offers of grace; those that embrace the world, with its pleasures and profits, and make them their portion; all these choose Barab+” bas; and rejeet Jesus Christ. — treatoaty wiry 2. Give me leave to look on the love and mercy of God in Christ. Our Jesus was'not only content to take our nature upon him, but to be compared with the greatest malefactor of those times: wrk a a 4 sentence to be pronounced more worthy ‘of death than Barabbas. O the love of Christ! he died that we might live: it was the voice of God, as well as men; release Barabbas, every believing Barabbas, and crucify Jesus. © 1 AREA “ 293 1 ; 901 55 CB odMe | Christ Whipped, Clothed.in Purple, and Crowned bith . with Thorns. pe | ABOUT nine (which the Jews call the third hour. _ of the day) was Christ whipped, clothed with purple, | and crowned with thorns. _- 1. When Pilate saw how the Jews were set upon his death, he consented. ‘Then the soldiers of the governor took Jesus into the common hall, and ga- thered unto him the whole band of Soldiers, and they stripped him.’ They pulled off his clothes, and made him stand naked before them all. He that adorns the heaven with stars, and the earth with flowers, is ‘now himself stripped naked. nye . 2. Pilate gave him to be scourged,. This some think he did upon no other account, but that the Jews might rest satisfied, and so desist from taking away his life, That Pilate might give. him to be _ scourged on that account, is very probable; be- Cause, after the scourging, he brings him out to the _ Jews, proclaiming, ‘I find no fault in him.’, And before his scourging, he speaks it more expressly, _ ‘he hath done nothing worthy of death, I will there- | fore chastise him, and release him.’ » We may here read a lecture of the immense love | of God in Christ to us poor Gentiles. Was there ever love like unto this love? Had he not been ’ God as well as man, he could never have had in his | heart such a love as this. It was a divine love; a } love far surpassing either the love of men, or women, | or angels. _ 3. They put upon him a purple robe, or a scarlet | robe. Johr calls it purple, and Matthew scarlet. _ Howsoever some difference may be, yet because of 294 their likeness, they are put sometimes one foranother, It is in the original, a scarlet cloak. It was a loose short garment, at first used only by kings or emperors, and the colour of it was suitable to Christ’s condi- tion, for he was now purple all over: his body and his garment were both of a deep dyed sanguine colour, Whatis his scarlet garment, but the emblem of his wounded body? That, as he spake of the | woman, ‘she anointed him aforehand unto his burial ;’ so Pilate, in the mystery, clothes him aforehand unto. ~ his bloody death. ee ipl -4, They plaited acrown of thorns, and put it upon his head. A goodly crown for the King of kings! We read of many sorts of crowns, as of — the triumphal, Taurel, naval, mural, but never until, ; this did we read of a crown of thorns, A crown it was-to delude him, and a crown of thorns to torment him. In this we may read both his pain and shame, After they had put it upon his head, they * took a reed and smote him on the head:’ that is, they smote. him on the head to fasten the crown of thorns upon ‘him surer, and to imprint it deeper. ont scapes How many lessons might we draw from hen e? They put upon his head a crown of shame, of death, of torture; who came to give us a crown of victory; of life, of glory. O what a shame is it, for any of us to crown our heads with rose buds, to spend our time in vanity, folly, sin, when Christ our L ord had such a grove of thorns growing on his sacred head ?: The disciple is not above his master, nor the servant. above his lord : it is enough for the disciple that he } 3 Fis ; j ; : 4 é j . beas his master, and the servant as his lord. If our: Lord and master was crowned with thorns, surely — the members of Christ should not be soft, delicate, — effeminate, sensual, or given up to pleasures. 226. SECT uv Of Christ brought forth, and Sentenced. ABOUT ten Christ was brought forth and sen-) tenced, 1. For his bringing forth, I shall therein observe these particulars: As, 1. We find Pilate bringing forth Jesus out of the common hall, and shewing this sad spectacle to the people.. Then ‘came Jesus forth, wearing the crown of thorns, and’ | the purple robe, and Pilate said unto them, behold _. the man!’ He thought the very sight of Christ _ would have moved them with compassion; they __ had lashed him almost unto death, they had clothed _ himwith purple, crowned him with thorns; and now they bring him out, and expose him to public view ; Pilate crying, ‘beholdthe man!’ As ifhe had said, “ Behold a poor, miserable, distressed man. ** Behold how he stands disfigured with wounds, be- **hold him weltering in his own blood: and, let this “sufficient, yea, more than sufficient punishment, ** suffice to satisfy your rage.” | 2. We find the Jews more enraged against. Jesus, _- *When the chief priests and officers saw him, they cried out, saying, crucify him! crucify him!’ O ye Jews, children of Israel, seed of Abraham, is not this he, concerning whom your fathers cried, O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow downat thy > presence ? How is it that you should depise him present, whom they desired absent ? How is it that your cry and theirs should be so contrary ? 5 3. We find Pilate and the Jews yet debating the business: Pilate is loath to pronounce the sentence, | and the chief of the Jews provoke him to it, with a three-fold argument. As— NO.6, VOL. 1, - 2s 336 _4. ‘They hada law, and by their law he ought to die, because he made himself the Son of God :’ the text tells us, that ‘Pilate hearing this argument, was the more afraid.’ Pilate (saith Cyril) was an heathen ~ idolater; and so worshipping many gods, he could not tell but that Christ might be one of them. This was the meaning of Pilate’s question, “whence art thou ?? Of what progenitors art thou sprung? And . from thenceforth Pilate sought to release him. - 2. The Jews came with another argument, they threatened ‘Pilate, ‘ If thou let this man go, thou art not Czsar’s friend :’ a forcible réason, as the case then stood. It was no small matter to be accused of high treason against Cesar, and therefore under this obligation, Pilate seems to bend: whom the fear of © Christ’s divinity had restrained, himthe fearof Czsar’s — frown provoked to go on. And yet before he gives — sentence, he takes water, and washeth his hands bes ~ fore the multitude ; saying, ‘I am innocent of the — blood of this just person, see ye to it.” — a -$. in reference to this, they engaged themselves for — him, which was their last argument, ‘His blood be © upon us, andour children.’ Thus farof the first general. . 4. For the sentence itself, ‘When Pilate heard — that, he sat down in the judgment seat, in a place — that is called the pavement,’ because erected of — stones: but in the Hebrew, gabatha.—This word — signifies an high place, and raised above ; it was so — on purpose, that the judges might be seen when they pronounced sentence. And here Pilate sitting down; — gave sentence that it should be as i ces: and _ then, he delivered Jesus to their wi From this sight of Christ, as he was presented _ by Pilate to the people, we may learh remorse: not any of us who have erucified Christ by our sins, — but we are called on at this time, to behold the © man, Suppose we saw him with our bodily eyes; — suppose we had the same view of Christas the Jews — had, where he was thus presented; suppose we — . a | Pere 227 saw him in the midst of us, wearing the crown of thorns, and the purple robe, and the reed held in his right hand; suppose we heard the voice of | Pilate speaking to us, as he did to the Jews, * Behold the man ;’ suppose we saw the purple robe lifted up, that we might see all under, how his body was torn; and that same voice from heaven should come to us, saying, ‘ This same is he whom ye haye buffetted, scourged, crowned, crucified with your sins,’ Were not this enongh toprick us in our hearts, and to. make us cry, “Men and brethren, what shall we do 2” We look on Pilate, on the soldiers, on the Jews: but we look not on our sins, saying, could we but realize our sins as the principal of _ these sufferings of Christ, methinks our hearts should break. Consider, yesterday so many lies were told, and so many oaths were sworn; little did we think, that all this while we had been stripping Christ naked, whipping Christ with rods, clothing Christ with a purpie-scarlet robe, plaiting a crown of thorns, and putting it on his head, sceptring him with a reed, and saluting him with scorn, ‘ hail King ef the Jews!’ Men, brethren, and fathers,. be not deceived, Christ is mocked, scorned, and . thus abused by you when you sin; your sins thus dealt with Christ, and in God’s acceptation, your sins thus deal with Christ even unto this day. Never Say, it was long since Christ was crucified, and he is now in heaven, for by your sins you crucify again the Lord of glory, you put him again to open shame. © Jook on him whom you have pierced! | Pilate thought that ifthe Jews would but behold the man, their hearts would have mollified, and shall not | Tthink as well of you? It is a blessed means to make sin bitter, and to breed in our hearts remorse for sin, if we will but hearken to this voice of Pilate, Behold the man. 228 SECT. VI. Of Christ Crucifying. ABouT eleven, they prepare velche all ‘sai kor the execution. Inthis hour we may observe these several passages. 1. Their taking off the robe, and clothing him again with his own raiment. 2. Their leading-him away from Gabbatha to Golgotha ; -bear- ing the cross, with Simon’s help. 3. His comforting the women who followed weeping. 4. Their giving him vinegar to drink, mingled with gall. 5. Their ' crucifying, or fastening him on the cross. | 1. The evangelist tells us, they took the robe @ from him, and they put his own raiment on him.” Origen observes, “‘ They took’ off his robes, but “they took not off his crown of. thorns.” It is supposed this small business could not be done with- | out great pain; after his sore whipping, his blood _ congealed, and by that means stuck to his scarlet mantle ; so that in pulling off the robe, and putting on his raiment, there Psi not but be a perv his wounds. 4 2, They led him away ; beds his cross. They | had scarce Jeft him so much blood or strength, as to _ carry himself, and must he now bear his heavy cross ! Yes, until he faint and sick, so long he mast bear it, and-longer too, did they not fear that he’ should’ die, with less shame and smart than they intended’him:: which to prevent, ‘they constrained one Simon) a Cyrenean, to bear his cross after him.’ The cross — wasa Roman death, and so one of their abomiagiiies P z lience they themselves. wouldsnot touch the tree ce infamy, lest they should have’ been defiled ; but to touch the Lord’s anointed, to erucify the: Lord of | 3 glory, they make. no scruple at all. 3. He comforted the woman pees follovmeden ; weeping. ‘And there followed hima great re “A F } 4 299 of people, and of women, which also béwailed and: _ lamented him: but Jesus turning to them, said, daughters of Jerusalem, weep not for me, but weep _ for yourselves, and for your children.’ _ In the midst - of his misery, he forgets not mercy ; in the midst es a of all their tortures and scorn, he can hear his fol- lowing friends weeping behind him, and neglect all his own sufferings to comfort them. He hath more compassion on the women that follow him weeping, than of his own mangled self, fainting and bleeding unto death: he feels more the tears _ that drop from their eyes, than all the blood that flows from his own veins. We heard before, - _ that he would not vouchsafe a word to Pilate,. that threatened him, nor to Herod that entreated _ him: and yet unasked, how graciously doth he _tura about his bleeding face to these weeping | women, affording them looks and words too, both _ of compassion and of consolation, * Daughters of Je- rusalem, weep not for me, but for yourselves.’—And yet observe, he did not turn his face to them, until he heard them weep; nor may we think to see his face in glory, unless we first bathe our eyes in sorrow. It is a wonder to me, that any in our age should ‘ ever decry tears, remorse, contrition, compunction. How many saints do we find both in the Old and _ New Testament, confuting by their practices, these _§foss opinions? The promise tells us, they that sow in tears, shall reap in joy; he that follows Christ, or goeth forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing _ his sheaves with him. _ But what is the meaning of this, weep not for me? May we weep not for the death of Christ? | Do we not find in scripture that all the people wept lee the death of Moses? That all the church wept at the death of. Stephen? That the women la- ‘mented the death of Dorcas? And, did not Christ himself weep for Lazarus, and Jerusalem? Nay, is he not here weeping showers of blood, all along the i way? O, what is the meaning of this, “weep not for me, but weep for yourselves?” _ vii! Saree _ J answer, the words are not absolute, but com- — parative. Christ doth not simply forbid us to. weep ~ for our friends, but rather to turn our worldly gricf — into godly sorrow for sin. Christ pointed the wo- — men to the true cause of all their sorrow, which — was their sins; and thus we have cause to weep — indeed. Our sins were the cause of the sufferings — of Christ; and in that respect, O that our heads were fountains, and our eyes rivers of tears! O that) — the Lord would strike these rocky hearts of ours, ~ with the rod of true remorse, that water might gush — out! Othat we could thus mourn over Jesus, whom we have pierced, and be in bitterness for-him, as one that is in bitterness for his first-born, == 4. No sooner was he come to the place of execu~ tion, but they gave him vinegar to drink, mingled ~ with gall: this was acustom amongst Jews and ~ Romans, that to the condemned they ever gave wine to drink. But in that they gave him vinegar ~ mingled with gall, it was an argument of their” cruelty and envy. Par Hane 5. They crucified him, that is, they fastened him | to the cross; and then lift him up. © That | mean to observe of this crucifying of Christ, I shall reduce” to these two heads, viz. to shame and pain. — Dee 1. For the shame, it was a cursed death, "Cursed © is every one that hangeth on a tree.” When it was” in use, it was chiefly inflicted upon slaves, that either falsely accused, or treacherously conspired their” master’s death ; but on whomsoever it was inflicted, | this death, in all ages among the Jews, hath b n- branded with a special kind of ignominy: and so” the apostle signifies when he saith, ‘He abased him= self to the death, even tothe death of the cross.’ -2, For the pain, it was a painful death 3 as aps pears several ways. 1. His legs and hands were violently racked, and pulled out to the places fitted: i for his fastening, and them pierced through vith SSE nails.) 2. By this means be wanted the use both of his hands and feet, and so was forced to hang im- moveable upon the cross, as being unable to tum ‘any way for his ease. 3. The longer he lived; the more he endured; for by the weight of his body his wounds were opened and enlarged, his nerves and veins were rent and torn asunder, and his blood gushed out more and more. 4. He died by inch- meal, as | may say, and not at once: the cross kept him a great while upon the rack. It was full three hours betwixt Christ’s affliction and expiration ; and _ it would have been longer if he had not freely and |. willingly given up the ghost; it is reported that Andrew the apostle was two whole days upon the cross before he died ; and so long might Christ have been, if God had not heightened it to greater degrees of torment. . I may add to this, as above all this, the pains of his soul while he hanged on the cross! for there also Christ had his agonies and conflicts, these weré those pains, or pains of death, from which Peter __ tells us Christ was loosed. Such were the pains of Jesus Christ in death : the prophet calls it, ‘the tra- _ vail of his soul :* and the psalmist calls it the pains _ of hell, ‘the sorrows of death compassed-me, and the _ Pains of hell got hold upon me.’ The sorrows, or _ cords of death compassed his body, and the pains of hell got hold upon his soul: and these were they that extorted from him that passionate expostulation, *My God, my God, why hast thou forsaken me?’ He _€omplains of that which was more grievous to him, _than ten thousand deaths, My God, my God, why _ hast thou withdrawn thy wonted presence, and left my soul (as it were) in hell ! __ And now we reflect on the shame and pain: O | the curse and bitterness that our sins have brought on Jesus Christ ! When I but think on these bleed- ing veins, scourged sides, furrowed back, harrowed temples, digged hands and feet, and then consider that my sins were the cause of all; methinks I should 232 need no more arguments for self-abhorring. #Chris- tians, would not you hearts rise against him that should kill your father, mother, brother, wife, hus- band? O then, how should your hearts and souls ~ rise against sin? Surely your sin it was that mur- dered Christ, that killed him who is instead of all relations, who is a thousand times dearer to you — _than father, mother, husband, child. One thought of this should, methinks, be enough to make you — _say,as Job did, ‘I abhor myselfin dust and ashes.’ O, — what is that cross on the back of Christ? My sins. O, what is that crown on the head of Christ? My — sins. O, what is that nail in the right hand, and that other in the left hand of Christ? My sins. O, — what is that spear in the side of Christ? My sins.» O, © whatare those nailsand wounds in the feet of Christ? — My sins. With a spiritual eye see no other engine © tormenting Christ, no other Pilate, Herod, Annas, ~ Caiaphas, condemning Christ ; no other soldiers, offi- — cers, Jews, or Gentiles, doing execution on Christ, — but only sin. O my sins, my sins! a 2. Comfort we ourselves in the end of this death © of Christ ; aS Moses lifted up the serpent in the wil- © derness, so must the Son of man be lifted up; that © whosoever believeth in him should not perish, but — have eternal life. Without this consideration the con- — templation of Christ’s death would be altogether un- profitable. Now what was the end? Surely this, © Christ lifted up, that he might draw all men unto — him: Christ hanged ona tree, that he might bear — our sinson the tree. This was the plot which God © aimed at in the crucifying of Christ; and thus our | faith must take it up. ‘Indeed our comfort hangs ? on this, The design of Christ in his sufferings is | that welcome news, O remember this, Christ is — crucified! And why so? That § whosoever believeth ~ in him should not perish, byt have everlasting life.” | | 238 SECT. VIL - Of the Consequents after Christ's Crucifying. 1, ABOUT twelve, when the sun is usually bright- est, it began now todarken. ‘This darkness was.so great, that it spread over all the land of Jewry: Some think, over all the world; so we translate it in Luke, ‘And there was darkness overall the earth;’ And many Gentiles, besides Jews, observed the Same as a great miracle. be The cause of this darkness is diversely rendered by several authors. Some think, that the sun, by divine power, withdrew, and held back its beams. What- > soever was the cause, it continued for the space of _ three hours as dark as the darkest winter’s night. 2. About three, which the Jews call the ninth hour, the sun now beginning to receive its light, - Jesus cried with aloud voice, Ali, Eli, Lamasabach- thani,‘ My God, my God, why hast thou forsaken me ?’—And then, that the scripture might be ful- filled, he said, I thirst—And when he had received the vinegar, he said, ‘It is finished.’ And, at last, __-etying with a.loud voice, he said, ‘Father, into thy | ‘handsI commend my spirit.’ and having said thus, he gave upthe ghost. { cannot stay on these seven _words of Christ, which he uttered on the cross: his ‘words were ever gracious, but never more gracious _ than at this time. Wecannot find, in all the books __ ofmen,inallthe records of time, either such sufferings or such sayings, as were these last sayings and _ sufferings of Jesus Christ. . 93. About four in the afternoon he was pierced with a spear, and there issued out of his side both blood,and water. ‘And one of the soldiers with a * spear pierced his side, and forthwith came thereout _ *blood and water.’ This was a fountain of both sa- _ ¢raments, the fountain of ail our happiness, the yo, 6. vox I. 2G = 934 — ounitais opened to the house of David, aid to the nhabitants of Jerusalem for sin and for unclean-. ness. There are three that bear witness on earth y saith John, the spirit, the water, ah da & Out of the side . Christ, Ween oy hes ee there issues water and blood; signifying that bes is both our justification and saiictification. 4, About five (which.the Jews call the sik vente, and the last hour of the day) Christ was taken dows, and buried by Joseph and Nicodemus. = 7 Thus: far we have propounded the bléssed object 1 af Christ’ suffering. and dying for us. Our next work, ia is to direct you how to look unto him in this respect. MS 5 4b AP Aah, pe LR nici, RARAAAA LSA ORE 5 fale CHAP. Il. ies ie Sect. 1. Of hnowing Jesus as carrying on the qi great work of our Salvation in his Death. 4 i Lev us us know Jesus cartying on the gréat, work a of our salvation, during his sufferings ard death: — This is the high point which Paul was ever stu- dying: preaching, ‘I determined not to know any — ‘thing among you, save Jesus Christ, and him ae | “cified,’ Christ erucifiéd is the rarest piece of know 4 ledge in the world. The person of Christ isa matter of high speculation ; but Christfarther con- sidered, as clothed with hie: garments of blood,is that knowledge which especially Paul pursues: he esteems not, determines not to make io - of. any other science or doctrine. che soul, | how many days, and months, and yee thou spent to/attain some little measure. ledge in. the arts, and tongues, mene sciences And yet what a poor skill hast thou- attained i . respect of the many thousands of them t nothing at all of Jesus Christ? And what if iow : hadst reached a greater diac Couldst thou 235. have dived into the secrets of nature ? Couldst thou have excelled “the wisdom of all the children ot “the East country, and all the wisdom of Egypt, “© and the wisdom of Solomon ; who spake of beasts, of fowls, of fishes, of all trees, from the cedar “tree that isin Lebanon, even to the hyssop that «‘ springeth out of the wall,” yet without the saving knowledge, of Christ crucified, (Christ suffering, bleeding, and dying) all this had been nothing. See Eccl. i. 18. and above all, thatis the rarest which shews him suffering for us, and so freeing us from hell-sufferings. Come then and spend thy time for the future, more fruitfully in reading, learning, knowing this one necessary thing. Study it there- fore, but be sure thy study and knowledge be rather practical than speculative. Do not merely learn the history of Christ’s death, but the efficacy, virtue, and merit of it. Know what thou knowest in reference to thyself, as if Jesus had been all the while carrying on the business of thy soul’s salva- _ tion; as if thou hadst stood by," and Christ had spoke to thee, as to the woman, ‘ Weep not for me, * but for thyself; thy sins caused my sufferings, and ‘my sufferings were for the abolition of thy sins.’ SECT. IL Of Considering Jesus in that Respect, Pi » att | haa Ler us consider Jesus, carrying onthis great work of our salvation during his sufferings and death. -* They shall look upon me whom they have pierced,’ | saith the prophet; that is, they shall consider me : and accordingly the apostle was loaking unto Jesus; or considering Jesus, the author and finisher of our faith, who for the joy- set before him, endured the | erass, and despised the shame. It is good in all | - respect, and under all considerations, to look unte 236) Jesus from first to last ; but, above all, this text — relates to the time of his sufferings; and hence it is that Luke calls Christ’s passion a theory-or sight; and all the people who came together to thatsight, — smote their breasts and returned. Not but that : every passage of Christ is a sight worthy our look=- — ing on,-or considering ; Christ in his Father’s pur= — pose, Christ in the promise, Christ in performance; _ Christ in his birth, and Christ in his life. O what — blessed objects are these to look upon? But, above — all, consider him, saith the apostle, ‘thatendured such. . “contradiction of sinners against himself.—Consider ~ ‘him who, for the joy that was set before him, endured ‘the cross, and despised the shame.’ Of all other — parts, acts, or passages of Christ, the Holy Ghost hath only honoured. Christ’s passion (his sufferings _ and death) with thisname, theory, and sight. Othen © Jet us look on this, consider this. on Ae tin a 1. Consider him passing over the brook Cedron; ~ It signifies the wrath of God, and rage of men: — Through many tribulations must they go, that will — follow after him to the kingdom of Glory. Consider’ — him entering into the garden of Gethsemane: in — a garden Adam sinned, and in this garden Christ ~ must suffer. Into this garden no sooner was he © entered, but he began to be agonized: all ghis powers within- him were in conflict. Consider, O: ~ my soul, how suddenly he is struck into astrange ~ fear. Never was a man so afraid of the torments of — hell, as Christ, standing in our room, is of his Father’s wrath; nor was he only afraid, but very heavy. © * My soul is exceeding sorrowful even unto death.’ His sorrow was deadly, it melted his soul as wax ~ is melted with heat; it continued with him until © his last gasp: his heart was like wax burning all © the time of his passion. Nor was he only afraid — and heavy, but he began to be sore amazed. This’ signifies an ‘universal cessation of all the faculties’ of the soul from: their several functions. We usually call-it a consternation. It is like aeclock stopped | | he co 237 for the while from going, by some hand or other laid upon it ; sucha motion of the mind as whereby for the present he was disabled to mind any thing else, but the dreadful sense of the wrath of God. O what an agony was this! what a struggling pas- sion of mixed grief! ““O, my Father! Sinner, thou hast bent thy bow, lo! here an open breast, fix herein all ‘thy shafts; better I suffer for awhile, than that all men should be damned for ever : thy willis mine: lo! I will bear the burden of sin; shoot here thy arrows of revenge.” And thus, as he prayed, he sweat, “And his sweat was as it were great drops of blood falling down to the ground.”’ © what man or angel can conceive the _ agony, the fear, the sorrow, the amazement of heart, that, without all outward violence, bled through - the flesh and skin: not some faint dew, but solid drops of blood? O, my soul, consider this, and if | thou wilt bring this consideration home, say, thy sins were the cause. of this bloody sweat. 2. Consider his apprehension. Judas is now at hand, with atroop following him. See how, without all. shame, he set himself in the van, and, coming to his Lord and Master, gives hima most traiterous kiss: what, Judas, betrayest thou the Son of maa _ with a kiss? Hast thou sold the Lord of life to _ such cruel merchants as covet greedily his blood? At what price hast thou set the Lord of all the | creatures? at thirty pieces? What a slender price _ forthe Lord of glory! At that time, said Christ, “Yebe come as against a thief with swords and “staves; I sat daily among you teaching in the “temple, and ye never laid hands on me; but this ~ “is your hour, and the power of darkness.” Now the prince of darkness exercised his power; now the ravenous wolves assaulted the most inno- cent lamb in the world; now they furiously hauled him this way and that way. What cries and shouts, and clameurs made they over him! Now they _ lay hold on his holy hands, and bind them hard 938 with rough and knotty cords)»Now they bring hint _ back again over Cedron. Nowtheyleadhim openly — with sorrow of heart. Surely there is eeresting 0 my soul, in thee, that caused all this: hadst thou. not sinned, the sun of righteousness had never beeit | Schpyeady ers s. vist bein aah een " ‘8. Consider the hurrying of Jesus from Annas to Caiaphas. ‘There a council is called, and Caia- phas the high priest “adjures our Lord to tell him, ifhe was Christ the Son of God? No sooner he affirms it, but he is deemed guilty of blasphemy. Now’ again they disgorge all . their malice and re- venge; each-one gives him buffets and strokes: they spit upon ‘that divine face, they hoodwink his” _ eyes, and strike him on the cheek, scoffing, and — jesting, and saying, ‘ Who is it that smote thee ?? — O my soul, why dost thou not humble thyself at this _ so wonderful-example? How is it that there should remain in the world any token of pride aiteerthis éd marvellous example of humility? [ am astonished this so great patience overcomes not my anger, this sd great abasing assuageth not my pride, these ~ so violent buffets beat not down my, presumption ; — Jesus Christ by these means should overthrow the kingdom of pride, and yet that there should remain — in me the’ relics of pride! Consider all thase night sufferings of Christ; now was the season that all” ey creatures should take theirrest. All the nightlong © Christ is tormented by thy sins. Not one jot of rest hath Christ, whom thou by the alarm of thy sin disquieted, both atevening, at midnight, and at the cock-crow, and at the dawning. pal ae 4, Consider the hurryings of Christ from Caiaphas _ to Pilate. ‘ Now he stands before Pilate, where he 239 was accused of sedition and usurpation. Not only Jews, but Gentiles, have their hands imbfued in the blood of Christ: Pilate was delegated from Czsar, yet not without a prophecy; ‘ Behold, we ‘go up to Jerusalem, and all things that are writ- ‘ten by the prophets concérning the Son of man “shall be accomplished; for he shall be delivered ‘unto the Gentiles.’ At the Gentile tribunal being éstioned of his kingdom, he answers both the ews and Gentiles, that they need not fear his. usurpation: ‘My kingdom is not of this world.’ He gives kingdoms that are etetnal; but he will take away none that are temporal. Christ came not ints the world to be Cesar’s, or Pilate’s, or Herod’s suc- cessor; but, if they had believed, to be theif ‘Saviour. O thatI could but contemn the world as _ Christ did!: O that I could seek the kingdom of God, _ and his righteousness. © my soul, I feel it, unless I cau be free from the affection of all creatures, I cans , hot with freedom of mind aspire unto divine things; } unless I be willing with Christ to be despised and _ forsaken of all, l can have no inward peace, nor ba | Spiritually enlightened, nor be wholly united unto the Lord Jesus Christ. | __5. Consider the hurryings of Jesus from Pilate to -Herod. There he is questioned of many things, but justly as the Lamb of God, dumb and opened not his mouth ; upon this he is mocked, and arrayed | ina gorgeousrobe. Wisdom is taken for folly, and the justifier of sinnérs for a sinner: See how he | emptied himself,and made himself of no reputation, that he might fill thee with goodness, and make | thee wise unto salvation. : _ 6. Consider the burryings of Jesus from Herod Back again to Pilate. O my Saviour, how art thou | mow abused! New accusations are forged: and | when Pilate sees that nothing will do, bat Christ | must dié, he delivers him to be Stripped, whipped, | clothed in purple, crowned with thorns, and scep- | tred with a reed. Who can number the stripes 240 wherewith they tore his body, one) wound cating into another? O my heart, how can I think of this — without tears of blood? O joy of angels, and glory of saints, who hath thus defiled thee with so many bloody blows? Certainly they were not. thy sins, bot mine. Love was the cause why thow didst be- stow upon me all thy benefits, and mercy moved thee to take upon thee all my miseries, 7, Consider that sad spectacle of Jesus, when « He. came forth wearing the crown of thorns, and. ‘the purple robe, and Pilate’ saying unto them, ‘behold the man.’ O-my soul, fix thy eyes on the sad object! Suppose thyself in the case of Jesus ; what if in so sensible and tender a part as thy head is, men should fasten a number of thorns?. Alas ! thou canst hardly abide the prick of a pin, much less the piercing of so many thorns; O but thy Jesus was crowned with thorns, and sceptred with areed, and that reed was taken out of his hands, to beat the crown of thorns into his head; thy Jesus was whipped with cords and rods ; and being in this plight thou art called to behold the man. Canst thou consider him at present, as if thou hadst a view of this very man? Methinks it should make thee break out, and say, “O the brightness of thy Father’s. glory, who hath thus cruelly dealt with thee? O unspotted glass of the majesty of God, who hath thus wholly disfigured thee? O river that flows out 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 clothed thee; it is I, Lord, that am thy tor- mentor, 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 Gabatha to Gol- gotha. See how they lay the neavy cross upon his fender shoulders, that. were sq reat and torn with | 244 _ Whips... Accompany him all the way to the execu- tion, and help to carry his cross to Mount Calvary ; and there see him lifted. up on that engine of tor- ture, the bloody cross: he hangs on nails, and: as he hangs, his own weight becomes his affliction. .O see how his arms and legs were racked with violent pulls, his hands and feet bored 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. O weigh the matter! Because sin entered 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. Be enlarged, O my thoughts, and consider it, and consider it again, 2. 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 ‘darkened with such disgrace: the heavens dis ‘coloured their beauty, and are in mourning-robes: ‘the lamp of heaven is immantled with a miraculous eclipse. The sun inthe firmament will sympathize with the Son 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 came 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. O but what is the mean-’ ing of this ; ‘ My God! my God! why hast thou for- ‘saken me?’ Surely, 1. This was not a perpetual ‘but a temporary forsaking. The Godhead was not taken away from the manhood, but the union re- mained 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 | NO. 7.vorx, I. Se 249 took away the senses of his love, but the Son of God. . laid hold upon him, crying, “ 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. -Idved him still; but his sense of comfort, was now quite gone, so asit never was before. In his agony there. was now and then some little flash of lightning © to cheer him; but now all the sense and feeling ks God’s love was gone. Christ now. took the place of sinners, and God_ the Father shut him out, as it were, among the sinners: he drew his mercy out of sight, and therefore he cried out ina kind of won- der, ‘My God! my God! why hast ‘thou forsaken «me? After this, he speaks but a few words more, and gives up the ghost. He dies, that we might — live; he is dissolved himself, that we might be united to his Father. O my soul, see him now ant 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, a d. die with him = mortification. Look pale,. like him, > with grief and sorrow, and trouble, for thy sins. f 10. Consider the piercing of his side witha spear, whence came out a stream of blood and water. ) fountain of everlasting waters ! Methinks [see the blood running out of, his side more fresh]; than those streams which ran out of the g: rden 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 my spi ‘it, go with me alittle ! Christ being dead, it is pity but he should — have a funeral. According to the letter, let Joseph and Nicodemus bear his corpse ; let the blessed vir- gin go after it sighing and weeping, and at every other place looking up to heaven ; let Mary Mag- dalen follow after with precious ointment, and with. her hair hanging, ready, if need were, to wipe his feet again. Now let every. sinner, ‘according ‘to the nature of his sin, draw something from the bg DAES "passion of Christ to the mortify of bis sin; yea,,. let all turn moutners; let all bow their heads, and . be ready to give up the. ghost for the name of - Christ. O my soul, that thou wouldst thus medi- - ' tate, and thus imitate, that so thy meditation might be fruitful, and thy imitation real; I mean, that thy: , -Jife and death might be conformable to the life and - death of Jesus Christ. | ye : a oS kl ge pe Out, OF desiring Jesus in that Respect. 0 | LET as desire Jesus, carrying on the work of our , salvation in his death. Indeed nothing doth so cool and refresh a parched thirsty soul, as the blood of Jesus; which made the poor woman cry, out soearnestly, ‘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.” oe But what is there in Christ’s blood or death that. isso desirable? J answer. ee oo Speed _ 1, There is in it the person of Christ, he that, _ js God-man, the brightness of his Father’s glory, and the express image of his person. Itis he that died; every drop of bis 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. _ Now surely every thing of God is desirable. ei tes, 2, There isin it a worth. Christ considered under the notion of a sacrifice, is of infinite worth, No wealth in heaven or earth beside this, could _ redeem one. soul; and therefore the apostle sets _ this against all corruptible things, as silver and gold, the things so much valued by the men of this ) a 244. world ; *Ye were not’ redeemed ‘with corruptible ‘things, as silver and gold,—but’ with the precious * blood of Christ, as of a lamb without) blemish, and * without spot.’ ita ae bah gd tet 8. There’ is in ita merit ana patieGieticin ie: The scripture doth not expressly ‘use ‘these words, but it haththe sense and meaning of them as in that text, « He hath made us accepted in the beloved, in’ whom “we have redemption through his blood”. The very words, redeeming and’ buying, plainly demonstrate, that a satisfaction was given to: God by the death of Jesus; ‘He gave himself for us, that he might re- ‘deem us.’» Yeare bought with a price, . And what price was that ? Why, his own blood ; ‘Thou wast ‘ slain, and hast’ redeemed us to God by the blood ;’ that is, by thy death and passion. ‘ This’ was that ransom which Christ gave; the Son ‘of man came to give his life a ransom’ for many ;' or; as ‘the apostle says, ‘He gave himself a ransom for all :” the’ word inthe ‘original’ signifies an adequate: price, ora counteérprice ; 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 anothemman’s life ; so Christ gave himself a ransom, or cOUnterprice, submitting himself*to the like a re eed that his redeetett ones should have undergone. | OS Breese cee S| ’ 4, Thére® is ‘in it not only a trite 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 fully redundant, more’ than enough. Many an hum- ble soul is apt.to coniplain, ‘ O if 1. had’ not been “so great’a sinner, there might have been hope.”’ This is to undervalue Christ’s redemption, this is tothink there is more in sin todamn; than in Christ’s sufferings to save ;- whereas , ‘ness of the flesh or body, and then from all filthiness, of the spirit: | v uteid Bowsakie 2. Growing mortification, is constant, lasting;, durable: : When there is in the heart a sudden flow-. ing and re-flowing; it comes fromthose vast seasof, | corruption that are within us: in this case, mortis: fication is very weak. - But on the conttary, if we; find our standing more firm and sure, if for the main we walk evenly, and keep closély to the Lord, it carries with it an evidence that our mortification’ grows. >: atbgi er -$. Growing mortification feels lust more weak, and the spirit more strong in its ordinary actings. Suppose it to be a lust of fancy, it cannot boil us to. gross fancies as it was wont; or, suppose it bé pride, it boils. not up to such a spirit of pride as. formerly ; instead of bringing forth fruit, it now. brings forth blossoms: or, instead of bringing forth, blossoms, it now. brings forth nothing» but leaves 5” that is a sign that this lust is pimreisye. coos oa more; and overflow when the water abates,; Jess grounds, we may conclude, that mortification grows. 4. Growing mortification hath more ability to abstain from’ the very occasions and beginnings of: — lust. When a man cannot’ endure to come where. such a one is that he loves not, when he cannot: endure.the sight of him, or any thing that puts: him in the mind of him, not so much as to parely, or speak with him; this isa sign of strong, hatred ; Q51- and so when a mam hates the very garment spotted with the flesh, here’s a good sign. - O my soul, try now the growth of thy mortificas, tion by these signs; hast thou overcome grosser sins, and is now thy chief conflict with spiritual wickedness? Is thy standing and walking with God more close, and even, and» constant than sometimes it has been? Is thy Just more weak, and thy grace more strong in ordinary actings? Hast thou now more ability to quench the flame of sin in the very spark, to abstain from sin in its first mo- tion? Why then is the promise accomplished, © _ *He will subdue our iniquities:’ Surely thou art a _ gtowing christian ; thou hast fellowship with Christ in his sufferings: thy ground is solid, firm, :and stable, thy hope hath foundation, and thou mayest _ build upon it, that Christ’s death, and sufferings | are 1 tees even thine. SECT. V. Of believing ia Jesus in that Respect. Ler us believe in Jesus, carrying on the great _ work of our salvation, during his sufferings and _ death. - Every one looks upon this as an easy duty 5 only the humble soul cries out, “O what an hard “thing it is, considering my enmity against Christ. | “to believe that Christ died for me, that he gave ‘himself to the death, even to the death of the ‘cross for my soul ?” Trembling soul! throw not away thyself by un- belief It may be thou wouldst not die for an ene- my, an irreconcilable enemy ; but are not the mer- | cies of God above all the mercies of men? Look’ on Jesus as lifted up, and then look at the end and meaning: why was Jesus thus lifted up? -}: One design of Christ's death, was ta redeem 25Rie US: var the slavery of, death, and, carnal, sold under sin,; rei wher pon, t , 54 on us, locked us up, .as it were in a iingeon ;, yea “ht the sentence, passed, and we but, wailed t exe~, cution; Now.to get us rid from this di mal;,damn-=.. | able estate, Christ himself is, mide under he law, — that he might redeent us.:. Not b eh i that would not serve. the turn. . ‘Sold we were ahd | bought we must be, ; it was. matter, of rate But with what. must. we be redeeme not redeemed ,with corruptible vie pe Snes = | gold, but, with the precious . blood of, precious blood was the price wes which he paid when he, gave. his ‘life a gniom for TAA. The case stood gt: s bunt Chr seo sb 2 eos why ts died, that. by his ‘death, we a te be rey 4 deemed from death and hell. ‘4 2. Another design of: Christ's: death) as ‘to mortify our members which are upom the earth. Not only;would-he remit sin, but he would, destroy | it, kill it, crucify, it ; he would, not, have it reign in. our. mortal. bodies, that we should. obey it yaa yt lusts thereof. This design the apostle sets in. these words, He, bare our sins in his own. bod} the tree, that. we Daan Saad ane Bia should Jive. - Christ, as whom. the world. is spi : and I unto the world. Paul wasa aot S| ‘dead to the world, and dead to sin. But h maaw a 4 he so to be? Why this_he attributes . to the cross, © the death: of Christ.. The death of emu, waar! e 4 253° causeoof this death in Paul: How much more shall. the blood of Christ purge. our consciences. from, dead works to serve the living.God? There.is in the Death of Christ, first,.a value ; and, secondly, a. virtue 5, the former is available to our justification, the latter to.our sanctification. Now sanctification. | hath two parts, mortification and vivification ;.Christ’s . death; or, passive obedience, is more properly con-. ducible,to the one,; his life. or active obedience, to. O my, soul, look to this.:. Herein lies the pith and | row of the death of Christ; and. now. if thou wilt, but exercise. thy. faith in this respect; how - migbtest thou draw, the virtue of his. death into thy , soul?, But here isa question, how should I manage. my, faith, to.draw down the virtue of Christ’s death, . and so to feel, the. virtue of. Christ’s, death, in my,, soul, mortifying, crucifying.and killing sin? ©. - Lanswer,.1. In prayer, meditation, self-examina- tion, and receiving, of the .Lord’s,supper,- I must. Propound to myself the Lord Jesus Christ, as having | undertaken and performed that painful work of suffering even unto déath, yea, that of the cross. 2. I must look upon those grievous, painful, shame- ful pw of. Christ as very strange and wonder- Sere tag | weigh and consider what it was that caused ‘all this, ‘Viz. Sin, yea, my sin ; yea, this. and that sin particu ° Jarly, This comes nearer home, and from this I must now gather these several conclusions. - 1, It was the design of Christ, by his ane ys to give satisfaction to the infinite justice of ‘God ‘for sin. 2. It was intended to give the world a most” eminent demonstration of the odiousness and exe-~ crableness of sin. 3. It holds forth, as sin is horrid 10 itself, so it cannot but be exceeding grievous and’ 254° offensive to Christ ; it put him toall this pair . How ow then should it but offend him freee ss thing in | the world? 4. If therefore there’ be in''me any” — spark of love towards Christ, or any ikeness to Christ, or if I would have Christ bear any‘Jove unto” _ me, it will absolutely behove me by all means to loath — ‘sin, and cast it away from me; to root it up, to quit! my hands, and.to rid my heart of it. The truth is,” I cannot possibly give forth a more pregnant proof” of my , sincere love. to Christ, than by offering all — violence, all holy severity against sin for his sake." rit “Now when the heart is thus exercised, God, by © his spirit, will not fail to meet us, our desire and’ endeavonr to weaken and kill sin insthe soul is not — without its reward ; but especially when sin hath in « this way, and by this means, lost the affection of | the soul, and is brought into hatred and disesteem, “it decays and dies of itself: So matters going thus” and thus in the heart, the influence that'should — nourish sin is cut off, and it withers ‘by degrees” until it be finally destroyed. SP CHES Oe oye . SECT: Vistar aioe Air) Of loving Jesus in’ that Re pect. sigh | Let us love Jesus as carrying on the gtéat work — of our salvation during his sufferings and death, What! did he suffer and die? 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 sinfers Christ died for us. Here is an argument of love indeed re how should we but love him who thus loved us; _ In prosecution of this, 1 have no more to do, but | first to shew Christ’s love to us, and to exercise out { love to him again. Baio whit ior ioe 1. For his love to us: It is worth our’ while to” consider it in an holy meditation.—stored with” what less than ravishment of spirit can I behold the | 255" Lord Jesus, who-from everlasting was clothed with: glory and majesty, now exposed to hunger, thirst,’ Weariness, danger, ‘contempt, ‘poverty, ‘revilings, | Scourging, persecution? But fet them pass: Into | what ecstasies may I be cast, to see the Judge of all | the world accused, judged, condemned? To see the Lord of life dying upon the tree of shame and’ curse? Tosee the eternal Son of God struggling | with his Father’s wrath ? To see him who had said, _Tand my Father are one, Sweating drops of blood. _ in his agony, and crying, ‘My God ! my God! why. | ‘hast thou forsaken me?? O whither hath his love to mankind carried him? Had he only sent his. | €reatures to serve us, had he only sent his prophets | to advice us in the way tolheaven ; had he only sent his angels from his chamber of presence to attend _ us, and to minister to us, it had been a great deal of Mercy; orif it must be so, had Christ come down from heaven himself, only to visit us, or had he come | Only, and wept for -us, saying, “O that you had _ “known, even in this your day, the things belong- “ing to your.peace! O that you had more consider- | ed my goodness! O 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 life for his | people ; and yet Lam 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 thou-. Sand times better than life ; that he should be con- tent to be accursed, that we might be blessed ; that he should be content to. be forsaken, that we might not be farsaken; that he should be content to be condemned, that we might be acquitted? O what Taptures of spirit can be sufficient for the admira- tion of this 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. ofthis world. ) As sot -» Look upon him? He hangs’ @n_ the ;cross all , — j A | eA : i i H 956: : § iy naked} torn, and bloody, betwixt heaven and earth; — he hath a crowu indeed, but such a one'as few met | will touch, none will take from him. © His. i clotted with blood, his face all clouded with ry and blae ; he is all over pitifully rent, outwards, in= — wards, body'and soul. I will think the rest: ‘Alas’ — had [ the tongues of men and angels, {could not express it. \O love more deep than hell f O love ' more high‘ than heaven! The brightest séraphims that burn in love, are but as sparkles to that: mighty ; en Ses erage i a 5 ms % fame of love in the heart of Jesus) 9 : 2. If this’is Christ’s loye tous; what is that'love’ | we owe to Christ ? O now for an heart that might — be some wavs answetable to these mercies ! O for a soul sick of love, yea, sick’ unto death! 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 bottomléss, they’ pass our understanding, ‘yet they recreate our hearts; they give matter of admiration, yet they are not devoid of consolation. ° O' God, raise up our Souls to thee; and if our spirits be too” weak to khow thee, make our ‘affections “ardent | ahd sincere to love thee. is ni biow tinerng The whole gospel is no other thing than a’ motive to draw man to God by the force of God's love! to! man. In‘this sense the holy ‘scriptures may be’call- ed the Book of True Love,- seeing’ therein’ God’ both unfolds his love’ to us, and also “binds * our’ love’ -té him, but of all the motives’ we’ may draw from’, Christ, and of all the arguments we may “find in the > gospel of Christ, there is none to this, the death of © Christ, the blood of Jesus. Is not this’such a’love-— letter as never was the like? Read’ the words; For “his great love wherewith he loved*us.”” Eph. ii. 4.” O- consider it,:is not this a great love’® Are not’all’ mercies wrapt up in the blood'of Christ?’ Itvmay be” thou hast riches, honours, friends, means; O* but® thank the blood of Christ for-all thou’ hast’ Hemay 257 ‘be thou hast grace, and that is better than corn, or wine; or oi]? For this thank the blood of Jesus, surely it was the blood. of Christ that did this for thee; thou wast arebellious soul, thou hast an hard and filthy heart, but Christ’s blood was the fountain opened, and it took away all sin and uncleanness. Christ is in all, and Christ above all, and wilt thou. not love him? O that all our words were words of Jove; and all our labour, labour of love; and all our thoughts, thoughts of love; that we might speak of love, and muse of love, and-love this Christ, who hath first loved us, with all our heart, and soul, and might! 5 AZZLZZG | SEO Vil OF Joying in Jesus in that Respect. Let us joy in Jesus, as carrying on the great work- of salvation, in his sufferings and death. What? hath Christ suffered for us? Hath he drunk. off all the cup of God’s wrath, and left none for us! How should we be but cheered? Precious souls, why are you afraid? There is no death, no hell, no con- demnation to them that are in Christ Jesus. There is no divine justice for them to undergo, that have their share in this death of Christ. O the grace and mercy that is purchased by this means of Christ! _O the waters of comfort that flow from the suffer- | ings and obedience of Christ’ Christ was amazed, : . that we might be cheered ; Christ was imprisoned, that we might be delivered ; Christ was accused, that we might be acquitted; Christ was condemned, that we might be redeemed ; Christ suffered his Fa- ther’s wrath, that the victory might be ours, and that in the end we might see him face to face in glory. Is not here matter of joy? It may be, sin, and jus- _ tice, and conscience, and death, and hell, may ap- NO. 7, VOL, I, 2K é 258° peat 4s enemies; but is there not enough in the blaad of Christ to chase them away? Give me leave but to frame the objections of some gienero sowls, and see whether Christ’s death will not sufhciently answer them all. TRE PRN Bits 1. One cries thus, “O! I know not what will “become of me, my sins are ever before me: “Against thee, thee only have I sinned, and done “this evil in thy sight. JF have sinned against a “most dear, and gracious, and merciful God and «Father in our Lord Jesus. O the aggravations: “of my sins! Are they not sins above measure _ * sinful |” It may be so, but the blood of Christ is a fountain opened for sins and for uncleanness. And now once in the end of the world hath he appearea, to put away sin by the sacrifice of himself. As the scape goat under the law had upon his head all the © iniquities of the children of Israel, and so was sent away by the hand ofa fit man into the wilderness ;. sa the Lord Jesus (of whom that goat was a type) had ali our iniquities laid upon him by God his. Father, amd bearing them, he took them away; ‘ Bebold the Lamb of God, whotaketh away the sins’ ‘ofthe world.’ He went away with them mtothe — wilderitess,. or ito the land: of forgetfulness. See. what comfort is here. ae P eh ae 2. Another cries thus, “O! I know not what ‘‘wilk become of me, f have transgressed the law,: ‘and it speaks terribly; Cursed is every one that ‘“continueth not in all things which are written in “the book of the law todothem.” = Say not so, for 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, being made a curse for us. He was. made a.curse for us: that is, the fruits and ef- fects 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 , i Rarer eae ry iret aa RS ty I a Re ee, ee ae ey ee 259 the curse of the law. There is no condemnation to them that are in Christ Jesus: The law is satisfied, Re a bond is cancelled. O what comfort is this! ; $. Another cries thus, “O! I know not what * will become of me, I have offended justice; and ‘what, shail I 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.” ~ By this death of Christ, free grace and justice ate both thy friends, Thou needest not appeal from the court of justice to the mercy-seat. In this mys- tery of godliness there may be as much comfort in standing before the bar of justice, as at the mercy- seat. And yetispeak not against relying on God’s mercy for pardon: but what need we appeal from justice to mercy, when by faith we may tender the death of Christ, and so find acceptance with the justice of God itself? Come, and let me tell thee, if thou hastany share in the death of Christ, thou hast two tenures to hold thy pardon by, mercy and justice, free grace and righteousness; mercy in res- pect of thee, and justice in respect of Christ. Not only his free grace ready to acquit thee, but a full price is laid down to discarge thee of all thy sins; so that now when the prince of this world comes against thee, thou mayest say, “How can | he accuse me, seeing Christ is my surety ; seeing _ the bond hath been used, and Christ Jesus would. not leave one farthing unpaid ?” 4, Another cries thus, “«O! I know not what will “become of me; I see death standing before me; “ Othis is he that is the king of fears, the inlet to “all those plagues in another world, and die { must, ‘ Christ. in his suffer- ings died; his passive obedience was unto death, — even. to: thé deathJof the cross; He hung on the cross till he bowed his head and gave up the ghost ; he died. unto sin once, but alas! how do live in that for which he died? To this day my sin hath > ppg not given up the ghost ; to this day the death ‘of 7 Christ js not the death of my sin: my sin is not yet crucified ; O how unanswerable am. I to ast In al] these respects?” 4, Let us quicken, provoke, and rouze fp our — souls to this conformity ; let us set before them. ex- citing arguments, Ez. gr. The greatest glory that a christian can attain to in this world, is to. have a_ a resemblance to Jesus Christ. Again, the more like” we are to Christ, the better he is pleased with us. Again, a likeness to Christian his death, will cause a | 7 269 Jikeness to Christ in his glory, if we have been _ planted together in the likeness of his death, we_ shall be also in the likeness of his resurrection :_ Thus let us quicken and provoke our souls to this conformity. 2 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 had promised, he will send us the Comforter, that we may follow - Christ cheerfully, 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. f 6. Let us frequently return to our looking unto Jesus Christ, to our believing in Christ, ashe was lifted up. There is something flowing into the soul, while it is acting faith on the death of Christ, which, for the rise, or the manner of its working, is beyond what tongue can speak, or pen can write, or pencil can delineate. Come then, if we would have grace, endure affliction, die to sin, grow in mortification: Let us again and again return to our ‘duty of looking unto Jesus, or believing in Jesus, as he was lifted up. 270: HEB. war ay tee ‘oy ‘tos ek f Looking unto JESUS, the Beginner a1 d Finisher | ; of our Faith, LMR cea a CHAP.. L hoa oA re Oye aby 3 _ The division and opening of the Words: — ad "Tse most excellent subjects to discourse, or write x of, is Jesus Christ. Augustin having read Cicero’s © works, commended them for their eloquence, but ~ he passed this sentence upon theo ries are not “sweet because the name ofJesus is not in them.’ — Indeed all we say is but unsavoury, if it be not sea~ — soned with this salt. I determined nottoknowany — ‘ thing among you, saith Paul, save Jesus Christ, and ~ him crucified. .He resolved with himself, before ~ he preached among the Corinthians, that this should be the only point of knowledge that he would pro- fess himself to have skill in, and that in the course of his ministry he would labour to bring them to. © This he made the breadth, and length, and depth, ~ and heighth of his knowledge. y ? saith he, and I count all things but loss, for the ex- © cellency of this knowledge of Christ Jesusmy Lord, © In this knowledge of Christ there is an excellency — above all other knowledge in the world. There is | nothing more pleasing and comfortable, more ani- — mating and enlivening. Christ isthe sum and centre ~ of all divine and revealed truths: we can preach | nothing else as the object of our faith which doth not ¥ some way or other-either meet in Christ, or refer to — Christ. Only Christ isthe-wholeofman’s happiness, ~ the sun to enlightén-him, the physician to heal him, — the wall of fire to.defend him, the friend to com- fort him, the pearl to enrich -him,’the ark to sup- ~ port him, the rock to sustain him under the hea- ~ viest pressures; As an hiding place from the wind, — Qg71 and a éovert from the tempest, as rivers of waters in a dry place, and as the shadow of a great rock in a weary land. Only Christ is that ladder be- twix earth and heaven; the Mediator betwixt God and man; a mystery which the angels of heaven désire to pry into. Here is a biessed subject indeed ; Who would not be glad to be acquainted | with it? This is life.eternal, to know God, and Jesus Christ whom he hath sent. Come then! Jet _ us look on this Sun of righteousness: we cannot re- _ ceive harm, but good by such a look. Indeed, by looking long on the natural sun we may have our eyes dazzled, and our faces blackened; but by looking unto Jesus we shall have our eyes clearer, and our faces fairer. If the light of the eye rejoice the heart, how much more when we have sucha _ blessed object to look upon? As Christ is more excellent than all the world, ‘so this sight tran- scends all other sights. “Looking unto Jesus is the epitome ofa christian’s happiness, the quintessence _ of evangelical duties. | | In the text we have the act andobject.. The act | in the original is very emphatical, but the English doth not fully express it: it signifies a drawing of. the eye'from one object to another; there are two | €xpressions, the one signifies a turning of the eye from all other objects ; the other a fast fixing of the _ eye upon ‘such an object, and only upon’such. So | i8 it both alooking off andalooking on. On:what? | Thatis the object, a looking unto Jesus: ‘a title that | denotes his mercy, as Christ denotes :his office. | My meaning is not to insist on this name in contra- | diction to any other names of Christ. He is | often called Christ, and Lord, and Mediator, and | Son of God, and Emmanuel: But Jesus is all these, | JeSus is'Christ, as he is the anointed of God: and } Jesus is Lord, as he hath dominion over all the _ world: and Jesus is Mediator, as he is the recon-— ciler of God‘and man, and Jesus is the Son of God, | as he'was eternally begotten before all worlds; and - 272 Jesus is Emmanuel, as he was incarnate, and so God. — with us. Only because Jesus signifies Saviour, and this name was given him upon that very account, - for he shall save his people from their sins; I-shall — make this my design to look at Jesus more especi- ally, as carrying on the great work of our salvation, — from first to last.—This indeed is the glad tidings, — - the gospel, the gospel privilege, and our gospel du- ty; looking unto Jesus. ie at | CELL Z TZ Z| CHAP. IL. The duty of Looking off all ‘other Things, | confirmed and cleared. = IBUT. first we must look off all other things. We . must take off our minds from every thing, which — might divert us in our christian race from looking — unto Jesus. ee iii Se But what things are they we must look off in this respect? 1 answer,—1l. Good things.—2. Evil — : things. yi : ; ; yap ine “1, Good things. The apostle tells us of aclond — of witnesses in the former verse, which no question. } in their season we are to look unto, But when — this second object comes in sight, he scatters the — cloud quite, and sets up Jesus himself: Now the — apostle willeth us to turn our eyes from them, and — to turn hither to Jesus Christ ; as if he had said, If you will indeed see a sight once forall, look to him. | The saints though they be guides to us, yet are they but followers to him; he is the leader of them, and-of us all; look on him; ‘Thereis a time, when © James may say, Take my brethren, the prophets, ~ who have spoken in the name of the Lord, for an example; but when Jesus comes forth, that said, I have given you an example; an example above all examples, then be silent all flesh before the Lord. fh Q73 Let all-saints and seraphims then cover their faces. with their wings, that we may look on Jesus, and let all other sights go. 2. Evil things. We must look off all that is in the world ; and that the apostle compriseth under these three heads, the lusts of the eyes, the lusts of the flesh, the pride of life; or, pleasures, profits, and honours, | iva sa 1. We must look off this world in respect of its | - sinful pleasures. Jude tells us, Such as are sen- sual have not the Spirit. We cannot fixedly look on pleasures, and look on Jesus at once. ; 2. We must look off this world in respect of its ' sinful profits. A look on this keeps off our looking unto Jesus. ‘ Whosoever loveth the world, the love ‘of the Father is not him.’ Just so much as the world prevails in us, so much is God’s love abated both in us and towards us, ‘Ye adulterers and * adulteresses (saith St. James) know ye not that the ‘friendship ofthe world isenmity with God?’ When we have enough in God and Christ, and yet desire to make up our happiness in the creature, this is | plain spiritual whoredom. . 3. We must look off the world in respect of its _ honours, What is this desire to be well thought of or well spoken of? As ifaman should run up and down aftera feather flying in the air. It isa _ Question whether ever he get it; but if he do, it is but a feather; such is honour ; it is hard to obtain _ but if obtained, it is but the breath of a few men’s mouths ; but what is worst of all, it hinders our sight of Christ. Not many wise men after the flesh, not many mighty, not many noble are called. Worldly honour keeps many back from Christ. . - But why must we look off every thing that diverts our looking unto Jesus? and such things at once. The eye cannot look up- wt Because we cannot look fixedly on Christ, | wards and downwards at once ; we cannot seriously wO..7. You. 1. 2M hp 274 ae mind heaven and earth in oie thought. *W6 fan “can serve two masters §’ ge Wek ican ety have contrary employments, as Christ and’ Mam-— Sete 2. Because whilst we look on these things, we cannot see the beauty that is in Christ. Our wish-— ing looks on other things, makes Christ but mean ‘and contemptible in our eyess 4) a a 8. Because all other things in comparison of Christ, are not worthy a look; they are but poor, low, mean, base things, in Comparison of Christ, *T count all things but loss (saith St. Paul) for the ©excellency of the knowledge of Christ Jesus my *Lord.—I count them but ‘dung that I'may win “Ghrist.’ Some translate it from the original, chaff, others dog’s-meat, others excréments, dung; all” agree, it is such a thing ‘as men usually cast away from them withindignation, = = 4. Because it is according to the very law of mar-_ ie . Pes) pret py ah eS ke ae ig} tise Celie Mite g riage: ‘Therefore shall a man leave father and © mother, and cleaye unto his wife.’ The Lord ‘Christ ‘marries himself to the souls of his Saints 5 ‘and for. this cause the soul must forsake ‘all, and cleave ‘unto Christ. eS oe eee ee 5. Because Christ is a jealous God. Now jea- ‘lousy is a passion in the soul, ‘that will not endure | ‘any sharing in the object beloved. ‘And so Christ ‘cannot endure that we should look on any other. things, so as to lust ‘afterthem. ‘6. Because all other things can ‘never satisfy the ‘eye. ‘All things are full of labour (ip soon : “man cannot utter it ?’the eye is not satished with | “gecing ? itis but wearied ‘with looking on divets objects, and yet still desires new Ones: ‘but once admit it,to that glorious sight of Christ, and then” 5 bans | ‘it rests fully satisfied. 279° CHAP. IIL. ager. 1, An Explanation of the Act and Object of Looking. AN experimental looking on Jesus, is what my text aims at: it is nota swimming knowledge of Christ, but an hearty feeling of Christ’s inward workings ; it is not notions of Christ, but hearty notions towards Christ, that are implied in this inward looking. 2. For the object, you must look on Jesus. It is the blessedest object that the eye of the mind can possibly fix upon. Of all objects under heaven, Jesus hath the pre-eminence in perfection, and he should have the pre-eminence in our meditation. It is he that will make us most happy when we | possess him, and we cannot but be joyful to look | upon him, especially when looking is a degree of possessing.—Jesus signifies Saviour; it is an Hebrew | name; the Greeks borrowed it from the Hebrews, _ the Latins from the Greeks, and all other languages | from the Latins. It comes from the Hebrew word. _ Jehoshua, or Joshua, which in the books of Ezra _ and Nehemiah (written after the Babylonian cap- tivity) is Jeshua; and so is our Saviour’s name always written in the Syriac translation of the New Testament. This name Jesus was given to Christ _ the Son of God, by his Father, and. brought from leaven 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. "It includes both his office, and ) his natures. He is the alone Saviour of man, for Miste is none other name under heaven given among ee ey wenmust Ge saved.’ Soe te ee perfect and absolute Saviour; he is able to save 276 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 in the Trinity: it is — a known rule, “All outward actions are equally — common to the three Persons:” For as they are ~ all one in nature and will so must they also be one in operation; the Father saveth, the Son saveth, and the Holy Ghost saveth; yet we must dis- — tinguish them in the manner of saveth: 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. - Herein is set forth the offices of Christ, the two natures of Christ, the qualities ef Christ, the excel- lencies of Christ. Oh! what variety of sweet mat- — ter isin Jesus? He hath in him all the powders of the merchants. An holy soul cannot tire itself in — viewing Jesus. We know one thing tires quickly, _ unless that one be all: Christ is so, and none else t he is all, and in all; all belonging to being ; and all © se 2 _ ae = Se belonging to well-being. In things below Jesus, some ~ have this excellency, and some have that, but none © - have all. Oh! 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 servart and a son; variety of excellency, he is man and God. Oh! where shall . we begin in this view of Jesus? Who shall declare his generation? All the evangelists exhibit unto us the Saviour, but every one of them in his particular — oe ie Se pees ee method. Mark describes not 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 gene- os a ae - fation 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 Abrabam ; in the third he is yet higher, to wit, in Adam; and finally, having traversed all ages, through so many generations, we come to contem- plate 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 Jast, and from everlast- ing to everlasting. AAAZAA SECT. II. The main Doctrine and Confirmation of it. IBUT for the foundation of our building take this note— - Inward experimental looking unto Jesus, such as stirs up affections in the heart, and the effects thereof in our life, is an ordinance of Christ, a choice, an high gospel-ordinance. vere Or thus: inward experimental knowing, con- sidering, desiring, hoping, believing, loving, _ joying, calling on Jesus, and conforming to Jesus, is the most precious ordinance of Jesus Oerist 35) oa Looking unto Jesus, is that great ordinance ap- pointed by God for our most especial good. How many souls have blessed themselves in the use of ; other means, and though in them Christ hath com- municated some virtue to them, yet because they did not trade more with them, they had little in somparison? Such a one as deals immediately with 278 Christ will do more ina day, than another in a yeats and therefore I call it a choice, a complete, an high gospel-ordinance. _ ca sip "1, Jesus is the object; and Jesus, as Jesus, as he is‘our Saviour, as he hath negociated, or shall yet negociate the great business of our salvation. Look- — ing unto, is the act; but such as includes all these — lieving, loving, joying, enjoying of Jesus, and con- forming 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 upon the spirit: itis such a look as works us into a warm affection, raiseth resolution, an holy and > upright conversation : briefly, it is an inward, €x- perimental looking unto Jesus. | ers: This was the Lord’s 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 anation that was not called by my name.’ And according to this command was the practice, acts, knowing, considering, desiring, hoping, be- ‘ Mine eyes are ever towards the Lord,’ saith David, — «They looked unto him, and were lightened, and their “faces were not ashamed.’—And according to this command is the. practice of gospel believers ; .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, and the rest of ‘his divine attributes; and by means thereof and in newness oflife. ©. C dir ts Oe they-are made like unto him. in the glory ofholiness, ~ SECT. Ul Use of Reproof. We then ! isinwatd experimental looking unto Jesus a choice, an high gospel-ordinance? How may this reprove thousands ? How maby are there Mak mind not this duty? The truth is, that as the ‘whole World lies in wickedness, so the eyes of | ‘the while wotld are misplaced. There are few that - have a care of this choice, of this high gospel ordi- nance. I shall therefore reprove both the ungodly, and the godly, ‘ 1, For the ungodly, not Christ, hor God, is in alltheir thoughts. Alas! they cannot tell what it means, to look unto Jests. Nor spaek I only of poor Indians, and other Savages, who came into the world, not knowing wherefore, and go out of the world, not Knowing whither; but of such as live within the christian church, that have nothing fo he, them from those Indian miscreants, but ‘outward formalities, the charity of others, and their ‘ownslight imaginations. Why, alas! these are they that the Lord complains of that ‘they have eyes, ‘and see’not. My people have forgotten me days § without number.’ - 6 i You will say, is there any sich here? Can I tax any of you, that'you do not look ‘up to Jésus? Are not your eyes towards Christ in your prayers, praise, public and private duties? Nay, are not you now in the duty, whilst Iam speaking, and you hearing? A answer, however you may deem that you do this ‘or that, yet God reckons it as a thing not ‘done in ‘these ‘respects.— | 1. When it is not done to purpose: ‘as, if ovr Jooking to Christ makes us fot hke Christ; if there ‘be no effectual impression upon the ‘heart, ‘Christ - ‘takes it'as if we had never looked towards him at 4 s « 2. When it is done unwillingly. Let noman deceive himself; though he cast his eyes towards © heaven all the day long, if he love not his work, he © doth nothing; he looks not at Jesus. Bayes : 3. When a man makes it not his course to look ~ unto Jesus. A man may come unto a carpenter’s — house, and take up his tools, and do something at his work, but this makes him nota carpenter, be cause it is nothis trade. So ungodly men may look and think of Christ; but because this is not their — course and trade, they make it not their work to — look to Christ, they are therefore said, not to look ~ to him. : a 1 iia aa Consider, you that plead that you are Christians, ~ and that you mind Christ at this very instant, that. — you are in the duty, even whilst J am speaking of © it, and yet you neither do it to purpose, nor wil- : lingly; is not with you, as it is with them of — whom Christ spake ; ‘ Many will say ta me, at that ‘ «day, Lord, Lord, have we not prophesied in thy — ‘name? Andin thy name have cast out devils? And { ‘in thy name have done many wonderful works 3* | They will plead at the last day, as you plead now; — but for all that, you know the answer ° I never knew ~ * you, depart from me, ye workers of iniquity.” 2. For the godly, are not they careless of this duty? I know not whether through want of skill, — or though want of will; but sure I ams, this duty. | Ties neglected of most of the people of God; their , faults | may express,in these respects;— a. 1. In not pointing their minds toward Jesus — «] writ unto you (saith the apostle) to stir up your ¥ ¢ minds, by way of remembrance :’ itis in the original, ~ “to awaken your pure minds ;’ and it was but need. | Awaking is a work that imports rouzing, as birds — that provoke their young ones. by flight to make — use of their wings: now how few are there who” thus call upon themselves? It was the prophet’s ” complaint, ‘No man stirs up himself to take hold of ‘God,—Oh! what a shame is this? Isit fit that our: 981 understandings, which God hath entrusted us with, should be no more improved? Isit fit that our minds (those golden cabinets which God hath given us, to be filled with heavenly treasure) should cither be empty, or stuffed with vanity, nothing, worse than _nothing?—Oh! that such glorious things as our | immortal spirits, should run after vanity ; which, if rightly improved, should walk with angels, should lodge themselves in the bosom of the glorious God ! —Do we not see how Christ is sending out to’ us continually ? The thoughts of his heart are love, | eternal love. And shall not we send out our thoughts towards him. Shall not we let our minds ‘Tun out towards him? . 2. In not bending of their minds to this work, It may be the mind looks up, but ’tis so feeble, | that hike an arrow shot from a bow weakly bent, it reacheth not the mark. It is the wise man’s coun- | sel, « whatsoever thy hand findeth to do, do it with. | all thy might.’—Oh ! that God’s people should be’ | So lazy, dull, sluggish, slothful in this spiritual ) work! As Jesus said to the multitudes concern- /ing John, «What went ye out into the wilderness to | “see ?”? So may I ask believers, in their looking unto | Jesus, what went ye out to see? When you crawl, \and move, as if you had no hearts nor spirits within you; whom go ye forth to see? Him that isthe | Lord of glory? Him that is the brightness of his |Bather’s glory, and the express image of his person ? |What! are such heavy and lazy aspects fit to take insuch a glory as this is? You see in what large streams your thoughts fly forth to other things, ‘and are you only languishing, weak, and feeble in hings of so great concernment? Oh! that chris- tians should be cold in spiritual, and hot in the persuit of temporal things? | 3. In not binding of their minds to this object, in not staying the eye on Jesus Christ. Some may give a glance-at Christ, but they are presently heeled off again, But why doth not the eye NO, 8, vo. 1, 2N 982 abide:there: Is not Christ worthy on whom our souls should dwell? Certainly if we love our Jesus 3 that love will hold us: as the load-stone having drawn the ‘iron, keeps it fast to the object loved. Is Christ so tender in his love towards us, thathe — ever minds us, and shall our minds be so loose to him? Shall there be no more care to bind ourselves in cords of love to him, who hath bound himself in such cords of love to us? pare 4, In not daily exercising this blessed duty. It_ may be now and then they are awakened, and they get up into heaven to see their Jesus; but it .is not daily.—Oh! consider, is this now and then going to heaven within the veil, to live the life of friends? — Is this to carry ourselves as children? What? To be so strange at home? There to be seldom, where we should always be? Is Jesus Christ such a mean — thing, that a visit now and then should serve the turn! The queen of Sheba hearing Solomon’s wis- dom, said, ‘ Blessed are those thy servants that al-— ‘ways stand before thee, and hear thy wisdom:’ If she- were so taken with Solomon, remember that a greater than Solomon is here. And shall we de-. prive ourselves of that blessedness, which we might enjoy by standing always in the presence of Christ, to hear his wisdom, and to behold his glory? _ Onmy brethren, let us take shame to ourselves, that to this day we have been so careless im send- ing, bending, and’ binding our minds to this blessed object, Jesus Christ; yea, let us blush that we have not made it our daily business. David deseribes the blessed man by his delighting in the law of the ‘Lord, and by his meditating on ‘that law day and ‘night ; how then is he to be reproved, that neither meditates on the law of the Lord, nor on the: Lord, the law-maker, day and night? on era if Mi tins 2 r 4 283 ‘SECT. IV. Use of Exhortation. Is inward, experimental looking ‘unto Jesus, a choice and high gospel-ordinance ? Then | beseech you by the meekness and gentleness of Christ; I beseech you brethren, for the Lord Jesus Christ’s _ sake and for the love of the spirit, tolook unto Jesus; or, if my beseeching will not prevail, yet look on me asan ambassador of Christ; consider as though God did beseech you by me. I beseech, [ pray you in Christ’s stead ; it isa message that I have from God to your souls, to look unto Jesus ; and therefore set your hearts, to all the words that T testify to you this day, for it is not a vain thing, but it is for your lives. Oh! that I should need thus to persuade your hearts to look unto Jesus! What is not your Jesus worthy of this? Why then are your thoughts no more upon him? Why are not your hearts conti- nually with him? Why are not your strongest de- sires, and daily delights in, and after the Lord Jesus? Whatis the matter? Will not God give you leave to approach this light? Will he not suffer your souls to taste and see? Why then are these words in the text? Why then doth he cry, and double his cry, ‘ Behold me! behold me!’ Ab! vile _ hearts! how delightfully and unweariedly can we think of vanity? How freely, and how frequently can we think of our pleasures, friends ; yea, of our miseries, wrongs, sufferings, and fears? And what? Is not Christ in all our thoughts? Christians, humble. and cast down your sensual hearts, that have in | ‘them no,more of Christ.-—Oh ! chide them for their wilful or weak strangeness to Jesus Christ !—-Oh t+ turn your thoughts from off all earthly vanities ; and bend your souls to study Christ; habituate- yourselves to such contemplations; and let nog those thoughts be seldom or cursory, but settle upon them; dwell there, bathe your souls in those delights, drench your affections in those rivers of pleasures, or rather in the sea of consolation. Have your eyes continually set on Christ. Say not,.. you are unable to do thus; this must be God’s — BARRA Sai ad Fiske sf ey SSH Sg ean SE O'F. Weetes ih eg ; f 5 b ghee, Motives from our Wants in case of Neglect. eh ees hy of To quicken us to |this duty, I shall propound some. moving considerations: ponder them with an im=) partial judgment; who knows but through the assistance of Christ they may prove effectual with: your hearts, and make you resolve upon this excel-. ent duty of looking unto Jesus. eh 285° Consider, first, our wants in case of neglect. If Christ be not in view, there is nothing but wants. Suppose first a Christless soul, a poor creature _ without any ray of this sun of righteousness, and what a sad condition.is he in? J may Say of such a one that— Maer Ls _- 1, He is without light: there is no oil of saving _ knowledge, no star of spiritual light arising in his’ _ soul. ‘Ye were once darkness,’ saith the apostle to his Epbesians: not only dark, but darkness itself ; they where wholly dark, universally dark, having no mixtures; nor glimpse (whilst without Christ) of spiritual light in them. 2. Such a one is without prace, without holiness. ~ Christ is our santification, as well as righteousness and redemption. Where Christ is not, there is no inclination to the ways and works of sanctification. _ 3. Such aone is without content, The soul in this case finds nothing but emptiness and vanity, in the greatest abundance. Let aman have what the world cam give, yet if he have not Christ, he is nothing worth. Christ is the marrow and fatness, the fulness and sweetness of all our endowments ; separate Christ from them, and they are bitter, and do not please us; empty, and do not fillus. Joram _asking Jehu; “fs it peace?” was answered, “© What _ hast thou to dowith peace, solongasthe whoredoms of thy mother Jezebel, and her witcherafts are so many?” A Christless man asking, it is peace, O Messenger of God? Can look for no other but Jehu’s answer, What hast thou to do with peace, so long as thy lusts are so strong within thee, and thy estrangements from the Prince of Peace so great ? The’ soul that is without Jesus Christ, is an enemy to the God of peace, an alien to the way of peace. “There is no peace to the wicked,” saith my Géd. _ 4. Such a one is without life. «He that hath not the Son, hath not life,” saith John: Christ lives not in that soul, it isa dead soul, dead in sin and tres- Passes. As the dead see nothing of all that sweet a 286 and glorious light which the sun casts forth upon them, so. the dead in sin have no comfortable ~ apprehension of Christ, though he shine in the gos- ~ pel more gloriously than the sun at noon. And as the dead know not any thing; so the dead in sin know nothing of the wisdom of Christ guiding. them, or of the holiness of Christ sanctifying them, orof the fulness of Christ satisfying them, or of — the death of Christ mortifying their lusts: yea, sup- pose those that have known Christ, but do not now look. unto Jesus, how great is the sin, and sadness of those souls! Oh! the wants attending such poor creatures ! “ ; | | 1. They have not that wisdom, knowledge, dis- — cerning of Christ, as they mighthave. By looking, and seriously observing Christ, we gain more, and more knowledge of Christ ; but ifwe will not look, how should we understand those great mysteries of grace? Without looking on Christ, we cannot: expect that virtue should go out of Christ. 2. They do not so-taste the goodness of Christ, — as they might: Christ is no other unto them, but — as an eclipsed star: Christ is not sweet to them in : his ordinances, they find not in them that delight — and refreshment, which they nual mvnicier > 3 They are in the case of Barzillai, who coul not ; taste what he did eat, or what hegdid drink ; nor could hear any more the voice of sil ging men or of singing women: so they cannot taste the an of God, nor hear the spiritual melody hei frist makes to the souls of them that look unto him. _§. They have not that sense of Christ's love, which those that exercise this duty have. Whilst the soul neglects Christ, it cannot, possibly discern the love of Christ; it perceives not Christ apply-. ing the doctrines of his love to the conscience ” Christ appears not in his banquetting-house, he en- ables not the soul to pray with confidence, he makes” it not joyful in. the house of prayer. And hence it is, that such souls move so slowly in God’ = a 287 service ; they are just like Pharaoh’s chariots, with- out wheels ; they perceive not the love of Christ, __ either in the clear revelation of his secrets, or in the free community of his graces, or in the sanctifying” and sweetening of their trials, or in sealing the par- don of their sins. Oh! the want! Oh! the misery of this want ! Thus far of their wants, that neglect this duty of looking unto Jesus. - RAABAZs 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 other wanted: | , 1. That Christ gives light unto’ them. As the receiving of the sun gives light to the body, so the receiving of the sunof righteousness gives spiritual, heavenly, comfortable light to their souls. . 2. That Christ gives grace and holiness unto them. Ofhis fulness we receive grace for grace, As the printupon the wax answers to the seal, or as the characters upon the Son answers to the Fa- ther ; 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, but from _ Christ. working in them. | 3. That Christ gives content or satisfaction, unto them. As the pearl satisfied the merchants in the parable, so Christ satisfieth the soul with under- Standing, 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 _ id, ‘1 have enough,” 288 4. That Christ gives life unto them. He that’ hath the Son, hath life. He that hath Christ | in his heart, asa root of life living in him, ‘oras a king setting up his throne within him, or asa bridegroom betrothing himself in loving kindness to him he hath life, the life of grace, ‘and the earnest of the life of glory. 5. That Christ gives a taste of his goodness wie: them. They cannot look unto tind Wat he m ces! them joyful with the feeling of himself and spirit : and hence it is that many times they break out. into psalms and hymns, and spiritual songs, and make melody in their hearts unto’the Lord. Here is a goodness of illumination, regeneration, | sanc ctifi- cation, and spiritual freedom flowing from | Christ» to the souls: of fils saints, which to carnal men'is a_ sealed well, whose waters their palates never arin. ‘on ’ them. They eannot t Teck on Christ, but they og him loving and embracing their humble souls ; they | see him “binding up their broken hearts ; they be- hold him gathering to himself, and bearing in the bésom of his love, and comforting with the piccheid 3 of his word their wounded spirits ; they beh a like Jacob serving in the heat and in the ¢ old f ior} Rachel, serving in manifold afflictions from his Ta- | dle to his cros s, to make a spouse unto hi imself. 7a 7, That Christ gives the sense of s own worth and excellency unto them. ‘They see now in Christ is wisdom surpassing the brightness. the s su ie | even all the treasures of wisdom ; in Christis p ib excelling the strength of rocks, he i is not on ng but in strength itself; in Christ is honour transcen 1 ing all the kings of the earth, for he is King o Kings, and Lord of lords; in Christ i is beauty e: -cel- ling the rosé of Sharon, agd lily of the vallies, | he on fairer than all the fowers of the field, than all t the precious stones of the earth, than all ‘the tsi in, the firmament, than all the saints and ange ; sii iga j highest heavens, 3 rs, ee 289 _. _ 8, That Christ gives all things untothem. —Y our Father Abraham (saith Christ) rejoiceth to see my day, and’he saw it,” was’ glad, He’ saw it? How could he see it Pho art not yet fifty years ‘old, (said. the Jews) methee, thou seen Abraham ? Or could. Abraham seethee} er thy day 7+ Fes, ev en then ke sawit when he'be- 305 _Heved in. Christ. He could see it no other ways but by faith ; and therefore no question he believed in Christ, and that was counted to him for righte-. ‘ousness. — ty. ¥6 aoe 7. Who is thé head both as undertaker, and purchaser, and treasurer upon whom this covenant is established ? I answer, Christ : All the promises of God in him are yea and amen, unto the glory of God by us. This was darkly set forth in the frst manifestation of the covenant to Adam, but in this second, it is fully expressed and often repeated ; ‘thus, Gen. xii. 3. “In thee shall all the families of the earth be blessed ; and Gen. Xvill. 18. Alj the nations of the earth shall be blessed in Abraham, and Gen. xxii. 18. In thy seed shall all the na. tions 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 universal blessing, therefore is the explication, in thee, i. e, In thy seed ; which saith the apostle expressly, is Jesus Christ. bi 8 Thus far of the covenant of promise as it was manifested from Abraham to Moses. PABA ss Ty. WA: Of the Covenant of Promise as manifested to . loses. Ms or | TuE next breaking forth of this gracious covenant | was to Moses. The revenging justice of God had “how seized on mankind for many generations 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. - To this purpose BOS; VOR. }..°.° > 26 . 306 . the Lord calls up Moses to mount ‘Sinai; and there, of his infinite love and deserved mercy he makes, and renews his covenant with himand the ¢hildren of Israel. ‘bam the Lord thy God; which brought thee out of the land of Egypt, out of the liotsse of bondage: Fhou shalt have no other God’s before me.” CA) RES Se Otr ae "For the right understanding of this, we shall ex- amine these particulars: © | 14) F102 ine? 4. Whether the law was delivered in a cove- nant-way ? : taleaslat- 2. In what sense is the law a covenant of grace? Sees e 3. How may it appeat that the law in amy sense isa covenant of grace? ee gaan Fe BP 4.° Why should God in the law deal with usin — a covenant-way, rather than a mere absblute supreme way? ~> boetiemed | 5. What are the good things promised in this expression of the covenant Abs Pi iguglie nspeeh q 6. What is the condition of this covenant onout — part? py me 7, Who was the mediator of this covenant? - %, What of Christ, and his death, do we find in this manifestation of the covenant eithaa Sgn! y For the first, Whether the Law was delivéred in a covenant-way ?—It is afirmed on these grounds. — 1.40 that it hath the name of a covenant.—2.\__ Fn 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, write | these words; for after the tenor of these words, dl 1 have made a covenant with thee, and with 4 Israel. And he wrote upon the tables the words — of the covenant, the ten commandments.—And he | ip | | | declared unto you his covenant, which he ‘coms manded you to perform, even the fen €ommand- ments, and he wrote them upon two tables : stone.” : : z 1a " bis ah ae , $ f 9, The law hath the real properties of a cove- 307 rt nant, which are the mutual consent and stipulation. on both sides. You may see a full relation of this in Exod. xxiv. 3, 4, 5,6, 7,8. ‘*And Mosés came and told ail the words of the Lord, and all the judgments: And ail the peoplefanswered 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 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 peo- ple, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all. these words.” 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.—2. That the people on their part aire their full consent and ready willingness to be ig servants. " 2. In what sense is the law a covenant of grace > T answer, the law may be considered in several senses; as,1, Sometimesit signifies largely any hea- venly doctrine, whether it be promise or precept, 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, Is it not written in your Law, | said ye are God’s?—3. Sometimes it signifies the whole (Zconomy, and peculiar dispen- sation of God’s worship unto the Jews, in which sense it is said to continue until John, The Jaw and the prophets were until John,—4. Sometimes it is taken for some acts of the law only, Against such - _ there is no Law.—5. Sometimes it is taken only _. for the ceremonial law. "The Jaw haying a shadow ___of good things to come.—6. Sometimes it is taken - for that part of the moral Jaw, which is merely pre- ceptive, without any promise at all.—7. Some- times it is taken for the whole moral Jaw, with the 308. preface and promises added to it; and in this last, sense we take it, when we say it is a’covenant of — STAGE e 4 3. How may it appear that the law in this sense. js acovenant of grace ?—It appears, 1. By that — contract betwixt God and Israel before the promul- gation of the law. ‘If ye will obey my voice indeed, | “and keep my covenant ; thenye shall be a peculiar’ - ‘treasure unto me above all people, for all the earth -_‘ismine, and ye shall be unto me akingdom of priests, ‘and an holy nation.’. Whereunto the prophet Jere= miah hath reference, saying, ‘Obey my voice, and do “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 command-_— « ments, containing the preface’ and ‘promises; and how should that law be any other but a covenant of grace, which runs in this tenor, | will bé your God and you shall be ‘my ‘people; my peculiar ‘treasure: a kingdom of priests, atv holy ‘nation, if you will hear and obey my commandments. Surely these privileges could never have been obtained by a covenant of works. What? To bea kingdom of priests, an holy nation, a peculiar treasure to the Lord ?-What'? To be beloved of God ‘as 4'de-' sirable treasure (for so it is in the original) which a King delivers notiinto the hands of any of his officers, but kéepeth it to'himnself? This cannot beof works: no,no, these are privileges vouchsafed of mere grace’ in Jesus Christ; and therefore Peter applies this very : promise ‘to the’ people of God under the gospel, PPE Ore oa 4 ' 2, It appears by that contract betwixt God and» ' Israel in the promulgation of the law ; thenit was that God proclaimed himself to be the Godof Isracl saying, “l am the Lord thy God, which brought thee ~ ‘ outof the land of Egypt, out of the house of bondage.” This is a preface to the whole law,’‘perfixed asa i eh * Ra ad reason to persuade obedience to ‘every comand- ment. But al] ecknowlédge' that it is a free co-" 309 yenant, which promiseth pardon of sin, and requir. . eth faith in the Messiah. When God saith to Israel, 1am the Lord thy God which brought thee _ out of the land of Egypt, doth he not propoind him- _ from Egypt was a type ? _ self as their King, Judge, Saviour and Redeemer: yea, and spiritual Redeemer, from their bondage of sin and satan, whereof that temporal deliverance * 4. Why should God in the law deal with us ina _ covenant-way rather than in amere absolute supreme way? | answer, 1. In respect’ of God: it was-his pleasure in giving the law not only to manifest his wisdom, and power, and sovereignty, but his faithful- _ ness, and truth, and love, and the glory of his grace. Sa - ee ee ee If he’had given the precept without any promise, he _ might fully have discovered his supreme power, but his dear Jove and faithfulness could not have been krown. ‘Now therefore let the world take notice _ of his singular love and faithfulness ; as Moses said - to Israel, « Because the Lord loved you, and because ~ ‘he would keep the oath which he had sworn unto “your fathers, hath the Lord brought you otit with ‘a mighty hand, and redeemed You out of the ‘hands of bondmen, from’ the’ hand of Pharaoh, ‘king of Egypt. ‘Know ‘therefore that the Lord ‘thy God he is God, the faithful God, which keep- ‘eth covenant and mercy’ with them that Jove him, ‘and keep his commandments to a thousand gene- * rations.’ ; ” (2.) In respect of us, God would rather deal with us in a Covenant-way, than ina mere ‘absolute su- _ preme way, upon these grounds :—1. That he might bind us the faster to himself. A covenant binds on both parts. The Lord doth not bind himself to us, and leave us free; no, “1 will bring you (saith * God) into the bond of the covenant.’ You may say - acommand binds as well asa covenant. It is true; - but a covenant doth, as it were, twist the cords of _ the law, and double the precept upon the soul, | When itis only a precept, then God alone cont: 310 mands it, but when. [- have. made a promise to it, then I command it and bind it upon’ myself. aes ""(3.) 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 the nature of the covenant of grace ; First, God — promiseth mercy, to be our exceeding reel te ; ward ; and then we promise obedience, o be his free, willing people ; and thus we become God’s, not. only by a property founded in his soveyeign : power and love, but. by a property, growing out of — our own-voluntary consents. We are not ‘only his _ people, but his willing people. = fe ' (4.) That our consolations might be stronger; — that in all our difliculties and distrésses we might ever have recourse to the faithfulness and love of God. This indeed was the prime end why God delivered his Jaw in the way fg: covenant, that he — might endear himself.to us, and so draw us to him 3 with cords of love. Had God sopleased, he might — have required all obedience from'us, and when he had done all, he might have xed tgs ‘into no- — thing, orvat least not have given us eaven for an P| inheritance, or himself for a portion ; bu his love is — such, that he’ will not only command | ut he will - covenant, that he might further express and commu. — nicate his love. How then should this ‘encoura ey ts to go to God in all distresses?—O! what thine ‘ tul loving thoughts should we have of God that would thus infinitely condescend to covenant with- . Bit a Eno 4, What are the good things promised in this ex-— - pression of the covenant? Not to reckon up tl Bo temporal promises, the great mercies of God are expressed in these terms, ‘1 am the Lord thy God, — which brought the out of the land of E ypt, out of the house-of bondage.’ This is. the cea rations of the covenant, it is as great as Pod alee That we may better see it and know it, I shall take ‘ Ti 321 him in all well-pleasing. Observe now the main design of the covenant, and see but howall the streams Tun towards that ocean: God gives himself to the praise of the glory of his grace. God gives Christ to the praise of the glory of his grace. God gives ' pardon, sanctification, and salvation, to the praise of the glory of his grace ; and we believe, we obey, to the praise of the glory of his grace: and good reason, for all is of grace, and therefore all must - tend to the praise of the glory of his grace. It is of grace that God hath given himself, Christ, pardon, sanctification, and salvation to any soul. It is of grace’that we believe; by grace ye are _ Saved through faith, not of yourselves, it is the gift - of God. Oh? the sweet and comely order of his covenant! All is of grace, and all tends to the praise of the glory of his grace, and therefore it is called the covenant of grace. Many a soul is _ forced to cry, I cannot believe ; I may as well reach _ heaven with a finger, as lay hold on Christ by the hand of faith ; but mark how the covenant stands, _ like a well marshalled army, to repel this doubt: | If thou canst not believe, God will enable thee to _ believe. To you it is given to believe. God will _ hot only promise good things, but helps us by his Spirit to perform the conditions. He works our | hearts to believe in God, and to believe in Christ, _ Allis of grace, that all may tend to the praise of _ the glory of his grace. bl 5. Wherein is the covenant sure ? I answer, it is | sure in the performance and accomplishment of it. Hence the promises of the covenant are called the ‘sure mercies of David ; not because they. are sure unto David alone, but because they are sure unto all the seed of David, that are in covenant with ‘God,as David was, The promises of God’s co- Yenant are not yea and nay, various and uncertain, | but they are yea and amen, sure to: be fulfilled. Hence the stability. of God’s covenant is compared | to the firmness and immoveableness of the mighty jp NO" 9 vor. I. 2s 522 | mhotintains; nay, ‘ Mountains may depart,yand thé : hills be removed by a miracle, but omy kindness. shall not depart from thee; neither shall thecovenant — of my peace be removed,)saith the Lord, that: hath — mercy on'thee.” Sooner shallthe rocks be removed; _ the fire. cease to burn, the sun be turned into darks ~ ness, and the very heavens-be confounded with the — éarth, ‘than: the promise of Godshalbfail, ..6. Christ is more clearly manifested in this break+ — ing forth: of the covenant, thaniin any ofthe former: — For here we. see. 4 ciel bows kadk noma 20cm (1) Thatihe was God, and man, in.one person; — David’s Son, and yet David’s Lord. ‘The Lord said — lke Mies! sen 4. What is it to have the law written in our hearts? 5. How are we taught of Gon, so as not to need | (comparatively) any other kind of teaching? 6. What is the universality of this knowledge, in | that ‘all shall know me, saith the Lord?’ 1. Why is it called a new covenant?, I answer, it is called new, in contradiction to the covenant of ‘promise before Christ came. The very same words are repeated in the epistle to the Hebrews: ‘Behold “the day is come, saith the Lord, when I willmakea ~ “new covenant with the house of Israel,andthehouse — ‘of Judah.—In that he saith a new covenant, he hath ‘ made the first old; now that which decayeth,and © ‘© waxeth old, is ready to vanish away,’ and a new covenant is usually understood in the law sense; ' it is new, because diverse from that. which God ‘made with the fathers before Christ; it hath anew worship, new adoration, a new form of the Church, new witnesses, new tables, new ordinances: and | 395 these’never to be disannulled, never to wax old} as . the apostle speaks. . ; - 2. Wherein doth this covenant: excel the for- mer, which God made with their Fathers? I an- swer,— © (1.) Itexcels in the benefits and graces of the } Spirit. We. find, that under this covenant they were more plentifully bestowed upon the church than formerly. 1 (2.) It excels in the discovery of the Mediator, in and through whom this covenant wasmade. 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 king- dom, as we find in this.— (1.) Concerning the time of his coming. Seventy weeks shall be determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteous- ness, and to seal up the vision and prophecy, and to anoint the most holy. | . [2.] Concerning the place of his birth. But thou, Bethlehem Ephrata, 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. . _; [8.] Concerning his name. Unto usa child is _ born, unto usa Son is given, and the government _ Shall be upon his shoulders ; and his name shall be _ called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace.—In _ his days Judah shall be saved, and Israel shall dwell safely ; and this is his name whereby he shall be called, THe LORD ovr Ricureovusness.— _ Behold, a virgin shall conceive, and beara Son, and thou, O virgin, shall call his name Immac- [4] Concérning the passages of his nativity, That he should be born of a virgin, Isa, vii. 14, - That at his birth all the infants round about Beth-. Jehem should be slain, Jer, xxxi. 15. That John 4 the Baptist should be his forerunner, to prepare his - ‘way, Mal. iii. 1. That he should flee into Egypt, and be recalled thence again, Hosea xi. 1. I might . add many particulars of this kind. _ # ‘[5.] Concerning his humiliation, Surely he hath bofn our griefs and carried our sorrows; yet we did 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, 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, and who shall declare his generation? He was cut off out of the land of the living: for the transgression of my people was he stricken.—It pleased the Lord to bruise him, he hath put him to grief—Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because ‘he hath poured out © his soul unto death, and he was numbered with the — transgressors, and he bare the sin offmany, and made © intercession for the transgressors. One wouldthink — this was rather a history than a prophecy of Christ’s sufferings. 5. MAE eo [6] Concerning his kingdom, Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusa-_ lem, behold thy King cometh unto thee: He is just and having salvation, lowly, and riding vr an v e 4 ass, and upon a colt the foal of an ass. old a King, behold thy King; behold thy King cometh, and he comes unto thee. 1. He is a King, an 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 | God, then made himself a body after the image of 527 fnan. 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 ins ward parts, by enlivening a man with the graces of his holy 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: thati law without us; For example; This is thelaw without, «Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength.’ To answet 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 thy soul.’ Now, when this promise is fulfilled, when God hath put love mm our hearts, then is the law pat. into-our inward parts. _ 4. What is it to have the law written: in our hearts? This writing contains the former, and is Something more. It is said to be written, that there might be something within answerable to the law without ; it was written without, and so it was written within... This writing is the very same with copying or transcribing. The writing within ‘is every way answerable:to.the writing without. Oh! what amercy is this, that the same God who writ the law with his own finger in the tables of stone, should also write the:same law with the finger of his Spirit in the tables of our hearts! As you see ina seal, when you. have put the seal on the wax, and you take it off again, you find on the wax the same impression that was on the seal; so it is in the hearts of the faithful;:when the spirit hath once softened them, then he writes the law, i. e. he “stamps an inward aptness, and an inward. disposi- tion onthe heart; answering to every particular ofthe law. . =» ~- °5. How. are we taught of God, so as not to 328. need comparatively any other kind of teaching? I answer— > ) Ae Veen eles 1, God teacheth inwardly. | In the hidden part thou hast made me know wisdom, saith ‘David; — and again, I thank the Lord that gave me counsel, my reins also instruct me in the night season. The reins are the most inward part of the body, and the night-season the most private time: Both ex- press the intimacy of divine teaching. God, who commanded light to shine out of darkness, hath shined into our hearts, Man’s light may shine into the head, but God’s light alone doth shine into the heart. . 2. God teacheth clearly. Elihu offering himself ‘ instead of God to reason with Job, he tells, him, My words shall be of the ‘uprightness of my heart, and my lips shall utter’ knowledge clearly. If ever the word come home to an heart, it comes with a convincing clearness. So the apostle, our gospel — came unto you, not in word only, but in power, — and in the Holy Ghest, and in much full assurance. — ‘The word hath a treble emphasis, assurance, full _ assurance, and much full assurance: Here is clear : work. 3. God teacheth sweetly and comfortably, Thou hast taught me, saith, David, and then it follows,, how sweet are thy words unto my taste? Yea, sweeter than honey to my mouth. Luther said, © He would not Jive in paradise if he must live with- | out the word; but with the word, said-he,| could — live in hell.’ When Christ put his hand in by the hole ofthe door to teach the hearf, her bowels were moved, and then her fingers dropt upon the handles of the lock sweet-smelling myrrh, Cant. v. 5. The teachings of Christ left such a. blessing upon the first motions of the spouse’s heart, that with the very touch of them she is refreshed; her fingers drop. myrrh, and her bowels are moved as the — monuments of his gracious teachings. | Christians, these are the teachings of God! and 329 in reference to’ this” we: shall no more’ teach every man his neighbour, and every man’ his brother, saying, know the Lord,’ God"s teaching ‘is another, kind of-teaching than we'can ‘have from’the hands of men; 'ther¢ is no man in the world ‘can’ teach, thus: !*and’ ‘therefore they ‘whom God’ teacheth, ‘heed mot ‘any other kind of teaching, respectively or comparatively; © 6 ste Dah Ry ght 196, What isthe universality of this knowledge ? * They shall all know ime, from the least of them to. ‘the greatest of them, saith the Lord.” ‘The mean- _ ing‘is, that all ‘that are ’in the covenant'of grace shall be sotaught of God, that they shall every one know God inwardly, clearly, experimentally; sweetly) and. savingly. TaTOy et Ie” eorag. erin yeas “ Uhave “now propounded the object ‘we’ aré to Jook unto? that is,-Jesus, as “held forth ina way of promise or covenant; in that dark’time from the. ‘creation, till his first coming in’ the fleshs Our next ‘business is ‘to direct: you in the mystery of grace, how you are to look to him in this Pegnoetn on. erty 44s ; a ‘ at . : A) hey - TT} . J f 9 65 pt eid af Bot) teettate in - CHAP,. Ii, re vo fe } ohh I rh P21 bee 4osn ro a, (i iets Pay , "1 , Sect. 1. Of knowing Jesus, as carrying, on the - reat Work of jour Salvation from. the Creation é H thos t ¢ , mnbil huis first comings)... ‘Lookine ‘comprehends knowing, considering, desiring, hoping, believing, loving, joying,icalling on, conforming to, as you haveiheard ; and accotdingly dthat-we thay practised. We must know Jesus ‘car- “aying on the great work :of jour~salvation’in ithe -beginning,. and from the. beginning vofi: the world. Come; let-us learn what:he did for.us inthe: imorn- ing of this world; he made it for usy aod he:made us more especially for his own glory ; but presently no. 9. vou. 1. 2T . after, we were. made, we sinned /and spoiled the image wherein God made us,, ‘This)was thesaddest act that ever was ;, it was Pei hee Simp oe (without the mercy of God).thedamningsofall souls — toall eternity. And, O my souly;know.this forthy- — self, thou wast) in the loins of Adam; at) that same - time, so.that what he did, thou didst; thou wast . partaker of his sins, and thou wast to partake wi him, in his punishment); but well mayest thou say, blessed be God for Jesus Christ; at the very instant — when all should have been damned, Christ, in- — tervened ; a covenant of grace is made with man, — and Christ is the foundation, in and through whom ~ ‘we must be reconciled unto. God..| Come, soul; and study this covenant of grace in reference to thyself. Had. not, this ‘been, where hadst,thou. been? Nay, where had all the world been \at this day?,Surely, — iticoncerns thee. to'take notice of this great trans- action. After. man had fallen, by) sin, Christ is — sromised ; and that all the saints, might partake of — hrist, a.coyenant of grace is entered rt t the — beginning of the world, was more dim, but the © nearer to Christ’s coming in the flesh, the more — clearly it appeared. ©Howsoever dimly or clearly, — thus it pleased God in Christ.to carry on the great — work of our salvation at that time, viz. by a promise — of Christ, and by a covenant. in Christ. And for — the better Knowledge of it, study the prom e made ‘to “Adam; Abraham, Moses, ‘Davids’ ‘and Israel. — Study these several breakings ‘out of the covenant _ of grace. It is worth thy pains; it is a mystery which hath been hid from agesj"and from genera- tions, but. now. is made manifest te “thé ‘saints. Here lies the:firm foundation ‘of’ a" christian’s'com- — fort 3: if thow:canst but assure ‘thyself of thy part'in -this, thou art! blessed for ever’ ‘Oh! how satisfyin is it ‘to:know the: faithful engagements sof the Al- mighty>God, ethrough thatsSony of His! loveyin’a covenantof grace! 2) sbar orf 2 bliow’ ell Yo-gar ‘os tg tod: oHebg awe eithwl ylisissges Sioned 7 x § ff .39V Sige ee Sy eee. ee .. = -. . - e e Oo 331 ; 109. Lfls c P. fhm BR. siala io rae Be! iG b in , yak SECT. IL tik himed re Lu ; ep a oe P. a4 J oe ‘of Considering Jesus in that Respect. ‘ P| sh 24 isJeebe & - We must. consider. Jesus carrying on, the great- _qwork.of our salvation in that dark time. It isnot enough:to study it and know it, but we must seri- ously meditate, ponder, and consider of it, till we _bring,it to some profitable issue, This is the con- sideration, | mean, when we hold. our thoughts to thisor that spiritual subject, till we perceive suc- cess, and the work prosper in our hands. ». Now, to help usin this,— . sh Siow 1. Consider Jesus in the. first promise made to man. ‘It shall bruise thy. head, and, thou shalt ‘bruise his‘heel. When all men were under guilt of sinyand.in the power of satan; and when thou, my soul, wastin as bad a case as any other, then to _ hear the sound of these glad tidings, then te hear of Jesus, a Saviour and Redeemer,. sure this was welcome news. Come, draw the case'nearer to thyself: thou wast in Adam’s loins; suppose thou chadst-been in Adam’s stead ; suppose thou ,hadst heard. thewoice of the Lord walking in the garden ; suppose thou hadst heard him call,, Adam, where art thou? Peter, Andrew,,or Thomas, where .art thou? What? Hast thou eaten of the tree whereof E.commanded thee that thou shouldst not eat? “Appear and come to judgment; the law is irrevo- cable. In.the day that thou eatest thereof thou shalt surely die. ‘There is nothing to be looked for but death, temporal, death spiritual, and death, eter- nal. Oh!) what a fearful condition; is this, no sooner to come into the world, but,presently to be turned ever into hell! for one day to, be a‘monarch ofthe world, and the: very next to be a slave: of sa- tan, and bound hand. and foot in a darksome..dun- geon! fora few hours to live in Eden, to.enjoy every 332. tree in the garden, pleasant to the sight, and good for food, and then to.ente: apie abe confines of eter- nity, and ever to bé tormente wouldst have cried to the rocks and to the moun- tains, Fallon me, and hide me from’the face of him that sitteth on the throne. If God be angry, who may abide it? When the greatday of hiswrathis — come, who shall be able to stand? And yetode= — spair not, O my soul; for in the midst of wrath God - js pleased’ to remeniber mercy) Even now, when — all. the world ‘should have been damned, Jesus is — proclaimed, and promised, and he it is that must die — aceording to the commination, for he is ouréurety, — and he itis that by death mustovereome death and — with the devil and | his angels! It is no wonder if. Adam bid himself — from the presence of the Lord God amongst trees — of the garden. O my soul, in that case thou — the devil. ‘It shall bruise thy head,’ saith God toSa- _ tan; asifhe had said, Come, Satan, thou hastitaken — captive ten thousands of souls: Adam and Eve are | now ensnared, and in ‘their loins all the menvand — women that shall ever be: Now is thy day of — triumph, but thou shalt not carry itahus. Outof — the seed of the woman shall spring a branch, and - he shall bruisethy head, he shall break thy power, he shall tread thy dominion under foot, he shall lead thy captivity. captive, he shall take away sin, he shall point out'to mem and angels the glory of hea- ven, and 4 new world of free-grace. ' In this pro- mise, O my soul, is wrapped up thy hope, thy hea- f ven, thy salvation: and therefore consider it, look — on all sides of it, view it over and over:.itisa — field that contains in the bowels of ita precious Deliverer from sin, death, and*helk » 9 2. Consider Jesus in that promise made to Abraham. ‘i willestablish my covenant betweenme treasure; there is in it a Saviour; a\Redeemer, a ‘and thee, and thy seed after thee in. theirgené@ra- — ‘tions, for an everlasting covenant, tobe aGodte ‘thee. and to thy seed after thee,’ In respectofthis’ 333 | covenant, Abraham is called the father of the faith: ful: aridthey) whieh. ate-of the Faith are called the children, of Abraham, .And; QO. my. soul! thou dost by faith draw it. through Abraham, to whom this promise was made, for if ye be Christ’s, then are ye Abraham’s seed,, and) -heirs according to the promise, .) Consider) what a mercy this is, that-God should enter into a covenant with thee in the loins of'Abraham, God .made @ promise of Christ, and inclusively acovenant of grace in his comforting | &dam; but he makes acovenant expressly under the nameiof covenant, with Abraham and his seed, Be amazed! What? That the great and glorious God of heaven and earth should make himself a debtor to us? O my soul, think of it seriously: He is in heaven, and thou art on earth; he is the Creator, and thou art his creature. Ah! what art thou, or what’ is thy father’s house, that thou shouldst be raised up hitherto! The very covenant is a wonder, as\it relates to God and us. What is it but a compact, a bincing of God and us. When Jehoshaphat and Ahab were in covenant, see how Jehoshaphat expresseth himself, I am as thou art, my people as thy people, my horses as thy horses ; So it'is betwixt God and us. If once he gives us the covenant, then his strength is our strength, his. power is our power, his armies are our armies, his attributes are our attributes; we have interest in all. _ There is an offensive and defensive league, as I may say; betwixt God and-us: and if we put him in mind of itinall our straits, he cannot deny us. Thus _ tuns the tenorofhis covenant. ‘1 will be a God to. *thee, and to thy seedafter thee.’ Thisis the gene- ral.promise ; I may call it the motherspromise, that carries all other promises in its womb. Consider - thatitisGod in Christ that is propounded to usin this phrase; I will be a Godtothee. Here is the great. est promise that ever was made, Christ, God, is more than grace, pardon, holiness, heaven; as the husband is more) excellent: than the marriage-zobe, 334 bracelets, rings. The well and fountainyof life is o more excellency than’ ‘the streamss! ‘Christ far above a created , aacadenerhhedbaasteetela | him.” -O my soul, ‘is, inet gee hona of thy inmost — consideration! § > ni — 15H wren | ; 8. Consider Jesus in that pros ers ‘the Israelites, ‘Iam th Lord thy Gad who ‘brought thee out of the land: ‘out of the *house of bondage.’ Much hath been: promise; but to ‘contract it, consider inthe promise — the sufficiency “and” propriety!” First, here is: suff- ciency. It is a promise of infinite worth, an hid i treasure, a’tich possession, an hehe Seeintehs which none.can rightly value ; it is no less than great, and mighty, and infinite God. If wehad a— i promise’ of a hundred: worlds, or” ‘of ten heavens, ibis is more than all: heaven ‘indeed lis»beantiful, — but God is more beautiful’; for tieistheGodof heaven? and hence itis that the saintsin heaven ate — not ‘satisfied without their God: Itde a>bmeetext | pression of Bernard, “As whatsoever we’ givelunto theé, Lord, unless we give ourselves, cannot satisfy 7 thee ;/so whatsoever thou givest unto us, Lord, eblexs: thou givest thyself, it cannot satisfy * hérice if is, that’as God doth akesigseaints his, portion,'so God is the portion inheritance of — his saints. Consider the greatness, the» goodness, — the all-sufficiency of this promise, I am the Lord — thyGod !' No question but Moses had many other — rich promisés from God, but he could'not be satis-— fied without God himself: ‘If thy-presence *be not — *withus, bring us not hence.” And no wonder ; ‘for | Without God all things are nothing ;° -butin the want » "fF all-other. things, God ‘ himself is ‘instead of all: itis God’s sole prerogative to’ be an a The things of this world: can” -but help in this: or that particular thing as’ bread! against hunger, — drink against thirst, clothes against coldiand:naked- 26s, house against wind and weather, easel priciest against sickness; but God isan | ‘sufficient good : he isvall in all both-to the inward andioutward man: » Aré we guilty of sin,?.. There. is mercy in God to pardon us. Are we fullofin- firmities? There’ is: grace in God to heal.us,.. Are we strong in corruptions? There, is power-in.God eds 7 to subdue them in us. sAre we disquieted in con- science? Therevis that ‘spirit.in. God ,that -is. the comforter, that can fill us with joy unspeakable and gloriouss’ And:for our outward man; ail our welfare isJaid/up.in God: ‘He.is the God of our life.’ Psal. xiii, 8..°CHeis the strength of our life,’ Psal. xxwii, dw‘ Heisaquickening spirit,’ 1 Cor. xv. 45. Which though it be in regard of the inward man, yet there itis spokem of the outward man, which the Lord shall quicken after death,and ;doth now keep alive by his mighty power; for ‘in him. we live and «move; and:have our being.’ (ae waihe _ O»my soul, that thou wouldst but meditate, and _ consider this promise in all thy wants. When means _ fail; sand) the, streams run no more,-Oh! that thou _ wouldst then -go to the fountain, where the waters ‘Tun sweeter, and more sure! For, as Joseph said to: Pharaoh; ‘Itisnot in.me, God shall give Pharsoh _ an answer of peace:’ so may silyer and gold, and such things say to thee, itis not.in us; God -shall give enough) out of himself. Have God; and have all: want God, and there.is no contentin.the enjoy- : ment of all: It was the apostle’s case, ‘As having _ ‘nothing, yet possessing all things.’ | Surely-he lived ‘to: God, and enjoyed God, and -he was. an. all- ‘sufficient good unto him. God may be enjoyed in _any condition ; in ‘the. meanest,,.as,well,.as the | greatest ;:imthe poorest, as well as ithe, richest. God-will'go.into a wilderness, into.a prison, with ‘his people, and there he will-make up)all that they are ‘short of. | Thy -discontents therefore, arise _ not from the. want of inward means, but from want of inward: fellowship. with .God.:, and if thou dost not finda sufficiency, it \is. because thou dost not enjoy him,iwho is thy. all-sufficient good. , O! stir t ; | | up faith, and consider the Covenant 5 ithink ‘seriotisly F on this promise, «I am God. all-sufficient’s::.lam i. b 4 4 i) = 2 345 a people saved of the Lord! Happy is the people that are in such a case, yea, happy is that people whose God is the Lord.—But ah! what can I say! _ No sin like unto my sin, no misery like unto my misery.—Alas? I die for hunger, whilst those that are in my father’s house have bread enough.—Oh ! that [-were in their condition! Never did David _ long more for the waters of the well of Bethlehem, than my soul, now touched with the sense of sin, doth desire to be at peace with God, and in cove- © _ nant with him.—Oh! I thirst, I pant, [ gasp after him,I long for communion and peace with him, : with my soul do I desire thee in the night, yea, with my spirit within me dol seek thee early.” - _' @. Desire the improvement of the covenant: It ~ may be, God hath given thee an interest in it: But alas! thy hold is so weak that thou scarce knowest . the meaning of its the Lord may answer, but yet. he speaks darkly, as sometimes he spake to the wo-. man, ‘Go thy way andsinno more.’ It is a middle _ kind of expression, neither assuring that her sin was _/pardoned, nor yet putting her out of hope that it might be pardoned: So it may be, God hath given - _ thee some little ease, but he hath not spoken full ‘peace: Go on then and desire more confirmation: _ Say in thine heart: ““O Lord, thou hast begun to _ shew grace unto thy servant; but oh! manifest to ‘me all thy goodness; Thou hast given me a drop, | and I feel it so sweet that now I thirst, and long to ' enjoy the fountain 5. Thou-hast given me a taste, but ‘my desire is not thereby diminished, but enlarged ; and good reason, for what are these drops, and tastes, ‘but only the first fruits and earnests of the Spirit.— ‘Oh! then, what are those harvests of joy? What are those treasures of wisdom, and free grace hid in God ?—I have indeed beheld a feast of fat things, -of fat things full of marrow, of wines on the lees, ‘of wines on the lees well refined? but oh! what a famine is yet'in my spirit !—O Lord, I have longed _ for thy salvation. Come, Lord Jesus, come quickly?” NO, 9. VoL. 1, “ 2x ate. - Many.a soul cannot degy, but that th hath» heied : mercy on; him, but he shallonot hold out: de. feels; witeim sue Corruption, » such, strong ’ cin sis pom eine doitbts, Oh !, what. will becomedof -my;-paor, so What will be: fhe ‘issue. ri sNad Co Sarisininr) #8 desire perseverance.. (When Peter, he thesmount,: ‘At is good being: fant me i “build thtee: tabdtndcles:’» His desine tac continued. thete for ever, 0 come with th , ings: ‘and breathings : after Hite ou thy esife after, . ‘ean ht thou hast ‘said, I will:betroth thee.wato - Then, Lord, Ldesire the, accompli fulfil. what: thou ‘hast. said! dt would heart ifever'the covenant shouldbe bri me and thees:; My: desire lis. towards more I enjoy thee, the..more - 1 desire’ ai thee... My diesifes:are like thyself, ‘infin everlasting desires;. ier Ciel eee bia ; + 4.’ Desire Jesus; the great ‘los ie 7 All; jn‘a.cbveridnt dfigrace. fect ‘of desire, especially : to pod, ego Christ, “Hencecdt.is that apoor. fansalee sensevof sing cries‘out'with theve c} de &* Christ, and none but Christ 5- give me A die, Lam-undone, Lam, lost for Fat -< ‘ Christ, or Jesus, to acovendnt ofsgri sWwer; ‘He ts theegreat business, He’ is the»: All inodbdle: jor (ds 1) | Christ isthe awe ., The Weairbhac ye seek shail suddenly come ;to-his ple, even the messenget, of the,covenant, wl me c ‘delight in, »Christ travels\ with stidings» betwme “parties. sof the. devenantebeiw \oesitepemh aert ghd) Fe: eee ol of God-to-us sshe-commen Father untocas Ministers, cannot! spe: and'of ‘his Bathe, as he-can» do-hin ‘soul, to oe. thy Gesiteby.ceomnet nd Ch: Joup icivg cugol bil mov noitevise yd) wl ~ & We Poe ee ee sap speak of Christ; ahd of his Father, and.of héayen, formanew alli 37s bas’; tu tet mosacia b ; . [2.] He reports of us to God; he commends ug to bis Father, O:tighteousFathet, the world hath _ Rot known’ thee, butt have known thee, and these have kniown-that thou hast sent. me... Happy: souls; of whom Christ is telling -good-tidings, in! heaven 3 _ forthe is the atigelof:thd covenant... sh oi} _-16(2.) *Ehe is sthe wi eg ofthe scovenant’; she saw. _ and: béard all. :Beholdd shave given him for a wits _ fess to) the people :.And he is called, the faithful | Witness: The Anien; ‘The faithful and true wit: | fess: The covenant saith, the.Son of man came to _ Seek and. to save that/which, was lost ;,Amen, saith ' Christ, E can witnéss that to be true), ‘Fhe coves nant’ saith, Christ died, and rose again for sinners 3 _ Amen, saith Christ, I was dead, and behold. L Jive forevermore; Amen}; Theré is not any thing said _ in'theneovenant but Christ is a witness to it; and - therefore:-we réad: in the:very end of the Bible, this _ subscription, as. may’ calhit, in) relation to Christ, He which testifieth these things saith, sure] y Icome fquickly..vAmen.! socasis ) _~ (8.)*Christ is the surety of the'covenant, In as much: as not withoutian oath he was made a priest, by so-much was Jesus madea surety of a better tes- tament.| The. covenant) of works had a promises but because it was to be broken, and done away, if{had no oath of God, as this hath. O doubting “soul, thou that sayest thy salvation is not sute, think on this scripture; thou hast the oath of God for it ; itis a sworn article of the covenant, Believe in the Lord Jesus and thou shalt be saved. And to thisend Christ isasurety, . [1.]} Surety for God, he undertakes that God shall fulfbhis part of the covenant: ‘Fear not, little ‘flock, for it is your Father’s good pleasure to give ‘you the kingdom. And him that cometh unto.me, ‘{Dwillin no wise cast out.’ bade 3 er 4 4 } 348 . [2.] Surety for us. And to this purpose he hath — paid aransom for us; and giveth a new heart to — us. « = - “ ; y aghd 41% Titi = (4.) Christ is the Mediator of the covenant. The, apostle calls him Jesus the Mediator of the’new co- venant. He hath something of God, as being true © and layeth his hands on both parties, asa days-man doth ; and in this respect he is a Friend, a Recon- ciler, and aServant. 1. A friend to both parties; he hath God’s heart for'man, to be gracious, and he — hath man’s heart for God to satisfy justice. 2. A Reconciler of both parties ; he brings ‘down God to a treaty of peace, and he brings: up man by a- ransom paid ; sothat he may say unto both, ‘Fae ther, come down to my brethren, my kindred and~ flesh; and thou, my sister and spoise come up to ~ my Father and thy Father; to my Godand ‘thy — God.” 3. He is ‘a Servant to both partiés, ‘Behold ~ my servant, saith God, my righteous servant + Yea, and our servant. ‘He came'not to be served, but to serve, and give his life a ransom for many. Et (5.) Christ is the testator of the covenant. He died to this very end, that he might confirm the” covenant. Wherea testament is, there” must also of necessity be the death of the testator; for’a tes+ tament is of force, after men are dead, otherwise it js of no strength at all, whilst the testator liveth. Christ then must die, and Christ’s blood must be shed, to seal the covenant of grace. — It is not. every blood, but Christ’s blood that must seal the everlasting covenant, Heb. xiii. 20. and his blood | being shed, he is then rightly called the testator of the covenant. } die, corte ge Oh! what fuel 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; yea, the nearer thou drawes 349 towards Christ, the more dost thou desire. Christ. ‘He that thirsts let him thirst more, saith Bernard, and he that desires let him desire yet more abun. dantly.” “Is there not cause? Oh! what excellen- cies hast thou found in Christ! Poor soul! thou hast undone thyself by sin, there’s but a step be- twixt thee and damnation ; but to save thy soul, Christ comes leaping on the mountains, and’ skip- ping on the hills: he.enters into a covenant with God ; he’ is the messenger of the covenant, the wit- | hess. of’ the covenant, the Surety of the covenant, _ the mediator of the covenant, the testator of the _ covenant; the great business, the Allin All. If Da- pve could say, “My soul breaks for the longing that ‘it hath to thy judgments at all times ;’ how mayest thou say;*My soul breaks: for the longings that it *hath to thy mercies,’ and my Jesus at all times. Oh! J gasp for grace, as the thirsty land for. drops of _yain.. Ithirst, I faint, I Janguish, Ilong for an hearty draught of the fountain opened to: the house of _ David, and to the inhabitants of Jerusalem. Oh! | -that I could set Jesus flying through the midst of heaven, with’ the covenant. in his hand. Oh! [ ong for that angel of the covenant ; I long to.see .such another. vision as John did, when he said, _. And Isaw. another angel in the ‘midst of heaven, _ Shaving the everlasting B0spF to preach unto them _. ‘that.dwell upon ‘the earth.’, What? Is that cove- _¢nant in the hand of Christ? And is my name ‘ ‘written: in’ that roll? Say, “Lord, is my name + written on the heart of Christ'? Ob! if I had the « glory: of all the world; if [had ten thousand worlds, iss -and then thousand fives, I would lay them all down, + tohaye this poor trembling soul of mine assured of this. Oh! my thirst is insatiable, my bowels are .-hot within me; my desire after Jesus is greedy as bas the grave, the coals thereof are as ‘coals of fire, which aan a most Whemgel flame.” teak higae 5 v \ a eal ; ; : Bi. i4 if ~e 2 *. » wht * : tier Loe | } £NPigs T 3 SOT } a 5 dakdD aired 3 he ft SEALS We aumnigiaanee oH A. § Oe ah Of hoping in 1 Tesus. in that Respe eat. hedohaus te Hors: isa certain epuidgiea that sp aaa en ; will come. A the questi is, whethes those. proy i <0) csbiedt-sdleie i: unto me? And what are the grounds on: which my a hope is built ? If the grounds be weak, then hope — is doubtful, or presumptuous ;. but, ifthe grounds Fi be right, then hope is right, and I. may. cast anchor, ; and build upon it. * a en Fe 384: 3. It is a total union; that is, whole Chris! united to: the whole believer, soul a thou art-united to Christ, thou hast ; art one with him in his nature, in hi hast the same image, grace, and spiri € : he hath; the same precious promises, the | ‘same access to God by prayer as he; thou hast the sa love of the Father ; all that he did or suffered t hast a share in it; thou hast his life and dea all is thine. So on thy part, he hath thee wh thy nature, thy: sins, the punishment of thy sins, tl wrath; thy curse, thy shame; yea, thy wit, a wealth, and strength, all that thou art, or hast, canst do possibly for him. It isa total union 3 ‘ My beloved is mine, and I am his: whole Christe mine, and-all that I'am, have, or can do, are bis.’ _ 2. There ‘is a spiritual communion with ‘God 1 in Christ: Both these are.'the effects of Christ’s personal union: first, union in his person, and then | communion with his benefits. Union, properh speaking, is not unto any of the benefits flowing to us from Christ; we are not united to pico of sin, holiness, peace of conscience, but unto t person of the Son of God himself: and then, : condly, comes this communication of all the b fits arising from this union to the Lord Jesus; as Christ was priest, prophet and king, so we a by him are, after a sort, priests, prophets, and kings: for being made. one with him, we are thereby paningoae cg all things that are his, RSs A of RAE, Pay a Sae BAGO sihiged - i “SECT, ee oF the Birth of Christ, pa Tue birth a Christ. now ‘filienien 3 wonderful, that it was given for a ig au Hlewers seven asso diy and footy years before se ee ~ ~ A 4 385 © Scconiiichied {© Thetetare the Lord Hiniself shan * give a sign; behold a virgin shall conceive and - © beara Son.’ But come a little nearér: Let us goto Bethlehem, as the shepherds said, and see this thing which is come to pass! If we step but one Step into his lodging, heaven’s wonder is before our eyes; now look upon Jesus! Look on him as in fulness of time he carried on the great work of our Salvation. Here you may read the meaning in Adam’s covenant, Abraham’s promise, Moses’s re- velation, David’s succession; these were but veils, but now shall we draw aside the curtains. Come, take a view of the truth itself. What a strange birth is this? Look on the babe, there is no cradle to rock him, no nurse to lull him, no linens to swaddle him, scarce a little food to nourish him. Look on the _ mother; there’s no midwife’s help, no downy pil- lows, no linen hangings, scarce a little straw where she is brought a-bed. Look on Joseph his supposed father ; he rather begs than gives a blessing: Poor carpenter! that makes them a chamber of an ox- stall. Mary must bear a son; an angel tells her, the Holy Ghost overshadows her, the days are ac- complished, and she is delivered. . No sooner was Christ born, but Righteousness looked down from heavem; she cast her eye upon earth, and seeing truth Freshly sprung there, she looked and looked again: Certainly it was a sight to draw all the eyes of heaven to it. It is said of the - angels, that they desired to look into these things. They looked wishfully. at them, as if they would look through them. No question but Righteous- ness looked as narrowly and piercingly as the angels. Some observe, that the Hebrew word, she looked down, signifies, that she beat out a window, so desirous was Righteousness to behold the sight of Christ born, that she beats out a window in hea- ven. Before this time, she would not so much as “Took down towards the earth: Righteousness had NO prospect, no window open this way. But now No. 10, VoL, 1, 386 the case is altered: No sooner doth our vine bud upon the earth, but she is willing to condescend, ~ and so willing, that she breaks a window through © the walls of heaven to look down: And no marvel; ~ for what could Righteousness desire to see and sa- — tisfy herself in, that was not to be seen in Jesus — Christ? He was all-righteous, there was not the ~ least spot of sin in him: His birth was clean, and © his life was holy, and his death was innocent. Both” his soul and: body were without all sin ; both his 3 spirit and his mouth were without all guile: What- — soever satisfaction Righteousness would have, she ~ might have it in him. ‘ Lay judgment to the line, © and righteousness to the balance,’ and there is no- thing in Jesus but strength for the Tine, and full © weight for the balance. “+ uct op ipaignoelll 3, For the meeting and agreement of all God's” attributes as the effect of this, the verse before tells © us, that ‘ Mercy and truth are met together, Righs — * feousness and Peace have kissed each other: Many means were made before Christ’s time | or this blessed meeting ; but it would not be: Sacra-— fice and burnt-offering thou wouldst not: These - means were not prevalent enough to cause it. Where stuck it? you will say: Surely it was not’ long of Mercy, she was easy to be entreated: She Righteousness must and will have satisfaction, either some satisfaction for sin must be given to G Ore she will never meet more; better that all men in the” world were damned, than that the righteousness” of God should be unrighteous. But our Saviour is” ‘born; and this birth occasions a gracious meeting of the attributes: Such an attractive is this birt! that all meet there ; Indeed they cannot but mee in him. £Christ.is Mercy, and Christ is Truth, ani ‘Christ is Righteousness, and Christ is Peace.” 1. Christ is Mercy. Thus Zacharias prophesied 5” that through the tender mercy of our God the day-" 387 _ 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 beloved Son in whom he is well pleased. | ; 2. Christ is Truth. ‘1 am the way, and the truth, ‘and the life.’ ‘ That truth in whom is accomplished _ whatsoever was prefigured of the Messiah. And this is his name, ‘ The Lord, the Lord God, abundant “in goodness and truth. He isa God of truth, saith “Moses; plenteous in mercy and truth, said David: _ ‘full of grace and truth, said John.’ 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 Righte- _ © ousness.’ - j , | 4, Christ is Peace. ‘ This is his name wherewith _‘he‘is called, Wonderful, Counsellor, the mighty « * God, the everlasting Father, the Prince of Peace.’ _ And according to his type, Melchisedech, as he was _ King of Righteousness, soalsohe was King of Salem, which is King of Peace. Thus Christ is Mercy, and Christ is Truth, and Christ ‘is Righteousness, and Christ is Peace. Now where should ail these meet _ but in him who is them all? Surely there they meet, and at the meeting they all ran first and kissed the Son; and that done, Truth ran to Mercy, and em- _ braced her, and Righteousness to Peace, and kissed her. They that had so long been parted, now they meet, and are made friends again. O the blessed effects of this birth of Christ! It is Christ that re- conciled them, and reconciled us to them. He re- - conciled all things, saith the apostle, ‘ whether they “be things in earth, or things in heaven.’ Now is _-heaven at peace with itself, and heaven and earth at peace one with another; and that which glues. ‘all, and makes the peace, is this birth of Christ, 4 * ages 588 SECT. VI. Bo et nit. we amelie _ Of some Consequents of Christ's Birth. i SoME consequents of the birth of Christ may — be touched, till he was a child of twelve years — old. a 1. When he was but eight days old, he was cir- cumcised, and named Jesus. In this early humilia- — tion he plainly discovered the riches of his grace: | now he sheds his blood in drops, and thereby gives © an earnest of those rivers which he afterwards pour- — ed out for the cleansing of our nature, and ex- © tinguishing the wrath of God: and for a further © discovery of his grace, and this time his name is © given him, which was Jesus. ‘This is the name which we should -engrave on our hearts, rest our faith on, and place our help in, aad Jove with the © overflowings of charity, joy and adoration; above © all things, we had need of Jesus, a Saviour for our © souls, both from our sins, and from the everlasting | destruction which sin will otherwise bring u on our souls. Hence this name Jesus, and this sign cir- © cumcision, 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,’ no sal- — vation. ‘Circumcision was the seal, and now was it that our Jesus was under God’s great seal to take _ his ofice: Him hath God the Father sealed,’ John vi. 27. It is his office and his very profession to save, that all may repair to him to that end; ‘ Come unto mé all ye that are weary ; and him that ‘cometh unto me I will in no wise cast out.” 2. When he was forty days old, ‘ He was brought * to Jerusalem, and presented to the Lord; as itis ‘ written in the law of the Lord, every male that open- ‘ eth the womb shall be called holy to the Lord.’ wonder! there was no impurity in the Son of God, 5 4 - 389 and yet he is first circumcised; and then he is brought and offered to the Lord. He that came to be sin for us, would in our persons be legally un- clean, 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. Weareall born Sinners; but O the unspeakable mercies of our Jesus, that provides a remedy as early as our sin: First, he is conceived 3 and then he is born, to sanctify our conceptions and _ our births ; and after his birth, he is first circum- | cised, 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 cleansed us presently from our fil- _ thiness. Now is Christ brought in his mother’s | arms to his own house, the temple; and as man, he is presented to himself asGod. You will say, what _ is this to me, or to my soul! O yes! Jerusalem is _ how every where ; there is no church-assembly, no | ehristian-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.’ _. 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 | Bow 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 ways? What could an arm of flesh have done against the God of spirits; but hereby he taught us to bear the yoke even in our youth: Thus would he suffer, that he might sanctify to us our earthly afflictions. What a change is here? Israel, the first-born of 390 § God flies out of Egypt into Judea; and Christ the’ first-born of all creatures, flies out of Judea into — Egypt. Now is Egypt become the sanctuary, and — Judea the inquisition-house of the Son of God. — Surely he that is eveey where the same, knows how — - to make all places alike to him. He knows how to ~ preserve Daniel in the lion’s den; the three children — in the fiery furnace: Jonah in the whale’s belly, — and Christ in the midst of Egypt. ha ace 4. When he was now five years old, say some, — an angel appears again in a dream to Joseph, say- ~ ing, ‘ Arise, and take the young child.and his mother, ‘and return again into the land of Israel, for they — ¢ are dead which sought the young child’s life.” He- rod, that took away the lives of all the infants in ~ er about Bethlehem, is now himself dead, and gone © to his own place. O the wonderful dispensation | of Christ in concealing himself from men! All this while he carries himselfas an infant: ‘takethe young © ‘child and his mother.’ He suppressed the manifest-" ation and exercise of that Godhead whereunto the infant nature was conjoined: As the birth of Christ, so the infancy of Christ was exceeding humble. O- how should we magnify him, or deject ourselves” _for him, who himself became thus humble for our sakes! ela Thi Bhat 5. When he was twelve years old, he, with his parents, -goes up to Jerusalem, after the custom of the feast. This pious act of his younger years in tends to lead our first years into timely devotion. But I shall not insist on that; I would rather ob- serve him ‘sitting in the midst of the temple, both ‘ hearing them, and asking them questions.’ He who as God,. gave them all the wisdom they had, ie 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 thin that he meant so much to learn, as to teach tho doctors of Israel. Surely these rabbies had never 391 heard the voice of such a tutor 3; they could not but. see the very wisdom of God in this child; and therefore saith the text, they all-wondered; or they all were astonished at his understanding and answers ; their eyes saw nothing but a child, but their ears heard the wonderful things of Gnd’s law. But why did ye not, O ye Jewish teachers, remember now the star and the sages, 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 prophecy now, that ‘unto usa ‘child is born, and unto us a Son is given, and his _ “name shall be callad Wonderful, Counsellor, and | “the mighty God, the everlasting Father, the Prince . Sof Peace?’ Fruitless is the wonder that endeth not in faith. No light is sufficient, where the eyes are _ held through unbelief and prejudice. — | 6. Afterthis, from twelve to the thirtieth year of e age, we read nothing of the acts of Christ, but “that he went down with his parents unto Nazareth, and was subject to them. ’ As he went up to Jeru- salem to worship God, so he goes down to Nazareth to attend his particular calling. This is the mean- _ ing of those words, and he was subject to them. Christ’s 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 _Teputed father he learnt to be a carpenter :. This, Itake it, is plain in these words, ‘Is not this the car- * penter,. the Son of Mary?’ . ; _ Oh! the poveity, 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 who spend their time in ‘idleness, or without a particular calling. What! are they wiser than Christ? Our Jesus would not _ by any means thus spend his time. * 392 a Bat concerning this time of his yout mts ausé : in scri ipture there is so deep a silence, fa: I the there- } fore pass it by. na oe Thus far have I propounded the o beet bila fo look unto: it is Jesus, in his first €c OF in- carnation, whilst yet a child of twelve 4 9 old. Our next work is to direct you in the art or ys yeged we are to look unto him in ti icici aecinbints' “ ; a é 4 ; ‘ ed CHAP) Wah (ed aa Bee fli ey (oy bls ¥ eee cng i: F ® sas ee SRCT. chide SM of Risin Tous’ ts carrying on ‘the ieee Wo rhe of our Salvation in his Birth. Sal Waar looking céchprethenele you ‘Have he before: And that we may have an inward expt = ‘mental look on him whom our souls ytd us practise all these particulars. ; 1. Let us know Jesus carrying on the ree ithe of our salvation in his incarnation. Let us leatn what he did for us when he came There is not one passage in his first apps it is of mighty concernment untous. that the great God of heaven and earth s finitely condescend but on some And what design could there be but only and the creature’s good? O my soul! | any interest in Christ, all this concerns th hi S Lord Fesus, in these very transactions, had ane 6 to thee; he was incarnate for thee, he was cor ceived and born for thee. Look not on the history of things, for that is unprofitable; the duty is eyeing “the end, the meaning of Cheeta ge especially as it relates to thyself. Alas! what co ter, let q } 393 fort were it to a poor prisoner, if he should hear that the king, of his mere grace, visited all the prisoners in this or that dungeon, and that he made a gaol-delivery, and set all free, but never came near the place where he lies bound in irons? or suppose he gives a visit to that yery man, and offers him grace and pardon, if he will but accept of it ; and, because of his way wardness, persuades,entreats, commands him to come out and take his liberty ; and yet he will not regard or apply it to himself, what comfort can he have? What benefit can. he receive? Dear soul, this is thy case, if thou art not in Christ, if thou hast not heard the offer, and embraced and closed with it, then. what is Christ’s incarnation, conception, nativity, unto thee? Come, learn, not merely as a scholar, to gain some notional knowledge ; but as a christian, as one that feels virtue coming out of Christ in every of these respects. Study close this great transaction in reference to thyself. J know not how it happens. This subject either savours not with some christians, or it is seldom thought of by the most. O God forbid we should throw out of doors such a blessed necessary truth! If rightly applied, it is a christian’s joy: ‘Behold I bring you glad tidings of great joy * that shall be to all people ; for unto you is born, in * the city of David, a Saviour; which is Christ the ‘Lord.’ Surely the birth of Christ is of mighty concernment unto thee; unto usa child is born, unto _Usason is given, There is not any piece of this transaction but it is of special use. How many break their brains, and waste their spirits, in study- ing arts and sciences, things in comparison of no value? Whereas Paul determined not to know any thing but Jesus Christ. To know Jesus Christ in every point, whether in birth, or life, or death, it. is saving knowledge. O stand not upon Cost, whe- ther paing or study, tears or prayers, peace or wealth, foods or name, life or liberty ; sell all for this pearl. Christ is of that worth that thou canst never overbuy NO. 10, VOL. 1. 3D ie 394 him though thou givest thyself. and all the world for him. The study of Christ is the study of studies; the knowledge of Christ is the knowledge of every thing that is necessary, either for this world, or for, ‘the world to come. O study Christ in eyery of the aforesaid respects. MR ee SECT. Il, mt Considering Jesus in that Respect. _. Ler us consider Jesus carrying on this great work of our salvation at his first coming or incarnation. It is not enough to study and know these great ¥ mysteries, but, according to the measure of know- | ledge we have, we must muse, meditate, ‘ponder, F and’ consider them. This consideration brings Christ closer to the soul. Consideration fastens — Christ more strongly to the soul, and, as it were, — rivets the soul to Jesus Christ. A soul that truly considers and meditates of Christ, thinks and talks — of nothing else but Christ; it takes hold,-and will — not let him go. I will keep to thee (saith the soul — in méditation). for thou art my life. Thus, O ot ie soul, consider thou of Christ, and of what he did for thee when he was incarnate! and that thou mayst — not confound thyself in thy meditations, consider apart these particulars: ~~ pe riny ryt nese oe Taber = . 1. Cénsider Jesus in his fore-runner, and the blessed tidings of his coming in the flesh. Now the long-looked for time drew near, a glorious | angel’ is: sent from heaven, and he comes with an olive:branch of peace ; first he presents himself to Zachary, and then to Mary; to her he imparts the message on which God sent him into this world: *Behold thou shalt conceive in thy womb ‘and bring forth a Son, and shalt call his name Jesus.’, a i i a 7 | ti ‘ i ‘Till now human nature was less than that of angels a but by the incarnation of the’ word, it was to be” rh dene Sh Ce Oe . 4 Peat sith © + ‘ pant Was 7 395 — ‘ exalted above the cherubim. . What blessed tidings was this message? The decree of old must now be accomplished, and an angel proclaim it upon earth. “Hear, O ye sons of Adam, this concerns you as much as the virgin: were ye not all undone in the Joins of your first father? Was not my soul and thy soul in danger of hell-fire? Was not this our con- dition, that after a little life upon earth, we should have been thrown into eternal. torments, where had been nothing but weeping, wailing, and gnashing of teeth? And now that God and Christ Should bid an angel tell the news, ‘ Ye shall not ‘die: lo! a virgin shall conceive and beara Son, * and he shall be your Jesus: he shall save you from * this hell, and death, and sin: he shall deliver your. * soul, he shall save to the utmost: his name isJesus ‘ and he shall not bear his name for nought: believe “in him, and ye shall live with him in glory.” O blessed news !. Men may talk what they will, of this and that news, but none is so welcome to one ready to perish, as to hear of a Saviour. Tell a man in his sickness of one that will make him well again; tell a man in captivity of one that will set him free; tell a man in prison condemned to die, of one with. a pardon that will save his life; and every-one of these will say, this is the best news that ever was heard. Oh! then, if it be good tidings to hear of _ a Saviour, where is only a matter of loss of life, or of this earth; how much more when it comes to the loss of heaven, to the danger of hell, when our souls are at stake, and likely to be damned for _ ever: what glad tidings would that be, to hear of one that could save our souls from that destroyer? Is not such a Saviour worth the hearkening after ? _ Were not the birth of such a one good news? Q my soul, ponder on these words, as if an angel; see- ing thee stand on the brim of hell, should speak to thee, even to thy. soul. _ 2. Consider Jesus in his conception. No sooner is the news heard, but Christ is conceived by the © 396 ep Holy Ghost in the virgin’s womb+ this conception is worth our consideration. What; thatthe great. God. of heaven should condescend so far as to take our nature upon. him, and. to take it inthe samé way, and after the same manner as we do? We must not be too curious, to inquire. after the manner of the Holy Ghost’s operation. This is work. for our hearts, and not merely for our heads. Humble faith, and not curious inquisition, shall find the sweetness of this mystery. It was David’s complaint, ‘Behold I was shapen i in iniquity, and in ‘sin did my mother conceive me.’ O. my soul, this was thy case in thy very first being, and ‘hadst thou died in that condition, the word is XPress, that ‘nothing undefiled or unclean should enter intothe — ‘kingdom of glory.’ But here’s the remedy, thy — sinful conception is, sanctified by Christ’s holy conception: the holiness of thy Jesus serves to — hide thy original pollutions from the eye of God. — Oh! consider this conception thus, till thou bringest it near and close to thy soul, till thou feelest some — sweetness. ahd power coming and flowing | from Jesus in the womb, tinal J 3. Consider the duplicity of natures in Jesus 7 Christ: the word made flesh. No sooner was he — conceived than he was God-man; he was perfectly i framed,, and instantly united to the eternal word: _ God sent his son, there is the nature divine; made — of a woman, Duke is the nature human. Certainly — great is the mystery, that the word is made flesh; — that the Son of God is made of a woman; that a — star gives light to the sun ; that a branch doth bear — the vine; that a creature gives being tothe Creator. ‘Adiines this, O my soul! but withal consider, © that all this was for us and our salvation: he was man, that he might die for us; and he was God, that his death might be sufficient to save us. Had he been man alone, not God, he might have suf- fered, but he could never have satisfied for sin; he could not have been Jesus, a Saviour of souis: had iM 397 he been God alone, not man, he had not been a-kin to our nature offending; and so he could not have ' satisfied the justice of God inthe same nature wherein it was offended ; neither could he, as God _ alone, have died for sin: and'the decree was, that .out Redeemer must die for sin; ‘for without shed- *ding of blood there is no remission; and no’ sheds ding of blood could possibly befal the Godhead of Christ. O my soul, consider this in relation to _ thyself; he is God-man, that he might suffer and Satisfy for thy sins? he is-God-man, that he might be able and fit to finish the work of thy salvation. As God, he is able, and as man, he is fit, to dischargé the office of Mediator; as God, he is able to bear the punishment of sin; and as man, he is fit to suffer for sin. Oh! the wisdom of God in this! man’s nature can suffer death, but not overcome it; the divine nature can overcome death and all things, _ but he cannot suffer it: and hence there js a du- | Pplicity of natures in Jesus Christ. Osmuse on this, it is worthy serious consideration. 4, Consider the real distinction of these two natures in Christ. As the unapproachable light of the Godhead was put into human flesh, so these two naturesremained entire,without any conversion _ or confusion, They were not as wine and water, that become one by mixingy there is no such blend- _ ing the divine and human natures ; they were not _ as. snow and water, that become one by dissolving of the snowyinte the water; there is no such chang- ing of the human nature into the divine, or of _the divine nature into the human. Look as at the first moment of his conception, he was God and Man, so these two natures continued distinct ‘in substance, properties and action. Consider this, O my soul, in reference to thyself: by this meane thou hast free access unto the throne of grace; and as thou hast free access, so thou mayst boldly draw Rear? Hisideity indeed:confounds, but his hy -Manity comforts feeble souls: his divine Nature amazeth, but this human nature éncourageth us to come unto him. Even after his resurrection; — he was pleased to send this comfortable message — to the sons df men; ‘Goto my brethren; and say — ‘unto them; I ascend tomy Father, and your Father; © ‘and to my God; and your God. Now, as long as © he is not ashamed to call us brethren;.God is not — ashamed to be called our God. Ob! the sweet fruit — that we may gather off this tree, the real distinction — of two natures in Christ! As long as Chtist is” man as well as God, we have a motive strong — enough to appease his Father, and to turn his fa- — vourable countenance towards us. Here is our ~ happiness; that there is one Mediator between God ~ and man, the man Christ Jesus. perpen Hl _ 5. Consider the union of the two natures of © Christ in one and the same person. | As he was thé — branch of the Lord, and the fruit of the earth; so these two natures were tied by such a knot as sin; | hell, and the grave were never able to’ disunite? ” Yea, though in the death of Christ there was a se- — paration of ‘the soul from the body, yet in that’se- — paration the hypost&tical union remained unshaken: — In this meditation, thou has»great cause, © my soul; © to admire and adore: Wonderful things are spoken - of thee; O Christ! He is God so as neither the Father nor the Holy Ghost were made flesh; and © he is man in the nature of man. Thisis a mystery — that no angel is able to comprehend. We have not — another example of such an union: If thou wilt con- 4 sider this great mystery of godliness any further, — review what hath been said in the object pro+” pounded, where this union is set forth more largely — and particularly: but especially consider the © blessed effects of this union in reference to thyself, — As our nature in the person of Christ is united to the Godhead, 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 what is more, . Me 4 399 that he makes us houses and habitations, wherein he himself is pleased to dwell by his holy spirit. By reason of this hypostatical union of Christ, 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 _ fhearts, 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, all make | one man; so all believers in Christ, howsoever dis- tinct 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 and all his mem- ' bers, they become one. ‘ There is one body, and one ‘spirit: He that is joined to the Lord is one spirit.” ‘O my soul, consider this, and, in considering, be- lieve 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 | bow my «Knees unto the Father of our Lord Jesus Christ.— _ {that Christ may dwell in your hearts by faith’ —~ _. 6. Consider the birth of Christ, who in his di- vine generation was the son of God, in his human generation was born in a stable, for the saving of the children of men. Suppose the Holy Ghost came upon thee, to form and fashion thee in Jesus- _ Christ (thus Paul bespeaks the Galatians? ‘ My little *children, of whom [travail in birth again until © 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 blossom, and we are no sooner born again than we are ‘perse- 400 a bear fruit: Jet him’ fill thy soit’ swith ohn ¢ graces: O that thou couldst say it feelinglyy “I live, ‘yet not I, but Christ liveth in me.’ O that this were the issue of thy meditation on Christ’s birth . even whilst thou art going with the shepherds to Bethlehem, and there findest'thy Saviour lying in a : cratch, that thou wouldst wee him thence, and — make thy heart to be his cradle! J would not give a farthing for a meditation merely on the history of ~ Christ’s birth: either draw virtue from him: within, i or thy meditation will be fruitless, 7. Consider those few consequents after. Christ’s i birth : Every action of Christ is for our instruetion. © Here are many particulars, but none in vaini—= - Christ is considered under much variety of notions, 7 but he is still sweet- under all. Is it possible, - 5 my soul, that thou shouldst tire thyself’ im t the contemplation of Jesus Christ? If one flower yield — thee not pleasure or delight, gotoa second, a third. For a while observe the circumcision of Jesus’ Christ, and gather some- honey out of that flower. - Christ had never been circumcised, but that the same might be done to our souls that was done ta. his body. O that the same Christ would do that in us that was done to him for us, © s Again, observe Christ’s presentation im the temple. This was the law of those that first opened sa the womb. Now Christ was the first-bora of Mary, © and indeed the first-born of all creatures ; and ’ he was consecrated unto God, thatsby him we - might be consecrated «and made | holy, and that— by him we might be accepted when we are offered | unto the Lord. htt 27 ae Again, observe Christ’ S fight into Egypt: thong hy the infancy is usually most quiet, yet here life and toil began together: and see how speedily this comes after Christ’s dedication unto God. Allas cuted. If the church travail, and bring fortha male, she is in danger of the. dragon’: Ss. ‘Streams d 401— Again, observe Christ’s return into Judea; ‘He _“ was not sent but to the lost sheep of the house of «Israel :’ with them alone he was personally to con- verse in his ministry, in which respect he was called a minister of the circumcision. And where should he be trained, and shew himself, but amongst them to whom God had senthim? The gospel first began there, and as a preparation to it, Christ now in his childhood returns thither. Again, observe Christ disputing with the doc- tors in the temple. See how early his divine graces put forth themselves; In him were hid, saith the apostle, all the treasures of wisdom and know- ledge; all the treasures where hid in him, and yet some of those treasures appeared very early: His wisdom in his very infancy is admired, nor is it ' without our profit, for of God he is made wisdom / unto us, 2 Again, observe how he spent the remainder of ‘his youth. In all his examples he meant our in- structions ; ‘He went down with his parents,and was ‘subject tothem:’ He was not idle bred, but serves his generation in the poor way of a carpenter. ‘It ‘is every way good fora man to bear God’s yoke even ‘from his infancy.’ Christ is inured betimes to the hardships of life, and the strict observation of the law, both of God and nature. See, O my soul, what a world of matter is. be- fore thee: Here is the annunciation of Jesus, the ‘conception of Jesus, the duplicity of natures in Je- sus, the real distinction, the wonderful union, the nativity of Jesus, together with some consequents after it. Goover these with frequent thoughts ; give not over till thou feelest thy heart warm. True meditation is as the bellows of the soul, that doth kindle and inflame holy affections; and by ‘Tenewed thoughts, as by renewed, and stronger blasts, it doth renew and increase the fame. ; No.1l. von. 1 3E£ 402 sear SECT. 1h 0 eee Of Desiring Jesus in that Respect. LET us desire Jesus, carrying on the great work 4 of our salvation at his first coming, or incarnation. — It is not enough to know, and consider, but we © - must desire. Now, what is desire, but ‘a certain © ‘motion ofthe appetite, by which the soul darts itself “towards the absent good, purposely to draw near, — “and to unite itself thereunto?? The incarnation of — Christ, according to the latter, was the desire of — all nations. O how they that lived before Christ, — desired this coming of Christ! Abraham desired to see that day two thousand years and more before it-came. It was the expectation of all’ the patri- ~ archs. © when will that day come! And surely — the incarnation of Christ in the fruit or application © is, or should be, the desire of all christians. There ~ is virtue in Jesus Christ, in every passage of Christ, © in his conception, incarnation ; in his birth, and in : those consequents after his birth. Now to make ~ these ours, that we may have our share and interest — in them, we must here begin. O my soul, do thou ~ desire, do thou seek to possess thyself of Christ ? — Set thy desire (as the needle-point) aright, and all — the rest will follow: Never will union be with the | _ absent good, but the soul, by desire, must first dart — itself towards it. True it is, millions of souls stand — at a distance from Christ, and why? they have no © desire. towards him: But, Othat my soul, and thy © soul, whosoever thou art that readest, would de- © sire! O that we could desire and long after him ~ until we languish, and’ be compelled to ery out — with the spouse, ‘comfort me, for T am sick of | love.’ Isthere not good reason for it? What is there in. | Christ that is not desirable ? View over all’ those — excellencies of his conception; of his two natures: _ really distinguished, and yet wonderfully united; ~ 403 of his birth; of those few consequents after his birth: But above all see the fruit of all; he was conceived that our conceptions might be sanctified : he was the Son of man, that he might suffer for us: and the Son of God, that he might satisfy divine justice: He was God and man in one person, that . we might be one with him, ‘ Members of his body, ‘and of his flesh and of his bones.’ He'was born of the virgin, that there might by a spiritual birth of Christ in our virgin-hearts, Are not these desirable things? Never tell me of thy present enjoyments, for never was Christ so enjoyed in this life, but thou hast cause to desire more of Christ. It is worth thy observation, that ‘spiritual desires after Christ, ‘do neither load, nor cloy the heart, but rather open * and enlarge it for more and more;’ Who was bet- ter acquainted with God than Moses? and yet who was more importunate to know him better? _ tI beseech thee shew me thy glory.?, And who was More acquainted with Christ than Paul? and yet who was more importunate to be with him néarer ? Idesire to be dissolved, and to be with Christ. Fur- ther and further, united with Christ, and commu- nion with Christ, are most desirable things, and are _ not these the fruits of his incarnation, the effects of his personal union? More and more peace, and love, and reconciliation, betwixt God and us are desit- _ able things: And are not these the fruits of Christ’s birth? Was it not then ‘that righteousness looked ‘down from heaven; that mercy and truth met togé- ‘ther, and righteousness and peace kissed each other ?* An high degree of holiness, likeness to God and Christ, are desirable things: And are not these the fruits of circumcision, and presentation to the Lord, the effects of all those consequents that follow after his birth; Comie, stir up thy desires; True desires _ are not wavering, but resolute and full of quickness, Observe how the nature of true desire in scripture is set-forth by the most strong similitudes of hun- ger and thirst; and those not common neither, an 7 , oa \ ee (ins 5 ea A404, but by ‘ the panting of atired heart after the rivers of ‘water, and by the gaping of dry ground after sea- ‘sonable showers.’ Othen! how isit that the pas- sages of thy desires are so narrow, and almost shut — up?~Nay, how is it that thy vessels are so full of - contrary qualities, that there is scarce any room in ~ thy soul for Christ? Will not the desires of the — patriarchs witness against theé? How cried they after Christ’s coming in the flesh? ‘ Bow the heavens, *O Lord, and come down,’ Psal. cxliv.5. Oh ‘that — “thou wouldst rent the heaven, and thou wouldst — ‘come down, Isa. xliv. 1.. Drop down ye heavens © ‘from above, and let the skies pour down righteous- — ‘ness, let the earth open, and bring forth salvation,’ — Isa. xlv. 8. Is it possible that their desires should © be more vehement after Christ than ours? They ~ lived on the dark side of the cloud, but we on-the © bright side; the veil was upon their hearts, which ~ veilis done awayin Christ. They saw Christ afar ~ off, and their sight was very dim; ‘ But we all with © ‘ open face, as ina glass, behold the glory ofthe Lord.’ — One would think, the less any thing is known, the © less it should be desired. O my soul, either thou ~ art more ignorant of Christ than the patriarchs of — old, or thy heart is more out of frame than theirs: © suspect the latter, and blame thy heart, it may be © thy sluggish nature hath laid thy desiresasleep. If an hungry man will sleep, his hunger will sleep © with him; but oh! stir up and awake thy desires. — Present before them that glorious object, the incar- — nation of Christ: it is an object-which the very.an- — gelsdesire to look into, and art not thou more con- ~ cerned in it than the angels? Is not the fruit of the incarnation thine, more especially thine? Come © then, stir up those motions of thy appetite, by which © the'soul darts itself towards the absent good. Draw — nearer and nearer, till thou comest to union and ~ ~ enjoyment ; cry after Christ, Why is his chariot ~ so long in coming? why tarry the wheels of his — chariots ? ae ae ee | 405 SECT. IV._ Of Hoping in Jesus in that respect. Ler us hope in Jesus, carrying on the great work of our salvation at his first coming. Only here remember, I spake not of every hope, but only of such an hope as is grounded on some certainty and Knowledge. This is the main question, whether Christ’s incarnation belongs unto me? The pro- phet tells us, that, unto as a child is born, and unto ° “us a sonis given.” But how may I hope that this child is born to me? and that this Son is given ta me? What ground for that? Out of these words of the prophet I shall draw a double evidence, _ which may be instead of all: our first evidence from the former words, ‘unto us a child is born :* our second evidence from the latter words,-“ unto us ‘a son is given,’ | 1, From the former words I lay down this posi- _ tion, unto us achild is born, if we are new-born. | The surest way to know our interest in the birth of Christ, is to know Christ born in us, or ‘formed in us,’ as the apostle speaks. The new-birth is the effect of Christ’s birth, and a sure sign that Christ is born inus. Say then, O my soul, art thou born _ anew? Is there in thee anew nature, a new prin- ciple? Is the image of God and of Christ in thy soul? So the apostle styles it, ‘The bearing of the _ fimage of the heavenly.’ Then was Christ incarnate for thee. Come then, lock to it, 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: are they fixed ones, Settled ones by way of life in thee? Clocks have their motions, but they are not motions of life, be- 406 cause they have no principles of life within, Is — there’life within? Then art thou born again, yea, — even unto thee achild is born. This is one evidence, — 2, From the latter words I lay down this po- — sitition, unto us ason is given, if we are God’s sons, i The best way to’know our interest in the’ Son of | God, is to know ourselves to be God’s sons by — grace, as Christ was God’s Son by nature.—Chris- — tians, to whom Christ is given, are co-heirs with 4 Christ; only Christ is the first-born, and hath the © ‘pre-eminence in all things. Our sonship is an ¢ effect of Christ’s 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. Ifthy sonship be not clear enough, thoy — by these following rules mayst try it further, ‘1, The sons of God fear God: If I be a Father, © where is mine honour? (saith God) If I bea master, © where is my fear? If I be a Son of God, there will ” be .an holy fear and trembling upen me in all my “approaches unto God. I know there is a servile fear, and that is unworthy and unbeseeming the Son of God: but there isa filial fear, and that is an excellent check and bridle to all our wanton- ness. What son will not fear the frowns of his” loving father? I dare not do this, he will say, my father will be offended. Agreeable to this is the apostle’s advice, ‘If ye call on the Father, pass your. ‘ sojourning here with fear.’ Ro ae 2. The sons of God love God, and obey God out of a principle of love. Suppose there were no heaven to bestow upon a regenerate person, yet would he obey God out of a principle of love? Not that it is unlawful for a child of God to have” an eye unto the recompence of reward: Moses’ reasoning of esteeming the re proach of Christ greater riches than the treasures of Egypt, was, for that he had respect unto the recompence of reward. He 407 had respect, in the original, he had a fixed intent eye: there was in him a love of the reward, and yet withal a love of God; and therefore his love of _ the reward was not mercenary: but this, I say, though there was no reward at all, a child of God hath such a principle of love within him, that for love’s sake he would obey his God. He is led by ' the spirit, and therefore he obeys: now the spirit that leads him is a spirit of love, and as many as are led by the spirit of God, are the sons of God. _ . 3. The sons of God imitate God in his love and goodness to all men. Our Saviour amplifies. this | excellent property of God: ‘he causeth his sun to ‘shine upon good and bad.’ And thence he con-. | cluded, be ye perfect, as your heavenly Father is: | perfect. Goodness to bad men is, as it were, the _ perfection of all. Oh! my soul, canst thou imitate: | God in this. Consider how thy Father bears it,» though the wicked provoke him day by day, yet | for all that he doth not quickly revenge. God seeth _ all, and, for all that, he doth not make the earth | Presently to gape and devour us: he puts not out | the glorious light of the sun, he doth not dissolve | the work of the creation, he doth not, for man’s sin, | presently blast every thing into dust; what an excellent pattern this is for thee to write after? , Canst thou forgive thy enemies? Do well to them | that do evilto thee? This isa sure sign of grace }and sonship. It is related of some heathens, who | beating a christian almost to death, asked him, what. | great matter did Christ ever do for him? Even this, /said the christian, “that I can forgive you, though you use me thus:” here was a child of God indeed. At is a sweet resemblance of our Father, and of our Saviour Jesus Christ, to “love our enemies, to bless them. that curse us, to do good unto them that hate us, to pray for them that despitefully use us, and persecute us.” Oh! my soul look to this, consult this. ground of hope; if this law be written in thy heart, write it down amongst the evidence,- ) 408 that thou art God’s son, yea, that even unto thee™ a son is given. See ee To review the grounds: What? Is a child born — to me? and ‘a son given to me? What? Am JI ~ new born? Am I indeed God’s son or daughter? ~ Do I upon search find in my soul new desires, new ~ comforts, new contentments? Are my words, my* works, and affections, and conversation new? Is © there in me anew nature, a new principle ? Hath ~ the spirit given me anew power, a seed of spiri- tual life, which I had not before? Do I upon — search find that I fear God, and love God, and ~ imitate God in his love and goodness towards all © ' men? CanlI really forgive an enemy, and according © to my ability do good unto them that do evil unto © me? Why should I not then confidently and com- ~ fortably hope, that Ihave my interest in the birth — of Christ, in the blessed incarnation and concep-~ tion of Jesus Christ ;, Away, all despair and de-~ jection. If these be my grounds of hope; it is tim to hold up my head, and heart, and hands, and all” with cheerfulness and confidence, and.to say with the spouse, “Iam my beloved’s and my loved is” mine.” is ar f ay 4 BZO 2 mi. katie ial SECT. Vilage ei - Of Believing in. Jesus in that Respect. LET us believe in Jesus, carrying on the great work of our great salvation at his first coming or incarnation. I know many staggerings are oft in christians, “ What, is it likely that Christ should” be incarnate forme? That God should do sucha thing, for such a sinful, abomible. wretch as I am?” Ah! poor soul, put thy property in Christ incarnation out of dispute, that thou mayest b able to say, “As God was manifest in the fi and I may not doubt it, so God is manifest in and I dare not deny it. Pee ee ey Pat 409° . To help the soul in this, I shall fitst propose thé hinderances of faith.* 2. The helps of faith in thissrespect. 3. The manner how to act our faith. 4. The encoutagements to bring on the soul to believe its parts in the blesséd incarnation ofsésus Christ. *4 | ‘ fies * « For the first, there aré but three,things that can hinder faith; - it pe Po , d. The exceeding unworthiness of the soul 3 and to this purpose are those complaints} “* What ? Christ incarnate for me? for such & dead dog as I ‘am? I am legs than the least of all God’s mercies; _ lam fitter for hell and dévilsy than for union and- _ communion with God and Christ ; I dare not, I cannotybelieve.’ ~~ + 2. The infinite exactness of divine justice, which must bé satisfied. ®A soul deeply considering of this, startles, and cries, Oh! what will become of my soul? One of the least sis that I stand guilty _ of, deserves*death, and eternal wrath, the wagesof » sin is death * and bcdnnot satisfy. Though J have - trespassed many millions of talents, I have not one Tite to pay. Oh! then how should I believe ? What thoughts can I entertain of God’s mercy and _love to me? God’s law condemns me, my own conscience accuseth me, and justice havé its due. 3. The want of a Mediator, or some suitable person who may stand between the sintiér and God. If on my part there be unworthiness, and _ On God’s part severe justice; and withal [ see no ‘mediator, which I may go unto, before I deal with the infinite glory of God himself, how should I but _ despair and cry out? Oh! wretched man that T am! Oh! that Thad never been! 1 cannot believe; there is no room for faith in this case! - ey 2. The helps of faith in this sad condition, are ofthese. 1. A’ consideration that God is pleased to over- Took the unworthiness of his poor creatures. This seé plain in the very act of his incatnation 2 — NO® 11, von. 1 3F . ¢ . 4108: himself disdains not to be as his poor creatures, to _ wear their flesh; to take upon him human nature 3" _ and in all things to become like unto man, sinonly ~ excepted. ‘ et a 9 405 a 2 A consideration that God satisfies justices, by ~ setting up Christ, who is justice itself. Now wasit — that Mercy and Truth met together, and Righteous-. *” ness and Peace kissed each other; now it was that — free grace and merit; that fulness and nothingness J were made one ; now wasitthat Truth ran to Mercy — and embraced her; and Righteousness to Peace, ~ and kissed her ; in Christ they met, yea, in him was ~ the infinite exactness of God’s justice’satisfied. = 3. A consideration that God hath set up Christ — asa Mediator: that he was incaf ate in order to reconciliation, and salvation of oui nd bit for - _ the accomplishment of this design Christ had never been incarnate. The very end of his t esh. unto him, was in order to the reconcili lation of Us poor souls. Alas! we had sinned, and by sin des — served everlasting damnation; but to save-us, and — to satisfy himself God takes our nature’ and joins ” it to his Son, and calls that Christa Saviour. This — is the gospel notion of Christ; for what is Christ, but God himself. in our nature, transacting our: peace? In this Christ is fulness, and righteousness, and love, and bowels to receive the first acts of,our " faith, and to have immediate union and communion, — with us.. Indeed we pitch not our faith immedi- ately.on God himself; yet at last we come to him, and our-faith lives in God, as one faith, befo is aware, through the intervention of that pers which is God himself, only called by another nar the Lord Jesus Christ: and these ae heheh faith in reference to our unworthiness, God’s tice, and the want of a Mediator betwixt Godanc 3. The manner how to act our faith on € incarnate, is this : + JS? 101 GRE 1. Faith must directly go to Christ. We indeed some particular promises of this and are ~~ 411 _ grace: but the promises are not given without _ Christ: no, first Christ, and then all other things. * Incline your ears, and come unto me.’ Come unto Christ, and then ‘I will make an everlasting covenant * «(which contains all the promises) even the sure mer- ' €cies of David.’ As in marriage, the woman first consents to have the man, and then all the benefits , that follow; so the soul by faith, first pitcheth upon * Christ, and then on the privileges that flow from _ Christ. Say dost thou want any temporal blessing ; _ suppose it be the payment of debts, thy daily bread, health, look through the scripture for promises of these things, and let thy faith act thus. If God hath given me Christ the greatest blessings, then _ certainly he will give me all these things, so far as _ they may be for my good. In the twenty-third psalm we finda bundle of promises, but he begins, ‘The * Lord is my shepherd; therefore I shall not want.’ The believing patriarchs through faith, subdued | Kingdoms, wrought. righteousness, obtained pro- mises, stopped the mouth of lions, did wonders in the world ; but what did they chiefly look to in | their faith? Surely to the promise to come, and to _that better thing, Christ himself; and therefore the apostle concludes, having such acloud of witnesses, | that thus lived and died by faith. let us look unto | Jesus, the author and finisher of our faith. |. 2. Faith must directly go to Christ as God in | our flesh. Some think ita carnal apprehension of | Jesus Christ, to know him as in flesh: I confess | to know him only so; to consider Jesus no other | way but as having flesh, is no better than a carnal | apprehension; but to consider Christ as God in eo and to consider that flesh as acted by God, | and filled with God, is a true and spiritual appre- hension of Jesus Christ ; and hither is faith to be directed immediately. Supposea case of danger by Some enemies; and I find a promise of protection om my enemies; 1 look on that: but in the first place thus I argue, If the Lord°hath given me Fi, . On Ce Foe ss EY Te ee ae 7s er , 412. 4 ‘< Ce e Christ, (God in the flesh) to save me ‘from hell, then much more will he saye me from these Aeshly | enemies. 8. Faith must go and lie at the feet of Christal faith must fatten itself on this God in our, flesh; ¢ Some go to Christ, and look on Jesus with lonse — and transcient glances, they have but coarse and common apprehensions of Jesus Christ. Oh! b we should come to Christ with solemn and serious ‘ spirits ; we should look on Jesus piercingly, till we see him as God is in him, and as sucha person thus. a and thus qualified from heameam we should labour to apprehend what is the riches of this glorious — mystery of Christ’s incarnation 5 we should jiveinto © _ the depths of his glorious actings ; we cae this mystery above ali other studies. - Nothing more pleasant, and nothing gs more dept Tha a One person should be God and Man; that | blessed- ness should be made a curse yj that ad should _ be let down into hell; that the God of the world should shut himself up, as it were, in a body ; that — the invisible God should be made visible to sense F, that God’should make our nature, which had sinned | against him, to be the great ordinance of Teco ciling us unto himself; that God should take flesh, and dwell in it with all his fulness, and m that flesh more glorious than the angels; and adya that flesh into the oneness with himsel Sat al that flesh open alli his rich discoveries of love free grace unto the sons of men; that this G should be our ‘Saviour, Redee Father, Fri end; Oh, what mysteries wonder if, gens _ was born, thea ‘We saw h is glor » as of the onl ‘ *God;’ BA He it lory spark] ; But a ‘God wall ae : my soul, let not ia h Set faith on work 1 we live not like me ; ; . a _ eye of faithybe not firmly and steadfastly set on this. * Oh! that we were but acquainted-with these lively } discoveries! How blessedly’ might we. live by'the ' faith of the Son of God, who loyed us, and gave “himse!f for us. © 4."Faith must lgok principally to | the end of Christ, as God coming inthe flesh. Now , “a was the design of Christ in this? The apostle answers, Rom. viii. 3. “God sent his Son ia + the likenessof sinful flesh, tocondemn sinin the flesh, ¥.¢) God the Father sent into the world hié only _ begotten Son} to abolish ‘in the first place original sin. “ Mark these two words: He condemned sin _ in the flesh. . The first word condemned, is by a /ametonomy put for that which follows céndemna- tion, namely, forthe abolishing of sin; as condemn- _ ed persons used to be cut off and to be taken out _ of the world, that they may be no mare; so Christ . hath’ condemned or abolished this sin. By the *second word, in the flesh, is meant the human “nature which Christe 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. Christ had | not the least-spot of original sin; and if we are | Christ’s, then is the sin in some measure taken out “ot our hearts. But howsoever the filth of this sin may remain in part, yet the guilt is removed: in | this respect the purity of Christ’s human nature is | no less reckoned to us for the curing of our defiled | nature, than the sufferings of Christ are to.us, for (the remission of our actual sins. O my soul, look to this end of Christ as God in theeflesh. If thou consider him as made of flesh and blood, think withal, that his meaning was to condemn sin in our flesh. There flows from thesholiness of Christ’s . Mature such a power as countermands the power of | our original sin and acquits and discharges from the ademnation of the same sin. Not only thé death © + te : ; re : “ad aa ' an life, but'also the conception a bisth of Christ hath its influence into our’ justification. oda ~ 48 The encouragements to bring on souls tot lieve on Christ incarnate, we may draw— ‘1. From the vexcellency of this obj ect: incarnation of Christ is the foundation ‘of all other -actings of God ‘for us; itis thevery hinge on which allturn; it ‘is the cabinet wherein all the of God do lie ; redemption, justificat tion, all. wrapt. up init; it is the hig est pit of the declaration of God’s wisdom, goodness, power and glory. Oh! what a sweet object: if faith is this! I know there are some other things in Christ, which are most proper for some acts of faith; as Christ dying is most proper for'the pardon 1 of actual sin; and Christ rising from the dead i: most proper for the evidencing of our justifiestiont but the strongest and purest acts of faith are those which take in Christ as such a person, laid out in all this glory. Christ’s incarnation is more gene than Christ’s passion, or Christ’s resurrection, «a as some would have it, includes all. Christ’s in nation holds forth Christ in usst aaa ‘an st the complete subject of our faith. ae Come, poor soul, thy eyes are running toa fro in the world, to find comforts and happines earth = O cast thy eyes back, and see heaven earth in one object! Look fixedly on Christ inc nate! There is more in this than in all the var of this world, or of the world to come. Here an object of faith, and love, and joy, nd petits ea is'a compendium of all glories. 2. From the’suitableness of this object is siguiente is most suitable for our faith to < Weare indeéd to believe on God, but we come to God but in and through Christ. | Ala God is offended, and therefore we cannot ground immediately to go to God. Hence heard, that faith must directly go to ‘Christ as. in our flesh, Oh! the infinite condescention iin ee ae | God in Christ! God takes up our nature, and jéins, it to himself as one person, and lays that before our ‘faith; so that here is God, and God suited to the ‘particular state of the sinner. Now with what boldness may our souls draw nigh to God? Why -art thou strange, poor soul? Why standest thou afar off, as ifit were death to draw nigh; Of whom “art thou afraid? Is God come down amongst men and ‘canst thou nof see him, lest thou die and ‘perish? Oh! look once more, and be not dis- couraged! See, God is not. come down in fire. God is not descended in the armour of justice and everlasting burnings; no, he is clothed in the gar- - (ments of flesh, he desires to converse with thee after | thy own form, he is come down to beseech thee to )see .with thine own eyes thy eternal happiness. /Oh! the wonder of heaven ! It is the cry of some )poor souls, Oh! that I might see God! Lo, here, | God-is come down in the likeness of man, he walks ‘in our own shape amongst us: itis the cry of others, *O that I might have my heart united to God! Why, ae is come down; on this very purpose, and hath junited our-nature unto himself. Surely-God hath Meft ‘all the world without excuse: Oh that ever \there should be an heart of unbelief, after these ‘sensible demonstrations of divine glory and love! Why wilt. thou now stand off? Tel}. me, “what 'wouldst thou have God do more? Can he manifest himself in a miore suitable way to thy condition? Is there any thing below flesh wherein the great God . ‘can humble himself for thy good? Come, think of ‘another and a better way, or else for ever believe. ‘Methinks it is.sad to see bglievers shy in their ap- \Proaches to God, ot doubtful of their acceptance with.God, when God himself stoops first, and is so’ in Jove with our acquaintance, that» he will be of |the same nature that we are. Oh! let not such a es of strength be slighted, but every day enter- fain precious thoughts of Christ being incarnate jinu. e thy heart to believing on this Jesus, as he ‘ae 3 ba * | udies's of the great work of hy aati his st F coming. a 8. From the offers of this blessed object to 84 souls. As Christ is come in our nature to Sati cae : so he comes in the gospel fréely and fally to | the terms of love 3 therein are sét out tie mos i alluring expressions that possibly can a ‘therein ‘ig set out, that this incarnation of Chi ‘ pee oe < ‘own acting, out of his own love, and oT n gloty ; therein is set out) the birth, an life, death of Christ; and this he could ‘ot do baie must be fiicaprithers God takes our flesh, and uséth that as an instrument whereby fo act; he we ‘flesh to suffer, as he’ was spirit to satis: ‘y for our sins. *Methinks I might challenge lief, and bid it come forth; let it appear, if it date, befo1 me this Sdbnsideration : what, is not: (low irtearntdte ite enough te satisfy thy conscience? Come nigh, a the voice of Christ inviting ; “Come unto mé a yé that are weary and heavy laden pag ibis sin.” Andy oli! let thésé: rich and’ glorious opening 's of the Heart of Christ overcome thy heaft. What if God d should havé done no more thanethis ! had he ¢ y Jooked down from heaven, and earing ‘sifnérs cty - ouf, O*wo, wo unto us ‘for ev ¢ a have ie God’s law, incurred the penalty, damned souls; O who should deliver us? wi from the wrath to come? In this, liearing sinners thus crying out; had fi lookéd down and told them, I will j I made the law, and will dispense I have the kéys of life and death,» not have been’ raised up, even fom te pee fell, at his very voice? I knowa A We pak have scrupled at this, and have said, Hae Wh should bécome’of infinite justice? inh torent dll controversies, God hath notvonly i oken heaven, but, he hintself is come down to speak unto tis. ‘Osee. this miracle ae ¢ Godis come down’? in flesh, hé is come: dor | ~ 3 price; he himself will pay himself according to all the demands of his justice, and all this done, now’ he offers and tenders himself tothy soul. — 3 O my soul, why shouldst thou fear to cast thyself upon thy God? I know thy objection of vileness ; notwithstanding all thy vileness, God himselt offers himself to lead thee by the hand, and to remove all. doubts; God himself hath put a price sufficient in - .the hands of justice; or if yet thou fearest to come to God, why come then to thy own flesh; go.to Christ, as having thy own nature ; it is he that calls thee. What can be said more to draw on thy trembling heart? If God himself, and God _so fit- ted and qualified, as I may say, will not allure, must not nfen die and perish in unbelief? What, O my soul, is God come down so low'to thee? _ And dost thou now stand questioning whether thou _ “should go or come to him? What is this but to say, _ all that God is, or does, or says, is too little to persuade me to faith? I cannot. tell; but one would think that unbelief should be strangled, quite slain upon _ this consideration. All this, O my soul, thou hear- est in the gospel ; there is Christ incarnate set forth | to the life; there is Christ suing thy love, and offer- _ “ing himself as thy beloved in thy own nature: there | itis written, that God is come down in flesh, with | an olive Sranch of eternal peace in his hand; and | bids you all be witness, he is not come to destroy, _ but tosave. Oh that this encouragement might | «be of force to improve Christ’s 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. , | Bish Rapes SECT....VIL 4, ~ > Of Loving Jesus in that Respect. | ‘Ler us Jove Jesus, as carrying on the great work ‘of our salvation at his first coming or incarnation. _ No. Ll. vou. 1. - U ® ¢ 418 O my soul, canst thou possibly light on any object’ ~ more attractive than the incarnationof Jesus Chnst?) If love be the loadstone of love, what an attractive: — is this before theer Methinks the very «sight of | all thy heart. — i , GD estat - But to excite this love, I shall only prop ‘only begotten Son ;’ he gave bim to be imcarnate, ~ to be made flesh, and to suffer death; but the ex+ tension of his Jove lies in. that ‘expression, ‘he ‘so loved.’ So! how? why. so. fuliy, so freely, as no tongue:can tell,no heartcanthink.) 5 It is usually said, that it is a greater love. to.save a soul, than to make a world; and it was a greater love of God to take our nat than simply to save our souls: fora king to disp: with the law, and by his own prerogative to sav murderer from the gallows, is not such an act love and mercy as, to take the murderer’s clot and. to wear them as his richest divery! . God in taking our nature, hath done thus, a than thus: he would not save us-by hisymer rogative, but he takes our clothes, our flesh, an that flesh he personates us, and in that, flesh will die for us, that we might not die, but throegh him for evermore. Surely this was love, that God will be no more God, as it,were si 419 but he will take up another nature, rather than the brightness of his glory shall undo our souls. a it will not be amiss (whilst I am endeavouring ta drawa line of God’s love in Christ fram first to last in saving souls) that here we look back a little, and summarily contract the passages of Jove from that eternity before all worlds unto this present. _ 1.-God had an eternal. design to discover his in- finite love to some besides himself. Oh, the won- der of this! Was there any necessity of such a dis- covery? Though God was one, and in that respect alone, yet God was not solitary; in that eternity within his own essence there were three divine Persons, and betwixt them there was a blessed com- munication of Jove. Though in that eternity there was nocreature to whom these three persons could communicate their love; yet there was a glorious communication and breaking out of love from one to another. Before there was a world, the Father, Son, and Holy Ghost did infinitely glorify them+ selves, John xvii. 5.. What need then was there of _ the discovery of God’s love to any one besides him- self? 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 itself within that infinite ocean of himself, but it would needs have rivers and channels, into which it might fun and overflow, » ‘2. God, in prosecution. of his design, creates a world of creatures ; some rational, and only capable of love ; some irrational, and serviceable to that one creature, which he makes the top of the whole cre- ation; then it was that he set one man, Adam, as @ common pefson, to represent the rest; tohim he gives abundance of glorious qualifications, and him | he sets over all the work of his hands. if we should view the excellency of this creature either in the Outward or inner man, who would not wonder? _ His body had itsexcellency, which made the psain- ist say, ‘l-will praise thee, for | am fearfully and 420: qi wonderfully made, and curiously” wrought’ in the — lowest parts of the earth. Psal. cxxxix. 14. Ttis | a speech borrowed from those who work ‘arras- work: The body of man is ‘a piece of curious ta- pestry, consisting of skin, bones, muscles, sinews 4 and the like. What a goodly thing the body of ~ man was before the fall, may be guessed from the — excéllent gifts found in the bodies of some “men ~ since the fall. Ifall these were but joined’in one, © as certainly they were in Adam, what a rare body would such a one be? But what was this body-in éomparison of that soul? The soul was it that was éspecially made after the image of God; the soul was it that was tempered in the same mortar with | the heavenly spirits: the soul was God’s sparkle, a beam of his ‘divine glory, a ray of emanationof — God himself: as man was the principal part of the creation, so the ‘soul was the principal part of man. Here was it that God’s love and glory were centered. | Here was it that God’s love fixed itself in a nro nianner, whence flowed that communion of God with Adam; and that familiarity of Adam with God) . 3. Within a while, this man, the object of God's. love, fell away from’ God, and as*he fell,/so all that were in him, even the whole’ world; fell 'to- — gether with him: and hereupon God’s face was hid. Not’a sight of him’but in flaming fi to seize on the sons of men. And would ‘not thus leave the object: ” therreach of love and outof this dark were sweet: but, alas! they were s guessing and hoping through promises for’ a*mani festation of God’s love. This is the meaning oft = ge 421 ‘from ages and from. generations, but now is made ‘ manifest to his saints.’. This love of God was hid in the’breast of God from the sons of man for an age, so that they knew not what to make of this : amg I speak of the generality of men; for in respect of some particulars, the Lord made his ~ love clear to them? and still the nearer to Christ, the clearer and clearer was the covenant of grace. 4. At last, God fully opens himself; in the ful- ness of time, God takes the flesh of these: poor sinners which he had so loved, and joins it to him- self, and calls it Christ a Saviour. Now was it that God descended, and lay in the womb of 4 _ yirgin; now was it that -he is born as we are born; now was it that he joined our flesh so nigh-to him- self, as that there is a communication of properties betwixt them both; that being attributed to God | which js proper to flesh, as to be born, to.suffer; and that being attributed to flesh which is proper to God, as to create, to redeem: wha ¢an chuse but wonder, that God should be made flesh and | dwell amongst us? That flesh should infinitely pro- _ voke God, and yet God, in the same flesh, should _ be infinitely pleased ? That God should veil himself, _and darken his glory with our flesh, and yet unveil “at the same time the deepest and darkest of his de. signs in a comfortable way to our souls? O my - sould how ‘shouldst thou contain thyself within thy- | self? How shouldst thou but leap out of thyself, if _ Pmay so speak, as one that is lost in the admiration _ of this love?. Surely’ God never manifested himself . : ' PE? x) reac ne in such a strain of Jove as.this before. | _. Welly hitherto we have followed the passages of his love, and now we see it at full sea. If any thing will beget our love to God, surely Christ incarnate . _ willdo it: . Come then, O my soul, I cannot but call on thee to love thy Jesus; and to provoke thy love, fix thy eye on this lovely object. Draw yet a | listle wearer; consider what an heart of love is in >. a! 422 his design: God is in thy own nature to take upon him all the miseries of thy nature 9 ‘Oh! my heart, art thou yet cold in'thy love ta — Jesus Christ? Canst thou Jove him buta little, who. hast loved thee so much? How should I'then but — complain of thee to Christ? And for thy sake beg hard of God; O thou sweet Jesus, that’ clothest thyself with the clouds as with a garment, and now — clothest thyself with the nature of aman; ‘Oh! that nothing but thyself might be dear unto mey because - it so pleased thee to vilify thyseif for my sakes SECT... Vile ae Of Joying in Jesus in that Respect. LET us joy in Jesus, as carrying on the great work of our salvation for us at his incarnation, Jf it be — now what isjoy, but a sweet and delightful tran- quillity of mind, resting in the fruition of g What! hast thou in some measure attain fruition of Christ, as God incarnate, in thy it isthen time to joy in Jesus; it is then tinte keep a sabbath of thy thoughts, and to be quiet and — calm in thy spirit, But you will-say, how sbould this be before we come to heaven? 1 answer, there | is not indeed perfection of joy whilst welare here, — - because there is no perfection of union on this side heaven; but so far as union is, our joy must be. Examine the grounds of thy hope, and the actings of thy faith, and if. thou art but satisfied in them, then lead up thy joy; hese is matter for it to work upon: If thou canst rejoice in any thing, rejoice in - the Lord, and again, I say, rejoice. en a 493. _ Isthere not cause? What is the meaning of the gospel of Christ? Whatis gospel, but good spell, or good tidings ? And wherein lies the good tidings, according to its eminency? Is is not in the glo- - rious incarnation of the Son. of God? Behold I bring youa gospel, iso it is in the original; or, behold [ bring you glad tidings of great joy, which shall be -to all people ;-for unto you is born this day in the city of David, a Saviour; which is Christ the Lord. The birth of Christ is the comfort of comforts, and the sweetest balm that ever was. O, my soul, what ails thee? Why art thou cast down and. dis- | quieted within me? sit because thou art a sinner ? -Why, unto thee is. born a Saviour; bis name is Sa- viour, and therefore Saviour, because he will save | his people from their sins. Come then, and bring out thy sins, and weigh them to the utmost aggra- vation, and take in every circumstance both of Jaw and. gospel, and set butithis in the other scale, that unto thee is born a Saviour, surely all thy iniquities will seem lighter than vanity, yea, they will be as _ Bothing.in comparison thereof: ‘My soul doth mag- ‘nify the Lord, said Mary, and my spirit rejoiceth in “God my Saviour.’ Her soul and her spirit within her rejoiceth at this birthof Christ. There is cause thateverysoul, and:every spirit should rejoice, that hath any interest inthis birth.of Christ, O my soul, - how shouldst thou but rejoice if thou wilt consider these particulars: ) 1. God himself is come down into the world. Because it was impossible for thee to come to him, he is come tojthee. This.consideration made-the prophet cry ont, “Rejoice greatly, O thou daughter _ ‘of Zion, shout O.daughter of Jerusalem, behold thy ‘King cometh unto thee,’ He is called a ‘King, and Niegte he.is able; and he is thy King, and there- fore he is willmg: But in that thy King cometh unto thee, here is the marvellous Jove of God in Christ. Kings.do not usually come to wait upon their subjects; it is well if poor subjects may come 424 to them. Oh! but see the great King of heaven ~ and earth, the King of Kings, and the Lord of Lord’s stooping, and bowing the heavens to come downto — thee! Surely this is good tidings of great joy, and — therefore rejoice greatly, O daughter of Zion! % . 2. God.is come down in flesh. He hath ‘laid’ aside, as it were, his own glory, whilst he converseth — with thee. When God manifested himself on : Mount Sinai, he came down in thunder and light- ning ; and if now he had appeared in thunder and — lightning, if now he had been guarded withan innu- merable company of angels, all having their swords — of justice drawn, well mightepoor souls have trem=— bled, and have run into’corners ; for who could ever be able to endure his coming in this way? But God is come down in flesh, he hath made his ap- — pearance as a man, as one of us: and there is not in — this regard the least distance. between him and us. 4 Surely this is fuel for joy to feed upon... O why — should God come down so suitably, so lowly, as in © our nature, if he would have thy poor soul to be --afraid of him? Dost not this very design intend con-— solation to'thy soul? O gather up thy spirit, anoint thy heart with the oil of gladness, See Godhimself ig come down in flesh to live amongst us ! he profess-_ - ethhe will have no other life but amongst the sons of — “men. See what a sweet way of familiarity and in-— ‘tercourse is'made betwixt God and us. me 3. God hath took on him our nature, that his Godhead may flow out in all manner of sweetness — upon our hearts. If God had come down in flesh, ‘only to have been seen of us, it had been a wonder- ful condescension: If U have found favour in thy eyes, said Moses, shew me the way that I may know thee : but to come down in flesh, not only to be seen, -but to dispatch the great business of our soul’s salva-— ‘tion, here’s comfort indeed: with what joy should we draw water out of this well of salvation. — | O my soul, thou art daily busy in eyeing this and | that; but-aboye all know, that the fulness of God Siva 3S 425 fies in Christ incarnate, to be emptied upon thee, This was the meaning of Christ’s taking upon him flesh, that through his flesh he might convey to thee | whatsoever is in himself as God. As for instance, God in himself is good and gracious, and powerful, and all-sufficient, and merciful, and. what not? Now by his being in the flesh, he conveys all this to thee. Observe this for thy eternal comfort ; God in and through the fiesh makes all his attributes and glory, serviceable to thy soul. 4, This discovering Christ incarnate is the first opening of all God’s heart and glory unto the sons of men; and from this we may raise a world of comfort; for if God begins so gloriously, how will he end? If God be so full of love, asto come down in flesh now in this world, Ob what matter of hope is laid up before us, of what God will be. to us in the world to come? If the glory of God be Jet out to our souls so fully at first, what glorious openings ofall the glory of God will be let out to our souls at last? Christians! what do you think will God do _ with us, or bring us unto, when we shall be with him in heaven? You see now he is manifested in - flesh, and he hath laid out a world of glory in that : _ but the apostle tells us of another manifestation, for ' we shallsee him ashe is: he shall at last be manifest ‘in himself: Now we see through a glass darkly, _ but then face to face; now we know in part, but | then-we shall know even as we are know. _ Onmy soul, weigh all these passages, and make , an application of them to thyself; and then tell me if yet thou hast not matter enough to raise up “thy heart, and fill it with joy unspeakable and _fuil of glory. When the wise men saw but the star of : Christ they rejoiced with an exceeding great joy; ‘how much more when they saw Christ himself? _ Your father, Abraham (said Christ to the Jews) | ‘rejoiced to see my day, and he saw it, and was glad.” | He saw it indeed, but afar off, with the eyes of ‘faith; they before Christ had the promise, but we ' No, 11, VoL. L.. 3H 4,26 see the performance ; How then should We rejoice? How glad shouldst thou be, O my soul, at the sight | of Christ’s incarnation? If the angels of God, yea if the multitudes of angels could sing for joy at his birth, ‘Glory to God in the highest, and on‘earth ‘peace and good will towards men;’ how much more ~ shouldst thou, whom it concerns more than the angels, join with them in concert, and sing for joy this joyful song, of good will towards men; _ Awake, awake, O my soul, awake, awake, utter g - a song! tell over these passages, that God is come down into the world, that God is come down in | flesh, that God is come down in flesh in order to- thy reconciliation: that God is come down in the likeness of man, that he may bring thee up into the likeness of God; and that all these are but the first openings of the. grace, and goodness, and glory of God in Christ unto thy soul; and Oh! what work will these make in thy soul, if the: spirit come in, who is the comforter?! >> > o* Mig@met. 4 FUNERAL HYMNS. Se TH ark! from heaven a voice I hear! Sweet it vibrates in my ear, _ Joyful news to mortals brings, rom th’ immortal King of kings. - 2. -** Blessed are the dead, who rest On the dear Redeemer's breast ; Peaceful in his arms they lie, Happy in their Lord they die !” : 3. Death, an harbinger of peace, Brings to them a sweet release ; Wash’d in Christ's atoning blood, Straight they mount, they fly to GOD! “. Angels bear them on their wing, . While the heavenly convoy sing; «« Welcome to the promis’d rest, _ Welcome to your Saviour’s breast !’” 5. Salem ope’s its pearly gates, Where the Mediator waits, Waits to clasp them to his heart, Waits a kingdom to impart. _ 6. Now they walk the golden street. Where their once-lov'd friends they meet ; Palms they all triumphant bear, ‘Emblems of their victory here. £ - Glorious as the sun they shine, Deck’d with garments all-divine, Crowns of gold their heads adorn, Brighter than the blushing morn. 8. Now the storm’s for ever o’er, Now they’ve gain’d the blissful shore, Where, throughout the happy Pee: Peace uninterrupted reigns. 9. More than conquerors through the Lamb, -- They his victories now proclaim ; Cast their crowns before the throne, Sav'd by rich free ‘grace alone. 1. ae ‘Oe 6; 7. Alittle while and we shall go 8. oe 1 HYMN Te 4 : JF AREWELL, dear friend! ote farewell : For weshall meet no more, Wks, r Till we arerais'd with thee to dwell, soda: iiall i On Zion’s happier shore: pacdett: ° i Our friend and sister, lo! is dead! | | | The Cold and lifeless clay are by See Has made in dust, its silent bed, . we | And there it must decay. i * | ‘Buti is she dead ?—no, no, she lives! 2 H Her noble spirit flies | To heav’n above; and there receives | The long expected prize. Methinks I see her joyful stand 3 Before the God of heav’n ; He smiles---she enters Zion’s land, And her reward is giv’n. In robes of innocence and love, Her virgin soul is drest ; And all the angel hosts above Rejoice t6see her blest. Then let us dry our mournful tears, From gloomy grief refrain ; Jn heav’n our sister now appears, And shall for ever reign To yonder happy skies : - And join our friend we lov’d below, In everlasting joys. Farewell, dear friertd; again farewell, Soon we shall rise to thee ; : And when we meet, no tongue can tell 4 How great our joys shall be. ‘ WORKS ISAAC AMBROSE, | Minister of Garstang, in Lancashire. To which is prefixed, SOME ACCOUNT OF HIS LIFE. A new Edition. REVISED AND CORRECTED. —=C2— IN TWO VOLUMES. — at Os VOL. II, —SES— BY JOHN WESLEY, M. A. __ Late fellow of Lincoln College, Oxford. Manchester: PRINTED AND PUBLISHED BY J. GLEAVE, 196, DEANSGATE. 1812. - , ' \ B , - 4 2 Ae ¥ hay @ : ee ech Laka: ee ee 3 sa ok A EA ae, . : : : ete 4 . _ LOOKING UNTO JESUS. i eh. CHAPTER IL. _ P —a SECTION VIII. +. Of Calling on Jesus, as carrying on the great. Work ie? of our Salvation in his Birth. | Ler us call on Jesus, or on God the Father in and through | Jesus. Now this calling on Jesus contains prayer and praise. | 1. We must pray that all these transactions of Jesus at his first | ‘coming may be ours; and is not here encouragement for our ) prayers. This very, point of Christ’s incarnation opens a door - of rich entrance into the presence of God: we may call it a | blessed portal into heaven. This is that new and living way | Which he hath consecrated for us through the veil, that is to say, his flesh. With what boldness may we now enter into the holi- | est, and draw near unto the throne of grace? Why, Christ is ' incarnate, God is come down in the flesh, though his Deity may _ confound us, if we should immediately and solely apply ourselves ‘unto it, yet his humanity comforts our faint and feeble souls. God, in his humility, animates our souls to come unto him, and ' to seek of him whatsoever is needful for us. Go then to Christ; | ‘away, away, O my soul; to Jesus, or to God the Father in and | through Jesus, and desire that the fruit, the benetit of his con- | ception, birth, and of the wonderful union of the two natures of | Christ may be all thine. What dost thou hope in Jesus, i ‘and believe thy part in this incarnation of Christ? Why then _ pray in hope, and pray in faith. What is prayer but the stream | and river of faith, an issue of the desire of that which I joyfully i believe ? Thou, O Lord God of Hosts, God of Israel, hast re- ; 7 : + vealed to thy servant, saying, I will build thee a house, there- _ fore hath thy servant found in his heart to pray this prayer unto 1 : ’ : thee. - ee 4 2. We must praise. This was the special duty practised by all saints and angels at Christ’s birth; Blessed be the Lord Goa of Israel, said Zachary, for he hath visited and redeemed his. people—and, Glory be to God in the highest, said the heavenly host; only one angel hath before brought the news, Unto you. as born this day in the city of David, a Saviour which is Christ. the Lord ; but immediately after there were many to sing praises ;_ not only six cherubims, as Isaiah saw: not only four-and-twenty elders, as John saw; but a multitude of angels, like armies, that by their hallelujahs gave glory to God. O my soul, do thou keep concert with those angels: O sing praises! sing praises, Never was the like case since the first creation; never was the. wisdom, truth, justice, mercy, and goodness of God so manifest before. I shall never forget that last speech of a dying saint: Blessed be God for Jesus Christ. O my soul, living and dying, = so let this be thought on: What? Christ incarnate for me? Why, bless the Lord, O my soul, and all that is within me bless his holy name. iM = pane SECTION 1x. eee bs ata Of conforming to Jesus in that Respect. ‘ie But wherein lies this conformity to Jesus? J answer, in theogl| __ 1, Christ was conceived in Mary by the Holy Ghost; so- must Christ be conceived in us by the same Holy Ghost. To, this purpose is the seed of the word cast in, and principles of | grace are by the Holy Ghost infused; He hath begotten us by . the word, saith the apostle, James i. 18. God hath appointed - no other means to convey supernatural life, but after this man= | 6 Father by nature, we should have the same by grace ture, Fle is the only begotten Son of the Father ; as received him, saith John, to them he gave powe sous of God, even to them that believe om his nai . qwas in him a duplicity of natures really distin: this respect the greatest majesty, and the greatest b ‘ever was, are found in Christ; so we, though sons of Go remember ourselves to be but sons of men: our privileges not so high, but our poor conditions, frailties, infirmities, may make us low. Who was higher than the Son of God) And who was lower than the Son of man? As he is Go is in. the bosom of his Father; as he is Man, he is in the of his mother. As he is God, his throne is m heaven, fills all things by his immensity ; as he is Man, he is ¢ in a manger. ‘Well, let this mind be in you, which was Christ Jesus; who, being in the form of Ce robbery to be equal with God; but made himself of ore tion, took upon him. the form of a servant, and was made in likeness of men; and being found in fashion asa man, he bled himself.’ He that thought it no robbery to be equal God, humbled himself to become man. We should have for it no robbery to be equal with devils, and are we too proud learn of God? | What an intolerable disproportion is this, behold an humbled God, and a proud man! Shalk the S God be thus humbled for us, and shall not we be humbled ourselves? I say for ourselves, that deserve to be cast dow among the lowest worms. What are we in our best conditioy on earth? Had we the best natures, purest conversations, he piest-endowments, pride overthrows all; it thru chadnezzar out of Babylon, proud Saul out of f Lucifer out of heaven. Poor man! h ‘to be proud, when God himself is be learn of me, saith Christ, for I am meek and you shall find rest unto your souls. ea’ 5. The two natures of Christ, though really disting yet were inseparably joined ; so must our natures, though great distance from God, be inseparably joined to Christ, | thereby to God. JI pray, saith Christ, that they all may b as thou, Father, art in me, and I in thee, that they also ma one in as. That union of Christ’s two natures, we call a postatical union; and this union of Christ with us, we ca spystical and spiritual union; yet though it be mystical and s ritual, this hinders not but that it is a true, real union, wherek 7 he believer is united to the Son of God. O What a privilege « s this! a poor believer, be he never so mean a man, or misera- dle in the eye of the world, yet is one with Christ, as Christ is me with the Father; our fellowship is with the Father and vith his Son Jesus Christ. Every saint is Christ’s fellow ; jhere is a kind of proportion between Christ and his saints in hvery thing ; if we take a view of all Christ, what he is in his Derson, in his glory, in his spirit, in his graces, in his Father’s ove, and in the access he hath to the Father, in all these we are n.a sort fellows with Christ; only with this difference, that Christ hath the pre-eminence in all things; all comes from the ‘father first to Christ ; Christ by his union hath all good things » vithout measure, but we by our union have them only in mea- ‘ure, as it pleaseth him to distribute. But herein if we resem- ble Christ, whether in his union with the Father, or inhis union >f the natures in one person of a Mediator, if, by looking on Christ, we come to this likeness, to be one with Christ, oh! i hat a privilege is this! Had-we not good warrant for so high | challenge, it could be no less than a blasphemous arrogance lo lay claim to the royal blood of heaven; but the Lord is pleased to dignify a poor worm, that every believer may truly vay, I am one with Jesus Christ, and Jesus Christ is one with Nay, yet more, my sufferings are Christ’s, Col. i. 24. and shrist’s sufferings are mine, Rom. viii. 17. I am in Christ an heir of glory, Rom. viii. 17. O my Christ, my life, what am I, yr what is my father’s house, that thou shouldst come down nto me! that thou shouldst be conceived in my poor sinful neart, that thou shouldst give my soul a new, a spiritual life, a e begun in grace, and ending in eternal glory? I shall not eckon up any more privileges of this union. Methinks I should jot 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 which thou gavest me I have given them, that they may be one, even as we are one. Ah, my brethren, to be so like Shrist, 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 hy- postatical, personal union; let us be one with him im a spiri- tual, holy, and mystical union. If God be not in our persons as truly, though not as fully as in our nature, we have no parti- ular comfort from this design of his personal, hypostatical, and wonderful union, ee 10 ae ' 6. When Christ was born, all Jerusalem was troubled; so when this new birth is, we must look that much commotion and 8 much division of heart will be. The devil could not be cas out of the possessed person, but he would tear and torme 1 him. We cannot expect that Christ should expel satan from the dominion he hath over us, but he will be sure to put us to great fear and terror. Besides, not only the evil spirit, but God’s spirit is fora while a spirit of bondage. There are many. pretenders to the grace of God in Christ, but they cannot abide to hear of any pains in this new birth. Oh, this is legal! but T pray thee tell me, dost thou know any woman bring forth in’ her sleep, or in a dream, without feeling any pain? And ho a then should the heart of man be thus new changed and moulde i without several pangs and troubles. In sorrow shalt thou bring forth children; so it is, and must be in our spiritual birth ; there’ is usually, I will not say always, to such or such a degree, many pangs and troubles, there is many a throb, and many a heart-ache ere Christ can be formed in us. be 7. Christ, after his birth, did and suffered many things in his: childhood, so should we learn to bear God’s yoke in our youth, O ye parents, do your duties, and in that respect imitate Joseph | and Mary in their care of the holy child Jesus ; and O ye chil- dren, do your duties, and imitate Jesus, the most blessed pattern” that ever was, that as you grow in stature, you also might grow in favour with God and man. a Thus far we have looked on Jesus, as our Jesus in his incar-_ nation. Our next work is to look on Jesus carrying on the: great work of man’s salvation during his life, from John’s bap- tism until his dying on the cross. Race . 9 i. LOOKING UNTO JESUS IN HIS LIFE. i leererror na.) i ev ‘sieipiei tian | | “yor THE LIFE WAS MANIFESTED, AND WE HAVE SEEN IT. ‘ ei ; 14 John i. 2. CHAPTER I | SECTION I. | Of the Beginning of the Gospel. ‘Ts this piece, as in the former, we must first lay down the ‘object, and then direct you how to look to it. The object is Jesus carrying on the work of man’s salvation ‘during the time of his life. Now in all the transactions of this time, we shall observe them, as they were carried on successively in those three years and a half of his ministerial office. ; ’ For the first year, the evangelist Mark, begins thus: The be- Binning of the gospel of Jesus Christ the Son of God; q. d. the beginning of that age of the world, which the prophets pointed fout for the time of good things to come; or the beginning of the completion of that gospel which, in respect of the promise, as from the beginning of the world. : That now was the beginning of the gospel, appears, in that baptism (which was only used among the Jews for the admis- sion of heathens to their church) is now proposed to the Jews themselves; shewing, that now they were to be transplanted to a new profession ; that the Gentiles and they were now to be knit ito one church and body. Indeed the doctrine of John was of a different strain, from the literal doctrine of the law, in the sense of the Jews; for that called all for works, do this and live. But John called for repentance, and for the re- . newing of the mind, and for belief in him, that was coming after, disclaiming all righteousness by the works of the law. * Hence one observes that the evangelist Luke points out this year in a special manner ; it was the fifteenth year of Tiberins Cesar ; at which time, said he, Pilate was governor of Judea, Herod was tetrarch of Galilee, Philip was tetrarch of Iturea, Lysanias was tetrarch of Abilene, and Annas and Calaphas. were p AR. VOL. AT. B ‘i 10 high priests. And then, even then, the word of God came unt John the son of Zacharius, in the wilderness. See how exact the evangelist is, that so remarkable a year of the beginning of the gospel might be made known to all the world. I shall begin the first-year of Christ’s life with the beginning of John’ preaching, which was six months current before ‘the ministry ‘of Christ. | re ee ———__— SECTION IL. Of the Preaching of Johw Baptist: IN ow was it that the gospel began to dawn, and John, lik the morning star, springing from the windows of the east, for tels the approach of the sun of righteousness: now was it th he laid the first rough stone of the buildmg in mortificati self-denial, and doing violence to our natural affections. Ir not that ever John wrought a'miracle, but good works convi more than miracles themselves. To this purpose, T suppo Jobn the baptist spent his time in prayer, meditation and co. quies with God, eating flies and wild honey in the wildern ‘that he might be made a fit instrument of preparation of gospel of Christ. . i ~ John’s sermons were to those of Jesus as a preface to a di course :— 5 : Panis, oe - - 1 His usual note was repentance, the axe to the r the to the floor, the chaff to the fire. As bis raim re so was his tongue; and thus must the we m im obstinate hearts. Plausibility or plea fit preface to regeneration. Ifthe heart upright, Christ might have been entertaine LOU r tion; but now violence must be offered to our corruptions we can make room for grace. If the great Way-mak not cast down hills, and raise up vallies m_ the bosoms of m there is no passage for Christ ; never will Christ;come into soul, where the herald of repentance, either in one moti other hath not been before him.’ eee ae Shall we hear that sermon that John preached in his words? Repent ye, for the kingdom of heaven is at hand.“ are the words when he first began to preach the , gospel ° 11 ‘Chiist; and indeed we find Christ himself doth preach the same doctrine in the same words : Jesus began tv preach and to say, repent ; for the kingdom of heaven is at hand. “Oh! how seasonable is this sermon to Christians! Hath not the kingdom of heaven approached unto us? Take the king- dom of heaven for the kingdom of glory, are we not near to the door of glory, to the confines of eternity? What is our life but a vapour that appeareth for a little time, and after it vanisheth away? We know not but ere the sun has run one round, our souls may be in that world of souls, and so either in heaven or hell.—Or take the kingdom of heaven for the church of Christ, and what expectation have we now of the flourishing state of Ghrist’s church here upon earth? Then shall the children of Israel and of Judah be gathered together,—for great shall be the day of Jezreel, Hos. i. 11. A ume is at hand, that Israel and Judah shal! be called together, that the fulness of the Gen- les shall come in; and whats this but the great day of Jezreel ? Phen what manner of persons ought we to be? How spiri- tual? How heavenly-minded? Arise, arise, shake off thy dust, for thy light is coming, and the glory of the Lord is rising upon thee—But I will not dwell on this, my design is to con- sider of Jesus, and of the transactions of Jesus im reference to our souls’ health; now John’s sermons were only a preparative ao . SECTION III. i '—-—s«Of-the Baptism of Jesus. ay hid in the counsel of Ged from all eternity, and he that lay hid i the womb of his mother for the space of forty weeks, and he ay hid in Nazareth for the space of thirty years; now at last begins to shew himself to the world : he comes from Galilee to Jlerdan, to John, to be baptized of him. Now was the full, lime comie that Jesus took his leave of his mother, and his trade, | te begin his father’s work, in order to the redemption of .the/ 1. ee ; woild.—For the cledrer uniderstanditiey of Christ’s baptism, we shall examine these particulars : x What reason had Christ to be baptized? . How was it that John knew him to be Christ ? . Why was it that the Holy Ghost descended on Jesus? i What reason had Christ to be baptized? We find Johm himself wondering at this; I have need to be baptized o wen thee, and comest thou to me? Many reasons are given for Christ’s baptism: 1, That he might bear witness to the preaching and, baptism of John, and might reciprocally receive a testimony from John. 2. That by ‘his own baptism, he might sanctify the water of baptism to his own church. 3. That he might, fulfil all righteousness ; not only the moral, but the figurati vey, ceremonial and typical. Some think, that the ceremony, which our Saviour looked at in these words, was their washing of the: priests in water, when they entered into their function: And Aaron and his sons thou shalt bring to the door of the tabernacle, of the congr egation, and shalt washi them with water. And surels ; this was the main reason of Christ’s being baptized, that by this) — he might be installed mto his mmisterial office. 9 © - How did John know him, to be Christ? The hag st soll expressly, I knew him not, but he that sent me to bap= izze with water, the same said unto me, on whomsoever thou shalt see the spirit descending, and abiding on him, the same is he tha baptizeth with the Holy Ghost. Now this descent of the Holy Ghost was not until after baptism ; how then did pi know hi a to be Christ? It is not unlikely but John knew Christ at his first seed revelation. "Thus Samuel knew Saul; and thus John might know Christ. ‘That knowledge he had after baptism, was & further confirmation of that knowledge that he had before bap= tism, and that not so much for his own sake, as for ae people’ y £ saw and bear record that this is the-Son 3. Why was it that the Holy Ghost descended on Jesus? answer for these reasons, 1. ‘That John the baptist might be satisfied; for this token was given John, when he first began to preach, That upon whom he should see the. spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. 3. That Christ himself might be anointed or installed to his function ;. T’he spirit of the Lord is upon me, because, the Lord hath anointed me to preach good tidings unto the meek As Aaron and his sons were anointed with, material, oil, when they are entered into their offices, so Christ was. by _ the 5s as it Giassan, anointed, that so he might receive this consecratlo : ra 13 ‘and institution for the office that he was to enter on, viz. the preaching and ministry of the gospel. : 4. Why in the form of a dove, rather than some other form ? Perhaps, . Yo shew Christ’s innocency, purity, and love. 2. To } the figure in Noah’s flood; for as a dove at that’ time brought tidings of the abating of ‘the waters, so now it brings idings of the. abating of God’s wrath upon the preaching of the gospel. _ Observe, the baptism we ‘use, and the baptism of John, are in nature and substance one and the same. 1. John preached the baptism of repentance, for the remission of sins. ‘They have therefore the same doctrine, and the same promise. 2. The baptism ministered by John, pertained to the fulfilling all righteousness. And Luke testifies, that the publicans and peo- ple being baptized of John, they justified God. But the Pha- risees despised the counsel of God against themselves, and were not baptized. Only herein lies the difference, that John bap- tized in Christ that should die and rise again ; but we baptize in the name of Christ that is dead, and risen again. It is a dif- ference 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 joined them together; and let no man separate them asunder. Christ himself was baptized with fire ; and yet Christ himself was baptized with water. ) aoe SECTION IV. ‘ Of the. Fasting and Temptation of Christ. en ters into the dike of temptation. No sooner 1s the holy spirit escended upon his head, but he is led by the same Holy Spirit be tempted in the wilderness. No sooner doth God say, Phas is my Son, but Satan puts it to the question, If thou be the Son of God? All these are but Christ’s preparatives to his ‘prophetical office. In the former, Christ was prepared by a solemn consecration; now he is further prepared by Satan’s nptation. In the same method as the evangelist lays it down, » Tatt. iv. 1, 2, s—12 I shall proceed. Zhen was Jesus led ; si 14 up of the Spirit into the wilderness, to be tempted of the devil In the whole, we may observe these several branches: first, th place where the temptation was, the wilderness; secondly, th cause of Christ’s going into the wilderness, the Spirit’s leadi thirdly, the end of the Spirit’s leading Christ mto the wildern to be tempted of the devil; fourthly, the time and occasion | the devil’s onset, at the end of forty days’ fast, and when he w: an hungered ; fifthly, the temptations themselves, which are number, three; to which are added as miany yietories, whi Christ had over the tempter, who therefore (eft him, and so angels came, and ministered unto him. 1 shall beg first’ v the place where the temptations was, to wit, im the wilder ess. ° ; e} ‘ a, This wilderness was not that same wilderness, or not that same place of the wilderness wherein Jolm Baptist lived, Mat ii. 1, For that wherein John Baptist lived, was a place im habited. There was in that place cities and towns, and a num ber of people to whom John preached ; but this wilderness was devoid of men, full of wild beasts. So saith Mark—He was) tempted of Satan, and was with the wild beasts. As Adam, i his imiocency lived with wild beasts, and they hurt him not. So Christ, the second Adam lives here in a wilderness with wild” beasts, and has no hurt at all. He is Adam-lke in his safety and security; above Adam in the resisting of temptations. 0. ably, during Lis forty days abode, Christ was continually exer cised im prayer and fasting ; but he knew hehad the great wor of redemption to promote ; and therefore his conversation for this interval must be preparatory to it; in this respect, I knov not but the wilderness might be an advantage to Christ's de sign. Ti this solitary place he could not but breathe out more pure inspiration. Heaven usually is more open, and God usu is more familiar in his visits in such places. — oT 2. The cause of Christ’s going into the wil ss was the spirit’s leading; Then was Jesus led of the spirit into the wil derness. Christ was led by the good spirit, to be tempted b the evil spirit; O wonder! that same spirit whieh was one witl the Father and the Son; that same spirit whereby Christ w conceived, now drives him or leads him into the wilderness be tempted of the devil. Christ himself would not go into the combat uncalled, unwarranted: how then should we poor weak lings presume upon any abilities of our own? Who d: grapple with the devil in his own strength? Oh! take heec If we are'to pray not to be led into temptation, much more "we to pray not to run into temptation before we are led; ~ % 15 et 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, 'e are engaged in an action, or in a course of life that is full of ptations, “let us look upon it as an issue of divine providence n which we must glorify God. 3. The end of the spirit’s leading Christ into the wilderness, 7 either immediate, or remote. 1. The immediate end was, to be tempted of the devil. ‘To this purpose was Clirist 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 bell; but in this also, God had another remote end, i. e. his own slory and our good. 1. His own glory appeared in this; had not Satan tempted Christ, how should Christ have overcome Satan? ‘Herein was the power of Christ exceedingly manifested ; the ‘devil having the chain let loose, lets fly at Christ with all his might ; and Christ both overcomes him, and triumphs over him. "And herein were the graces of Christ exceedingly mani- fested. How was the faith, | patience, humility, zeal and valour f Christ set forth, which they could not have been, if he had ways lain quietly in garrison, and never had come into the skirmish : ? 2. As it was for his glory, so also for our good. Now mre see what manner of adversary we have, how he fights, and how he is resisted, and how overcome; now we see the dearer v re are to God, the more obnoxious we are to temptation ; now Iwe 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 am high priest that’ cannot be touched with the feeling of our in- firmities, but such a one as was in all things tempted i in like sort, yet without sin; and therefore we may go boldly to the throne of grace, that we ay receive ma and find grace in ® 4, The time and occasion of the devil’s onset. It was at the end of forty days fast, and when he was an hungered. Moses. f usted forty days at the delivery of the law; and Elias fasted forty days at the restitution of the law; and to fulfil the time of both these types, Christ thinks it fit to fast forty days at the ac- \complishment of the law, and the promulgation of the gospel. ‘In 1 fasting so long, Christ manifests his almighty power; -andin ating. no ‘longer; Christ manifests the truth of his manhood, sane of his weakness ; ; to shew that he was man as well as God, ‘9 nd so a fit Mediator betwixt God and man, , he would both 16 gere ~And now our Saviour is an “hungered.- This g gives 0 casion to satan to set upon him with ‘his fierce temptatio a ‘He knows well what baits to fish withal, and when, and how jay them. He considers the temper ‘and constitution o person he is to tempt. And he observes all exterior tests Bg ta and opportunities. bh . The temptations themselves were in pa ne where : the first was this: If thou be the Son of God, command t these stones be made bread. What an horrible entrance 4s this Tf thou be the Son of God? No question, satan had he the glad tidings of the angel, he saw the star, and the joun and ‘the offerings of the sages, he could not but take tire the eratulations of Zachary, Simeon, Anna. And of late saw the heavens open, and heard the voice that came down fro1 heaven, This is my beloved Son, in whom I am well pleas And yet, now that he saw Christ fainting with hunger, a comprehending how infirmities could consist with a God he puts it to the question, If thou be the Son of God? is a point in which lies all our happiness; how miserable ve we, if Christ were not indeed the Son of God? Satan strikes at the root in this supposition. Surely, all the work of o} redemption, and all the work of our salvation depends upon this, that, Jesus Christ is the Son of God. Tf Christ hi Hot Been thé “Son of God, how should he have ransom the world? How should he have done, or how shoul he have suffered that which was pring to his fathe wrath? If Christ be not the Son of God, we are are lost, we are undone, we are damned for € glory, farewell happiness, farewel heaven, If Christ b Son of God, we must never come there, ginnest thy assault like a devil indeed. Tf thou God; but what then? Command that these stones ma a bread. He knew Jesus was hungry, and thereftie eit him to eat bread of his own providing, that so _he might his humanity, and prove his divinity. There i is 101 ordinary with our spiritual enemy, than occasio} i move us to unwarrantable courses ; if thou art poor, if thou canst not rise by honest means, then 1 uge indir p I know ‘Christ might have as lawfully have tw ed s sto bread, as he turned water into wine; but to do this i inac ~ of his Father’s providence, to work a miracle of satan’s io and at satan’s bidding, it could not be agreeable with the of God. And henee Jesus Yefuseth to be relieved 5 he \ rather deny to manifest the divinity of his person, than he | . 17 go any act which had in it the intimation of a different spirit. D christians! it is a sinful 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 devil’s prompting, to change stones into bread? | sadness into sensual comforts? If so, then satan hath pre | vailed. . Alas, he cannot endure thou should live a life of aus- terity, or self-denial, or mortification; if he can but get thee to ‘satisfy thy senses, 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 2 our ill-gotten goods, and in the fulness of volup- tuousiéss. . Bot what was Christ’s answer? It is written, man shail not live by bread alone, but by every word that proceedeth out of the mouth of God. / _ 1. [tis 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 instruc- ou. By this means he teacheth us how to resist, and to over- ome. 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 vith David, Teach me, O Lord, the way of thy statutes—and uke not from me the words of truth, let them be my songs in he house of my pilgrimage—so shall I make answer to my blas- 7S. _ 2. Man shall not live by bread. Whilst we are in God’s work, God hath made a promise of the supply of all provisions ecessary for us. Jesus was now in his Father’s work, therefore. @ was sure to be provided for according to God’s word. ristians! are we in God’s service? God will certainly give us ead ; and tll he does, we can live by the breath of his mouth, ay the light of his countenance, by the refreshment of his pro- s, by every word that proceedeth out of the mouth of God. y word of God’s mouth can create a grace, and every grace n supply two necessities, both of the body, and of the spirit. remember one kept straitly in prison, and sorely threatened ith famine ; he replied, “That if he must have no bread, God ould so provide that he should have no stomach.” If our ock be spent, God can lessen our necessities. If a tyrant will ke away our meat, God our father knows how to alter our int, and feeble, and hungry appetites. _ The second temptation is not so sensual; the devil sees that vas too low for Christ, and therefore he comes again with a fea. VOL. Ii. c 1s 3 témptation something more spiritual; He sets him on a pinmacl of the temple, and saith unto him, if thow be the Son of Got cast thyself down; for it is written; he shall give his chi concerning thee: He that was content to be led from Jordan into the wilderness, yields to be led fromthe wilderness to Jeru# salem. The wilderiess was fit for a temptation arising ron® want, and Jerusalem for a temptation arising from vain-glory. — Methinks it is a sweet contemplation of an holy divine; hé supposed as if he had seen Christ on the highest battlements of the temple, and satan standing by hiny with this speech in bi mouth ; “ Well then; sin¢e in the matter of nourishment thi “wilt: need depend upon thy Father’s providence ; takggnow “further trial of that providence, in thy ieecuiona dis vou “tion; cast down thyself froin this height; and if thou be God, “ now the eyes of all men are fixed upon thee, there cannot be “‘ devised a more ready way to spread thy glory; and to pro “ élaina thy deity; and for danger, if thou art the Son’ of God, “there cam be none; what can hurt him that is the Son of God? Come, cast thyself down, saith satan, But why did not satan east hin down? He carried him up thither; and was it nop more easy to’ throw him down tlience? Ono, the devil may persuade ust of all, but. he cannot precipitate us without our owm act; his malice is iifinite, but his power is limited ; he cannot do us any harm, but by persuading us to do it ourselves; and therefore saith he to Christ, cust thyself down. s To this Christ answers, thou shalt not tempt the Lord thi God:. Though it is true, that God nist be trusted m, yet he ‘ must lot be tempted ; if means be allowed, we must not throw them away por a pretence of God’s protection: Christ knew well enough that there were ordinary descents’ by stairs fromm tl top of the teriiple, and therefore he would not so tempt God to thtow himself headlong. All the devils in hell could not ee Christ; as to make him tempt his God ‘he third temptafion is yet more horrid; the temple w not high enough, so that satan takés him up to the top of an exceeding high mountain, and shews him all the kingdonis the world, and the glory of them, saying, All these will I thee, if thou wilt fall down and worship me. _In this temp’ the dévil united all his power, by am angelical power into ofé centre all the kmedoms and glories of the worl fiade aii-admirable map of beauties; and represented the the eye of Jesus. He thought ambition more: likely lim, because he kriew it was that prévailed upon hims therefore, Come, saitli satan, all these will I give thee, of th | 19 . pilt fall down and worship me. How?. God worship the devihy "Was ever the like blasphemy since the creation? The Lamb of God, that heard all the former with patience, could by no means endure this; he commands him away, and tells him, If as writ- ten thou shalt worship the Lord thy God, and him only shalt thou serve. Now was the devil put to flight, and in his stead, | the angels came and ministered upto Jesus, 1. e. after his fast they minister such things as his necessities required. O Christians! what shall we say to this? If Christ was thus | tempted by satan, what may we look for? Sometimes it cheers my heart to think that Christ was tempted, because thereby he | knows how to succour those that are tempted ; and sometimes | it affrights my soul to think that satan durst be so bold with Je- | sus.Chnist. Oh what may he do with me ! how easily may he yajl against my soul? When he came to tempt Christ, he Sand nothing in him to join with him in the temptation, but in ik Aw amy heart is a world of corruptions, and ualessthe Lord prevent, ows quickly gone. ‘ a SECTION VY. Of the first Manifestation of Christ. | . j + 20. God, that takes away the sins of the world. "Then he shews hi | to Andrew, Simon Peter’s brother, and then to another disci with him, who both followed Jesus, and abode with him ail nie Ta Andrew brings his brother Simon with him. Then Jesus himsel finds out Philip of Bethsaida, and bade him follow him; ar Philip finds out Nathaniel, and bids him come and see, for the Messiah was found. Thus we see no less than five disciples fo: out at first, which must be so many witnesses of Jesus Chri And yet we find more witnesses; The works, saith Chi that I do, in my Father’s name, they bear witness of me. works or miracles of Christ were many; but because we are speaking of his first manifestation, I shall instance only in h first work, which was at a marriage in Cana of Galilee. The power of miracles had now ceased since their return otit of cap>” tivity ; the last miracle that was done by man until this ver time, was Daniel’s tying up the mouths of the lions; and now) Christ begins. He that made the first marriage im paradisey bestows his first miracle upon a marriage feast. O happy feas where Christ isa guest! I believe this was no rich or sumptuous” bridal. Who ever found Christ at the magnificent feasts triumphs of the great? The poor bridegroom wants drink f his guests; and as soon as the holy virgin hath notice of it, s complains to her son. Whether we want bread or wine, neces= saries or comforts, whither should we go but to Christ? Bue) 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 de must not be done to satisfy her importunity, but to proseeu the great work. In works spiritual and religious, all outy relation ceaseth; matters of miracle’ concerned’ the Godhea only ; and in this case, O woman, what have I to do with thee? We must not deny love and duty to relations; btit in the th of God, natural endearments must pass into spiritual; and like stars in the presence of the sun, must not appear. Paul coul say, Henceforth know we no man after the flesh ; yea, though: have known Christ after the flesh, yet henceforth know we hi more. 7 i. At the command of Jesus, the water-pots were filled wi water, and the water by his divine power is turned into win where the different dispensation of God and the world is hi observable. ° Every man pee Stas good wine at first, and 1 the worse; but Christ not only turns water into wine, but such wine that’ the last draught is most pleasant. T were the first manifestations of Jesus... You see he had se witnesses to to'set him forth ; some from heaven, and some < : 21 ‘earth. The Father, Son, and Holy Ghost, witness from hea- ‘yen; 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, the Christ. : But what are those manifestations to us? or to that great de- sign of Christ in carrying on our soul’s salvation? Much every ‘way. For either must Christ be manifested to us even by these ‘witnesses, in -the preaching of the gospel, and manifested in us by that one witness, his Holy Spirit, or we are undone for 1. Christ must be manifested to us in the preaching of the gospel. This mercy we have this day; nay, you see every sabbath-day all the witnesses speak in us. What do we but in God’s stead, in the baptist’s stead, in the disciples stead, manifest ‘Christ to you in every sermon? It is the commission which Christ hath given us of the ministry; Go, preach the gospel to every creature. af 2. Christ must be manifested in us by his Holy Spirit. Christians! look to _your hearts; what manifestations of Christ are there? When Paul speaks of the gospel in general, he adds in particular, that it pleased God to reveal Christ in me. And when Peter speaks of the word of God, he adds, That we ake heed thereunto—until the day dawn, and the day-star, (that is, Christ, Rev. xxii. 16.) arise in your hearts; until then, though we be circled avith gospel-discoveries, our hearts will be full of darkness ; but when Christ, whom the prophet calls the Sun of righteousness, and Peter the day-star, shall arise within us, we shall befall of light, = ii es - SECTION VI. F Christ's Whipping the Buyers and Sellers out of the pists Me Ripping Ly Temple. . » ” Concernine Christ’s whipping the buyers and sellers out of the temple, we read in the gospel, that the Jews’ passover being hand, Jesus went up to Jerusalem ; thither, if we follow him, » ie first place that we find him in, is the temple; where, by the ceasion of the national assembly, was an opportune scene for ee ee eee ee 22 Christ’s transactions. In that temple Christ first espies a mart; there were divers merchants and exchangers of money that brought beasts thither to be sold for sacrifice. against great solemnity ; at the sight of which Jesus being moved indignation, makes a whip of cords, and drives. nena . the ‘temple, overthrows the accounting tables, and ca them that sold the doves, to take them from thence, — eh ¥i Sometimes I wonder at the irreverent carnage of hearers, laughing, talking, prating, sleeping, Im our congrega- tions; what, is this demeanour beseeming the presence Christ? Wouldst thou carry thyself thus in the presence of g prince, or of some earthly majesty? If thou goes but ain king’s palace, as Chrysostom speaks, thou compasest thys a comeliness in thy habit, look, gait, and all thy guise, thou Jaugh?, I may add, and dost thou any way,cary thyse undecently in God’s presence? Some there are, that in very midst of ordinances the deyil usually en But O! dost thou not fear that thy daminaUaasint How justly might Christ come against thee in his wna whip thee out of the temple into hell? Surely. sing sho svell to behave ourselves in such a presence with the th of heaven about us; our business here is an of and God himself is the object of our worship ; how then oom aetions bear at least some degrees of ieee. Gad, ing Wist § a And now was the'first passover after Christ’s Pest 5 was the first year of Christ ministry; whereof the one half way carried on by his forerunner, John the baptist; and the othe half, betwixt his baptism and this first passover, was ¢ on by himself. And now hath Christ three years to his d I shall come on to the second year, and to his aptings ther reference to our salvation, ~~ ee ey ie be ~t SECTION I. Of the second Year of Christ’s Ministry. Ow was it that the effice of the baptist was expired; and Christ besiuning his prophetical office, he appears like the sur ‘if Snécession of the morning-star ; he preacheth the sum of the gospel, faith and repentance; Repent ye, and believe the gospel, Mark i. 15. Now, what this gospef was, the sum and series of all his’ following sermons’ ¢xpréssed. _ By this time Jesus saw it convenient to chuse moré dis¢iples. With this family he goes up and down Galilee, preaching the gospel of the kingdom, healing all manner of diseases. ) Tt is not my purposé to enlarge on all the sermons, miracles, collogtiies of Christ with men ;’in this year therefore’ F shall VOSP the exercise of his prophetical office. | — , ete SECTION II. Of Christ's Sermons this Year. Wa ~ . he His preaching this year was frequent, and, amongst others, now it was he that delivered his first sermon, Repent, for the ont of heaven is at hand. — _ 2. Now was it that he delivered that spiritual and mystical e of regeneration, at which Nicodemus wonders ; How a man be born when le is old? Can he enter the second time his mother’s womb and be born? But Jesus takes off the onder, in telling him, this was not a work of flesh and blood, at of the Spirit of God; for the Spirit bloweth where it listeths is as the wind certain and notorious in the effects, but secret the principle and manner of production. : 24 ‘ 5 3. Now was it that the throng of auditors forced Christ ¢ leave the shore. Whilst he was upon land he healed the sie! bodies by his touch ;-.and now he was upon sea, he cured sick souls by his doctrine; he that made both sea and land, causeth both to conspire to the doing good to the souls and be dies of men. ‘ . 4. Now it was that he preached that blessed sermon on the 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 powe and fruit of his preaching, it was ouly received by the poor im spint. In the following particulars, his office is set out still an higher tenor, To heal the broken-hearted, to preach delive to the captives, and recovering of sight to the blind ; or as it in Isaiah, Ixi. 1. The opening of the prison to them that arg bound. A sad thing to be in captivity, but sadder to be boun _ in chains, or locked up im a prison there; but it is most sad of all to be impfisoned, having one’s eyes put out, as was the case of Sampson and Zedekiah. Now the evangelist willing to rei der the prophet to the highest sense that might be, useth an ex pression that meets with the highest mystery; that is, wher a man is not only shut up in a prison, but himself also hath his) eyes put out; to such Christ should preach, not only del ance to the captives, but also recovering of sight to bli persons. bd) 5. Now it was that he delivered the admirable sermon, called the sermon upowthe mount. It is a breviary of all those pre cepts which are truly called christian ; it contains im it all th moral precepts given by Moses, and more severe expositio than the Scribes and Pharisees had given; it holds forth the doctrines of meekness, poverty of spirit, christian mourning, de> _ sire of holy things, mercy and purity, peace and patience, and suffering of injuries; he teacheth us howto pray, how to fast, how to give alms, how to contemn the world, and how. to see the kingdom of God and its appendant righteousness... And thus Christ being entered upon his prophetical ‘in these and-the rest of his sermons he gives a.clear testi that he was not only an interpreter of the law, but a law-g and that this law of Christ might retain some proportic least with the law of Moses, Christ in hisilast sermon, w up into a mountain, and from thence gave the oracle. I stand to paraphrase on this, or any other of his sermons ;.-h ‘seeing now we find Christ in the exercise of his prop | 25 , let us first observe his titles im this respect. 2. The ren of his being a Prophet. 3. The excellency of Christ all other prophets. —— in SECTION III. ° Of Christ's Prophetical Office. fe oa 3. Tue titles of Christ in respect of his prophetical office were these, 1. Sometimes he is called doctor, or master, Be ye not led masters, for one is your master, even Christ. The word im the original signifies a doctor, moderator, teaching-master, a ide of the way. 2. Sometimes he is called a law-giver ; vy is oue law-giver, who is able to save and to destroy. The apostle speaks of the internal government of the conscience, which case the Lord is our judge. 3. Sometimes he is called a Counsellor; and his name shall be called Wonderful, Coun- sellor; Counsel is mine, and sound wisdom, saith Christ; J -em understanding, and I have strength. 4. Sometimes he is called the Apostle of our profession; Wherefore, holy brethren, par- takers of the heavenly calling, consider the Apostle, and High Priest of our profession, Christ Jesus. God sent him as an Ambassador to make known his will; he came not unsent. The very word imports a mission, a sending; How shall they preach except they be sent? 5. Sometimes he is called the Angel of the covenant, even the Angel of the covenant whom ye delicht in. Christ was the publisher. of the gospel covenant ; and in this respect he is called a Prophet, Acts iii. 22. whose office it was to impart God’s will unto the sons of men, accord- i¢ unto the name, Angel. 6. Sometimes he is called the Me- di ior of the new covenant, For this cause he is the Mediator of the New Testament, saith the apostle. Now, a mediator is such a one as goes betwixt two parties, at variance, imparting the wind of the one to the other, so as to breed a right understand- ing, and thereby to work a compliance betwixt both ; and thus ‘(Christ is a Mediator betwixt God and us, an Interpreter, an Inter-messenger betwixt God and his people. no é ’ 2. The reasons of Christ’s being a Prophet, were these. 1. ‘That he might reveal to his people the will of his Father. 2, | (412. you, I. D | 26 That he might open’ and expound the same, being once d vered. 3. That he might make saimts en. the same. re ‘— 1. As a Prophet he delivers to the people his Father’s w both in his own person, and by his servants the ministers; in own person, when he was upon earth, as a minister of the ci cumcision ; and by his servants the ministers, from the begit ning of their mission until the end of the world: . . Asa Prophet he opens and eupouuls the goapail Th being in the synagogue on the sabbath-day, he opened the l and found the piace where it was written, the Sprrit of the Lord is upon me, because he hath anointed me to preach the on the poor, &c. and then he closed the book, and said, This day the scripture a in your ears. The gracious purpose God towards lost mankind, was.a'secret locked up im the bre: of the Father; ‘and so it had been even’ to this day, had n Christ, who was in the bosom of the Father, revealed it 1 m fis. Hence Christ is called the interpreter of God. No maa knoweth the Father save the Son, and he to whomikeewer the Son will reveal him, by his nee a . S. As a Prophet he gives us to wnderstind anit tobchieve gospel. Then opened he their understanding, that they might understand the scriptures; and thus -was case dante whose heart the Lord opened. He’that first’o criptur at last opens hearts; he is that true ‘light wh -enlighter every man that cometh into this world. He enlightens: eve believer, not only with a common natural light, but with a: cial supernatural light of saving, spiritual, and ‘effectual ka Now there is no prophet can do this, save ely J Christ ; he only is able to cause our hearts to believe, and’ enailiceadtaiad the matter which he doth teach and reveal. Ot I prophets may plant and water; Paul trp bran Be plant, and Apt may water, but he, and only he, can gi S. The excellencies of Christ above all other rent re ia these respects : fon . 1. Other prophets were but types and saint this g prophet. Even Moses himself was but a figure of him ae - prophet shall the Lord God raise up unto you ’ dike unto me, saith Moses. These words, peti RP cobs ‘me, QT shew that Moses was but an image and shadow of Christ. Now substances far excel shadows, so doth Christ far excel all ihe prophets, 2 Outlier prophets revealed but some part of God's will, and mnly at some times. God, saith the apostle, at sundry times, md. in divers. manners, spake in time past unto the fathers by the mophets ; i.e. he let out his light by little and little, till the. Day-star and Sun of Righteousness arose ; but in these last lays he hath spoken by his Son, i. e. he hath spoken more fully ind plainly; in this respect, saith the apostle, the heirs of life yd salvation were but children before Christ’s incarnation.— As now we see but through a glass darkly, towards what we jhall 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 ind glimmering light. _S. Other prophets speak only to the ears of men, but Christ pake, and still speaks to the heart; he hath the keys of David, hat openeth, and no man shutteth, that shutteth, and no man weneti; it is a similitude taken from them.that keep the keys f a city, or castle, without whom none can open or shut; no nore can any man open the heart, or break in upon the spirit ut Christ. He only is able to open the eyes of the mind by he secret, kindly, and powerfully working of his own spirit. fet im; the words of the wise are as goads, and as nails fastened by the masters of the assemblies, which are given from one hepherd, i. e. the words of the wise are divine and heavenly ing wuctions; the masters of assemblies are gospel-ministers, and Jhrist is that one shepherd, from whom these words are given, | from whom these masters have their authority, 4. Other prophets had their commission and authority from SECTION IV. Of Christ’s Miracles. . Tue miracles of Christ this year were many, Now what vere these miracles but a pursuance of the doctrines delivered 4 Christ’s sermons? One calls them, a versification of Christ’s 93 doetrine, a signal of Christ’s sermons. | If wre ota, we § find him to work most of his miracles’in actions of Indeed once he turned water into wine, and sometim walked upon the waters; but all the rest were actionsyof rel according to the design of God, who would have him manif his power in shewing mercy tomen, ‘1. Amongst all-his miracles done this year, now was it t at Cana where he wrought the first miracle. He does a cond; a certain nobleman, or courtier, came to Jesus, and b sought him to come down to his house, and to heal his son, who was at the point. of death. We do not find rages tended with nobility, but here he is. This noble ruler lis after Christ in his necessity. Happy was it for him that. } son was sick, for else he had not been so well acquamited his Saviour. The first answer Christ gives is a word ¢ proof, except ye see signs and wonders ye will not betieve. credulity was the common. disease of the Jews, which. receipt could cure but wonders. 4 wicked and ere generation seeks after signs. ‘The doctrine of Christ, and a words that he spake, must be made if with miracles, eh t will not believe. O what a sin is this! Christ’s next answ is a word of comfort ; go thy way, thy son liveth. O then eek- ness and mercy of Destes Christ! When we would have look that he should have punished this suitor for not believing, condescends to him that he may believe; go thy w , thy § liveth. Wath one word doth Christ heal two patients, the s and the father; the son’s fever, and the father’s unbelief. cannot but observe here the steps of faith, he that’h iev somewhat ere he came, and more when he went, a faith in the way, and when he came home he en; 5 | to all the skirts of his family. And the man ceed t he % that Jesus had spoken unto him, and he went his way ; an the way one meets him, and tells him, thy son liveth ; whi recovery he understands to be at the same time that Christ h spoken those healing wor ds, ‘and a believed, and hes wh house. 2. Now was it-that @ centurion came unto Christ, besee ~ him, and saying, my servant lieth at home sick ‘of the s grievously tormented. -Many suitors’come;to Christ, one for son, another for a daughter, a third for himself, but I see no come for his servant but this one centurion ;. and if we | _ Christ’s answer to his suit, we see how well pleased Ch with his ate : And Jesus pane unto ee qr i come 29 heal him. He is no respecter of persons, but he that feareth him and worketh righteousness, is accepted of him. It may be ‘this servant had more grace, or had more need, and therefore Christ will go down to visit this poor sick servant. Nay, says the centurion, I am not worthy, Lord, that thou shouldst come under my roof; q. d. alas, Lord, I am'a Gentile, an alien, a ‘man of blood, but thou art boly, thou art omnipotent; and therefore only say. the word, and my servaut shall be whole. ‘The centurion knew this by the command he had over his own servants; Jf say to this man go, and he goes; and to another ‘ome, and he comes ; and to a third do this, and he doth it. Oh ) that I were such a servant to my heavenly master! Alas! | every of ‘his commands sa, do this, and I do it not; every of his inbibifions say, do it .ot, and I do it. He says, Go from | the world, and I run to it. He says, Come to me, and J run ‘from him. Wo is me! this is not service, but enmity. Oh that I could come up to the faith and obedience of this ex- j emplar, that I could serve my Christ as these soldiers did ‘their )master! Jesus marvels at the centurion’s faith. We never \find Christ wondering at gold, or silver, or costly and curious | works; but when he sees the acts of faith, he so approves of them that he is ravished with wonder. And he that both wrought this faith, and wondered at it, doth now reward it; Go thy way, and as thou hast believed, so be it unto thee ; and his servant was | healed in the self same hour. }> 3. Now it was, even the day after, that Jesus goes in: the | city of Naim. ‘The fruitful clouds are not ordained to fall all | in one field, Naim must partake of the bounty of Christ, as well )as Cana or Capernaum. He no sooner enters the gate but he ‘meets a funeral’;\a2 poor widow, with her weeping friends, is (following her ‘only son to the grave; Jesus observing her sad tondition, he pities her, comforts her, and at last relieves her. ) Here was no solicitor but his own compassion. In his former | miracles he’was sued'to; but now Christ offers a cure, to give | us alesson, that whilst we have to do with the Father of Mer- cies, our miseries and afflictions are the most powerful suitors. | Christ sees and observes the widow’s sadness, and presently “speaks comfortably to her, Weep not ; and he said, young man, I say unto thee, arise: See how the Lord of life speaks with | eommand; the same voice speaks to him, and shall one day at to us, and raise us out of the dust of the earth. So at | the ‘sound’ of the last trumpet, by power of the same voice, we ‘shall arise out of the dust, and stand up gloriously ; This mor= r , aan 5 30 tal shall put on immortality, and this corruptible shall put on incorruption. And lest our weak. faith should stagger at s great a difficulty, by this he hath done, Christ. gives. us. taste of what he will do; the same power that can raise one raise a world. es ee 4. Now it was that in the synagogue he finds a mam that he a spirit of an unclean devil. This, I take it, 1s the first m that we read of as possessed with a devil, And he cried, let alone ; what have we to do with thee? &e, In these words th devil dictates, the man speaks; and whereas, the words ai plural, det us alone, it is probable he speaks of himself, and the rest of the men in the synagogue with him. So high and dreadful things are. spoken concerning the coming of Christ (Mal. iii. 2. Who may abide the day of his coming? and whe shall stand when he appeareth?) that the devil by this takes ops) portunity to affright the men of the synagogue with the presence), of Christ; he would dissuade them from receiving Christ b the terrors of Christ, as if Christ had come only to destro them; Thou, Jesus of Nazareth, art thou come to destroy us; know-thee who thow art, the Holy One of God. And Jesus rebuked him, saying, hold thy peace, and come ou of kim. The word, hold thy peace, is im the original, be mu. zled; it was not a bare command of silence, but there was suc power in it, that it cast a muzzle upon the mouth of Satan, tha he could speak no more; and when the unclean spirit had tor him, not with any gashes in his flesh, or dismembering of h body, for he hurt him not, but with some convulsion-fits, as) is supposed, then he threw them in the midst, and made a hor cry, and so came out. .. » .Hyite cruel ysebame ‘They all take notice of the doctrine attested by so g miracle, what a word is this? Surely this was. reat ¢ of all the miracles of Christ, to prove his mission fr demonstrate his power unto men, to confirm his gospel, to ende his precepts, to work im us faith to help us heavenward : Thes signs are written that we might believe,—and, that believing, @ ~~ & r . might have life through his name. ° ~ [ have given you several instances of the miracles. of in this second year of his ministry; only a few words, doctrine of miracles for our information: as: 1. What they are? vot Aged) ty eam 2. Why they are? vote 3. Whether they are continued jn this great transaction of our salvation ans £ 3t Cee oy, ela mil Miracles are ‘watered events, above the course the iracles of Christ, was only in this, Soma ame emg their own name and power, as Jesus Christ did. "For the second, why they are? many reasons are given, but | screens miracles are wrought for the grounding or rming of some divine truth or doctrine of its first settling. 2 faving now gone through all the world, these miracles cease- Sur the thad whether they mre costinncd i this great tran- on of our salvation? 1 answer, yea; im this respect muira- $ cease not; it is without controversy that Jesus Christ, in ing om our salvation, is adding miracle to miracle : there 2 chain of miracles in the matter of our salvation from first ib dat - as— | 1. It was a miracle, that God, before we had a being, should ay eee, 3 especially that the blessed Trinity should contrive that astonishing plot of the salvation of our souls. Oh! what a miracle was this! ! 5 Hewes a minacle, that God for our sakes should create the Pa and that God, even then sittme om his thro = of judgment, ready to pass the doom of death for our Gir ne ee = eeeeetn Sema, when he might have given us to the devil, and to hell, ac= Cording to his own law, in the day that thou eatest thereof, thow shalt die. _ 3. Te was 2 miracle, that God’s Son should take upon him r nature, that in our nature be should transact our peace ; he should preach salvation to us all if we would believe ; id to the end that we might believe, that he would work so Se and of 4. It was a miracle, that God should look upou us im our O miracle of mercies! if creation cannot be without a 3z miracle, surely the new centre sa miele indo Sd e trary are our perverse natures to all , that if salvation had not marched to us all:the way oan irac. ee nee a Inc every man living in the state of grace, is @ in such a one his reason is turned into faith, sp his body into a temple, his earth into os his wader: int witic, his aversations from Christ into a Christ. O what a chain of miracles is this! Why, Lord, : thou wilt, thou canst make me clean. Say thus, you tare ye in your blood ; Bret teliocg, hele aol 2 __ CHAPTER TL. — SECTION E Gete eg Of the third Year of Christ's Ministry. Hirraerro all was quiet, neither the Jews nor the Sa wa nor a ane did as yet malign the doctrine or refer more principally to the main business of our salvation, shall touch in these particulars. As, 1, The iceliaanialh of t apostles. @. His reception of sinvers. 3. Tig peioas of yoke, and the lightness of his burthen. ren, BS ; RSS ~ ; wépee “~ ee ‘ eS 7. pales SECTION If. — . 7 ay . Of Christ’s Ordination of his Apostles. — Ix the ordination of his apostles, are many considerable hin: The evangelist Luke lays it down thus: And tt came to passin days, that he went out into a mountain to pray, and continued 33 rte God. And when it was day, he called disci; and of them he chose twelve, whou Till now Christ taught alone ; but, cause after his ascension, he must needs have a ministry, until the end of the world: im the first place, he chuseth out sme, n he would have on purpose to wait upon him I the time of his ministry, till he was taken up into hea- ven. In this election, or ordination, here is the first person by Whom they are chosen, Jesus Christ. @. The place where are chosen, viz. in a mountain. 3. The time when hey were chosen, after his watching and praying all night. 4. ‘The company out of whom they were chosen, they were i 5. The number of them that were chosen, hey were twelve. 6. The end to which they were chosen, it s an apostleship, he chose twelve, whom he also named postl ~—e : von & . 1. The person by whom they are chosen is Jesus Christ. Dhey chose not themselves, but were chosen of Christ; this all was immediate, and therefore most excellent. 2. The place where they were chosen, it was on a moun- ain. Mountains are open and in view, which shews their inistry must be public; again, mountains are subject to inds and tempests, which shews their callings must meet ith Many opposition. _3. The time when they are chosen, after he had continued aight in prayer to God; he goes net to election, but first tehes, and prays all the night before. This shews the ngular care that Christ had in this great employment. t? to set men apart to witness his name, and to publish the world the gospel of Christ? This he would not do athout much prayer. > Wr 4 The out of whom they are chosen. He cadled ‘io him his bey and aut of them he chase twelve. A isciple of Christ is one thing, and am apestle ef Christ is othe thing. Those were Christ’s disciples that embraced hrist’s doctrine of faith and repentance. It was-not mate- al tothe constituting of a disciple of Christ, whether they allowed Christ as many did, or returned to their homes, as thers did. The man out of whom the Jegions of devils are cast, hesonght-Christ that he might be with M&; but sus sent him away, saying, Return to-thine awn, heuse, and lew ow great things God kata done to thee. Lmake ne tion but Christ at the election of his apestles.had many E 1S. VoL. Tr. disciples both watiting on him, and absent from him ; and, out of them that waited on him, his apostles were chosen ;_ Christ’s ministers should be first disciples. O how unfit are” any to take upon them the ministry of Christ, that were never yet the disciples of Christ? First, the grace of God | “must be within us, and then must that grace of God be dis- ‘covered by us. — ® _ 5. The number of them that were chosen, they were twelve. Very probable, the number was figured out to us, in the twelve tribes of Israel. : on, aurea 6. The end to which they were chosen, it was to. an apos= tleship, i. e. that they might be Christ’s legates to the sons of men, that they might be sent up and down the world to persuade men to salvation. Ss SECTION IIL. Of Christ’s Reception of Sinners. but I shail only mention it this year. Now this will appear, -1. In the doctrine of Christ, 2. In the practice of Christ. — 1, In his doctrine, Christ lays it down expressly ; 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. Christ is so willing to receive smners, as that he sets all his doors open, and he casts out none that will but come in. And why so? Forl _ came down from heaven, not to do mine own will, but the will of him that sent me. 1. I came down from -hea- ven. It was a great journey from heaven to earth; and this great journey I undertook for no other purpose but fo. save sinners. ‘Great actions,” as one says well, “ must “needs have great ends.” Now this was the greatest thing that ever was done, that the Son of Ged 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 not o me 35 lf i Christ come down, sinners could not have gone up into hea- | ven, and therefore that they might ascend, he descends. ; 2 I came down from heaven, not to do mine own will, but the will of him that sent me. His father had sent him “on purpose to receive, and to save sinners; and to this pur- ose he is called the apostle of our profession.—who was faithful to him that appointed him, as also Moses was faith- fal in all his house. His father could not send him on any /errand, but he was sure to do it. His father’s mission was _a strong demonstration, that Christ was willing to receive | those sinners that would but come to him. * Again, Jesas stood and cried, saying, If any man thirst, Tet him come unto me and drink. "The very pith, heart, and } marrow of the gospel is contained in these words. The joecasion 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, With joy shall ye draw water out of the wells of lsalvation. Now Christ takes them at this custom, and re- cals them from earthly to heavenly waters, alluding to that lof Isaiah, Ho! every one that thirsteth, come ye to the wa- fers—incline r ears, and come unto me, and your souls ‘shall live. ‘The father saith come, the Son saith come, the | Spirit saith come, yea, the spirit and the bride say come, | id let him that heareth say come, and Jet him that is athirst come, and whosoever will, let bim drink of the water of life freely. All the time of Christ’s ministry, we see him tiring 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 sinner love life, if ny will go to heaven, let them come to me, and I will shew them the way to my Father’s bosom, and endear them to my Pather’s heart.” ‘ bie. a _ 2. Christ’s reception of sinners appears yet more in his practice. How welcome were all sorts of sinners unto him? He cast out none that acknowledged him for the Messiah ; a¢ turned none away that gave up their souls to be saved by mm in his own way. This he manifests, 1. Parabolically, | & ‘Parabolically, especially in those three parables, of the Ost goat, and of the lost sheep, and of the lost son ; I shall H 36° | instance in this last, which may well serve for all the rest.—=_ When the prodigal was yet afar off, his father saw him, and- had compassion on kim, 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 o iy heaven, but the Lord spies him, and takes notice of him. 2.— The Lord sees him while he was yet a great way off; he was but in the beginning of his way; his father might have left him alone until he bad come quite home. to his house, | and it had been a singular merey to have bid him welcome then; but he takes notice of him yet a great way off. Sinne! | may be far off from God in their own apprehensions, and yet the Lord even then draws near; whilst thus they appre hend. 3. His father bad pity or compassion on him; tk Lord’s bowels yearn within him, at the sight of his returni prodigals. 4, His father ran; there is much im this: as, 1. It had been mercy though Its father stood still, until bis, son had come. 2. What a mercy is this, that his father will go, and give his son the meeting? 3. But above all, O 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 2 foot-pace, but run to meet him; bowels full) of mercy, oui-pace bowels pinched with hunger; Gods mercy is over all his works, and so itis 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 loathsomie, stinking rags? We see merey is not nice; When I passed by, said God, I saw thee polluted in thy own bloo and I said unto thee when thou wast in thy blood, live; y T said unto thee when thou wast in thy blood, live; that very time of her blood, was the time of love. 6: He fan, ant fell on his neck, and kissed. him; there is a passage some- what like this, and Esau ran to meet Jacob, and he em=, braced him, and fell on his neck and.kissed him; before, he had thought to have killed him, but now. he kissed him; jt is 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. ‘Turn ye, turn ye, from yo e evil ways; for why will you die, O house of Israel? 5 | | am Christ manifests this willingness in his practice really; "amongst many instances I shall insist only on one, a nota- ‘ble instance of this year. One of the Pharisees named Simon, invited Christ to eat with him, into whose house when he had entered, a certain, woman, that was a sinner, abiding there, in the city, heard of it; she came to Jesus in the Pharisee’s house, and no sooner come, but she lays her burden at Jesus’s feet, and presents him with a broken heart, and weeping eye, and an alabaster box of ointment. 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 oint-- ment. 1. She stands at his feet, a sign of her humility. O what a change! She that was before a noble personage, a native of the town and castle of Magdal, from whence she had her name of Magdalen ; and therefore took her liberty, of pride and lust ; comes in remorse and regret for her sins ; and throwing away her former pride, stoops, and waits, and humbly stands at Jesus’s feet. 2. She stood at his feet behind him; it comprehends.a tacit confession of her sins, she knew herself unworthy of Christ’s presence; she durst not look him i the face; but, she waits bebmd him; her ‘shame speaks her repentance. 3. She stood at his feet behind him weeping, her grief bursts out in tears; she heeds not the feast, or feaster; but, falling down, weeps bitterly for her sins. 4. She began to wash bis féet with tears; she wept a shower of tears, great enough to wash the feet of her blessed Jesus. This was the manner. of the Jews, to eat their meat lying down, and leaning on their elbows ; and in this posture Jesus sitting or lying at meat, Mary had the convenience to ‘weep at bis feet. 5. She wipes his feet with the hairs of her head ; her hair being added to her beauty, she made it a snare for men ; but now she consecrates it to her Lord; worthy fruit of serious repentance. © 5. She kissed his feet in token of her new choice, 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-ex- pression was so great an ecstasy of love,'and sorrow, that to anoint the feet of the greatest monarch was long unknown, and im all the pomps of Roman prodigality, it was never used until Otho taught it Nero. When Simon observed this sinner so busy, 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, yet the LS ee oe 39 . Pharisees would not admit them to the benefits of ordinary seciety; and hence Simon made an objection within him- self, which Jesus knowing (for he understood his thoughts — as well as words) first makes her-apology, and then his ¢wu; the scope gives us to understand, that Christ was not of the same superciliousness with the Pharisees; but that repent— ing sinners should be welcome unto him; and this welcome he publisheth first to Simon, her sins which are many are jorgiven ; and then to the woman, thy sins are forgiven thee, thy faith hath saved thee, go in peace. Yak pe) Ve means) yall What? is Christ most willing to receive sinners? O then, who would not come to Jesus Christ? Methinks tiow all sinners, of all sorts should say, though I have been a drunkard, @ swearer, an unclean person, yet now I hear Christ is will- | ing to receive simers, and therefore I» will go to Jesus” Christ. ‘This is my exhortation, O come unto Christ, come unto Christ; behold here in the name of the Lord | stand,” and make mvitation to poor sinners; O will you not come’? | How will ye answer it at the great day, when it shall be said, | the Lord Jesus made a tender of merey to you, and you — would not accept of it? O come to Christ, and believe on tH Christ ; as Christ is willing to reeeive you, so be you willing’ ' to give up your souls tohim, = 9 ‘ will cue BD. ary wg é 1eay —s trey eee el wv le Of Christ’s easy Yoke and light Burthen. : 2 reed i $ EC GPa tbr io Nn ery. tie) For the easiness of Christ’s yoke, and the lightness of, Christ’s burden, Christ delivers it in these words, Lake my. yoke upon you, and learn of me,—for my yoke is easy, and my burthen is light. 4? gle? dite eae My yoke, 7. e. my commandments, so the apostle John | gives the interpretation, His commandments are not griev- ous. My yoke is easy, 2. e. my commandments are without any inconvenience: the trouble of a yoke is not the weight, — but the uneasiness of it, and Christ speaks suitably, Men yoke is easy, and my burthen, 7. e. my institutions : the word primarily signifies the freight, or ballast of a ship, which cuts 39 through the waves, as if it had no burthen; and without which burthen there were no safety in the ship. The christian religion, and the practice of it, is full of sweetness, easiness, and pleasantness. ee The reasons of the sweetness, easitiess and pleasantness of the christian religion, and the practice of it, I shall reduce to these heads : rs 1. The christian religion is most rational. If we should look into the best Jaws that the wisest men in the world ever agreed upon, we shall find that Christ adopted the quintessence of them all into his. own law. The highest pitch of reason is but as a spark, a taper, which is involved and swallowed up in the body of this great light, that is made up by the Son of righteousness. Some observe, that Christ’s discipline is the breviary of all the wisdom of the best men, and a fair copy and transcript of his Father's wisdom ; there is nothing in the laws. of the christian reli- gion, but what is perfective of our spirits. Indeed the Greeks, whom the world admired for their wisdom, ac- counted the preaching of the gospel foolishness, and therefore God blasted their wisdom, as it is written, I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. 1 Cor. i. 19. The gospel may be as foolish- Ness unto some, but unte them which are called,—Christ, the power of God, and the wisdom of God. The christian religion is all composed of peace; her ways are the ways of pleasantness, and all her paths are peace, Prov. xvii. 3. Christ framed all his laws in compli- ‘ance of his design of peace; peace within, and peace at home, and peace abroad. 1. It holds forth a certain hea- venly peace, and tranquillity within; great peace have they which love thy law, and nothing shall offend them. But on the contrary, the wicked are like the troubled sea when it cannot rest; whose waters cast up mire and dirt; there ts no eace, saith my God, to the wicked. ‘Their passions were never yet mortified; and such passions usually rage in wicked men as are most contrary and demand contrary things ; the desire of honour cries, spend here ; but the pas- sion of avarice cries, hold thy hand ; lust cries, venture here ; but pride saith, no such thing, it may turn to thy dishonour ; anger cries, revenge thyself here; but ambition says, it is better to dissemble. And here is fulfilled that of the psalm- ist, I have seen violence and strife in the city. The vulgar 40 yenders it, I have seen iniquity and ‘contradiction i int self same city. First, raga Yo all demands of t passions are ‘unjust. And, @ 2, Contradiction, for one passior cries out against another. But now, gre pace haved me: ‘that love hy law: for by the aid of Christ ce, th ‘passions are subdued, and they pass on. eit te and calmly, without any perturbations, mi troubling 2 ‘spirits; they ‘have that peace which passet a LndeHed 0 ‘which the world can neither give nor taste of. 2. It holds forth peace at home. — ‘The laws ay J texch us how to ‘bear with the infirthities of our relati ‘and indeed, whosoever obeys the laws of Jesus Ch the ‘secks with sweetness ‘to remedy all differences, he throw ‘water Upon a spark, he lives sweetly with ‘his wife, affection- ately ‘with his children, «discreetly with his servants; and they all Jook ypon him as their - ‘guardian, ‘friend, and patron. But, look upon an angry man, not subject to. these @pstian Jaws, and when he enters upon his threshold, | it gives an ‘alarm to his house, every little accident is the matter of a quarrel, and every quarrel discomposes the pea of the house, and sets it on fire, and no man aes tell | far it may burn. °O the sweetness, easiness, santness of the ‘christian religion! © Where ‘ear is em- | braced and followed, ‘the man is peaceable, and chari= table, and just, and loving, and pein, and forgiving 5 and how should there be but content in ay ne 1 Neate; Penk ~ ‘8, Tt ‘holds out peace abroad ; it con ie of Rey gentleness, love | meekness, hu scribes an austere, and yet a sweet deportm mands all those labours of love, to relieve anger, to visit the sick, to wash the pei of the s a charitable emibassies, to unclean pe List Poe and, m-. the cause. of Christ, to od isn 3 for "another ; ‘it teacheth us how to.r , cate ‘or kindness for injuries, a soft answer’ ‘for ° hee an enemy. O! when I think of this, M pe m1 him who said, That either this was beet ae jan or we were not christians. For my 1 eas guaded, that if we would but live te f tian religidn, one of those great plagues at” v world (I mean the plague of the war) wal Id ‘be Certainly this was one of the designs’ of ¢ there should be no wars, no jars, no discontents pe Ms men. “ —— 4t ‘And if all men that are called christians, were indeed charita- | ble, peaceable, just, loving, forbearing one another, and for- giving one another, what sweet peace should we have? How would this world be an image of heaven, and of the society of saints and angels in glory? F _ Thus far I have held forth Jesus in his life, or during the time of his ministry: and now was it that Jesus kne@his tour was come, and that he should depart out of this world unto the Father: but of that hereafter. Our next business is to direct you in the art or mystery, how we are to look unto Jesus in respect of his life. 5 ‘ : CHAPTER V. SECTION I. _ Of Knowing Jesus as carrying on the great Work of a our Salvation in his Life. — > ae] » 1. Let us know Jesus carrying on the great work of our: Salvation during his life. We have many books of the lives f men, of the lives of heathens, of the lives of christians ; and by this we come to know the generations of old, but ove all, read over the life of Jesus, for that is worth thy mowing. ‘To this purpose we have four evangelists, who i blessed harmony set forth his life; these should be read ; bver and over ; then shall we know, saith the prophet, if we ollow.on to know the Lord. Ah! my soul, that which thou owest of Christ already is but the least part of what thou fartignorant of. We know but in part, saith Paul of himself and others. The highest knowledge which the most illumi- hate saints have of Jesus Christ is but imperfect. Come: hen, and follow on to know the Lord; still enquire after. M; imitate the angels, who ever desire.to stoop down and ft pry into the actings of Christ for our salvation. And for thy better knowledge, (1.) Study over those passages in the. 3. VOU. Il. r . 4 is light. : ae Me O. what rare-matter is here for christian: study! Some © have took such pains in the study of these things, ‘that they ; have writ. large volumes. Men have been writing and ~ preaching a thousand six hundred years of the life of Christ, — and they are writing-and preaching still. O, my soul, if thou ~ dost not write, yet study what is written. Come wale Rae thoughts to that blessed subject, that will make thee wise . : ‘ ~ Pe PL! | Te Ser unto salvation. Paul accounted all things but dung for the excellency of the knowledge of Christ Jesus our Lord. : : i yah em If thou didst truly understand the excellency of this know- — ledge, thou couldst not but account all things loss in com- parison of it. | vt i aLe@. od P; Frgh: > Orr | aap eas bah Pag re | ears ree OB ee BOs Me ia iat) 2 mo Y ews a i Ms Hatt ae} at | 1 4) ALD Set fates ff ee 3 bh? | SECTION) Lyo:j.gihhe Hepa cia Tym thy fs a Of Considering Jesus in that Respect. al m4 ’ ah, [sr us consider Jesus carrying on the great. wo salvation during his life. Itis uot enough to study an¢ but we must muse and meditate, and. consider it, unti bring it to some profitable issue. By meditating on C) we may feel a kind of imsensible change ; as those that s in the sun for other purposes, they find themselves | and heated; therefore, look further, OQ my soul, | ‘ strong apprehensions of those several passages of the Jife of Christ. 1. Consider the preaching of John Baptist. We talk of strictness, but shew me among all the ministers or saints of this age, such a pattern of sanctity and singular austerity. He had an excellent zeal, aud a vebement spirit in preaching, and the commentary upon al] his sermons was. his life ; he was clothed iv camels hair, his meat was locusts and wild honey. He contemned the world, resisted temptations, despised honours, and in all passages was a rare example of self-denial and mortification; and by this means made an excellent preparation for the Lords coming, O my soul, sit awhile under this premcher. See, what effect doth it work on thy heart and life? Dost thou fcel jn thee a spirit of mortification? Dost thou with the Baptist die to the world? Dost thou deny thy will? Dost thon abstain from _ pleasures, and sensual complaisancies, that the flesh being _ subdued to the spirit, both may join in the service of God? O, my soul, so consider the preaching of this forerunner of Christ, until thou feelest this consideration to have some warmth in thy heart, and influence on thy life im order ta holiness, self-denial, and mortification. 2. Consider the baptism of Christ. He was baptized, that in the symbol he might purify our nature, whose stains and guilt he had undertaken. 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, pardon of sin, and holiness of life. Had not Christ been baptized, what virtue had there been in our bap- tism? As it became him to fulfil all righteousness, and therefore he must needs be baptized, so he faltilled it not for himself, but for us. Christ’s obedience in fulfillme the law is imputed to all that believe unto righteousness, as if “themselves had fulfilled ; so that he was baptized for us, and the firtue of his baptism is derived unto us; therefore, if a art in Christ, thou art baptized into his death, and bap- ed into his baptism; thou partakest of the fruit and effi- facy both of his death: aud life, and. baptism, and all, ~~ 5S. Consider the fasting and temptation: of Christ in the wilderness. Now we see what manner of adversary we have, iow he fights, how he ig resisted, how overcome. | In one “assault, satan moves Christ to shoals of his Father’s provis “dence ; ‘in another, to presume on, his Father’s protections 3 it and when neither diffidence nor presumption can fasten up Christ, he shall be tried with honour. And thus he de with us; if he cannot drive us to despair, he labours to lift ‘us up to presumption ; and if neither of. these prevail,» then he. brings out pleasures, profits, honours, which’ are indeed — most dangerous. O, my soul, whilst thou art in this warfar count that the repulse of one temptation will but invite to another? But here is thy comfort, thou hast such a Saviour | as was in all things tempted in like sort, yet without sin. | How boldly therefore mayest thou go to the throne of grace to receive mercy, and to tind grace to 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 forthee there, and he himse: is in heaven, making intercession, and praying for thee there yea, his own experience of temptations hath so wrought it 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 ; so though Christ be always tender of his people, ‘yel then especially when their souls are sick, and ender tempta- tion; then his bowels yearn over them indeed. « = 4. Consider Christ’s 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 earthy . the Baptist, his disciples, and the works that he did in his Father’s 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 Christ’s, even unto this day is Christ manifested within: us. O my soul, consider this above all! It is this mani tation within that concerns thee most; because ye ares God hath sent forth the spirit of his Son imto your h If Christ be not manifested m thy heart by his blessed:s thou art no son of God; and therefore the apostle puts the seriously on this trial, Evamine-yourselves, whether ye be in the faith, prove yourselves ; know ye not your-own selves, how that Jesus Christ is in you, except ye be reprobates-2 Christ manifested to thee? Surely this is more than Ch manifested in thee. ‘The bare history isa manifestation mh -d Rote it 45 ist unto thee, bat there is a mystery in the inward mani- tation. "The apostle speaking of the saints, adds, To whom God would make known what is the riches of the glory, Of this ees among the Gentiles, which is Christ in you the | Epor con glory. O the riches of the glory of this mystery! ea i have shut thee up in blindness with the world, hath he revealed Christ in thee? Hath he let thee ’ see into the wonders of his glory?’ Hath he given thee the | light of his glory within ’ ‘This only the oper mien chris- ian feels. © 5. Consider the sae of Christ. O the admirable -sermons of this great prophet!—Read and-peruse those he | hath left on record. How spiritual was that sermon ‘of | “mage Except a man be born again he cannot see the king- dom of God. it may be thou art a doctor, a master of Israel, } thou art a learned scholar, thou art a man of parts and abili- fies in other things ; it may be thou hast read so long in the bible, thou bast heard so many and so many sermons ; but, ah! miserable soul, it may be all the work is to do still | within» Come, say this sermon of Christ to thine own soul, “Unless I be born agam, I cannot enter into heaven. Born ' “again! O Lord, what is that? Was-ever such a thing done 4 “epon me? Was ever I cast into the pangs of a new birth 2 } “and continued I in those pangs until Christ Jesus was “formed in me? Are old things done away, and all things “now become new? Is the old man, the old lasts, the old Conversation, quite abandoned and left? Are my princi- ples new? my aims and ends new? my life and conversation sew?” Thus might I paraphrase on all the sermons; but intend brevity. Ouly consider, O my soul, as if this ser- and all-the rest, had been preached to thee: realize Shrist standing by thee, and opening his mouth, and teaching ‘thee thus and thus. Surely there is a speaking of Christ gm heaven, See that ye refuse not him, saith the apostle, | that speaketh from heaven. Aud besides, he hath his minis- ters here on earth, and they are daily preaching over these rmons of Christ; they preach such things*as were first joken by the Lord himself : they beseech and pray thee in Christ’s stead. O then meditate on these things, and give thyself wholly to them, that thy profiting may appear to “all. | 6. Consider the miracles of Christ in pursuance of the jdoctrine delivered in his blessed sermons. Here is a world oy ae over ; such miracles as never man did be- / @ wy soul, consider of these miracles, and believe’ 46 that doctrine wliich was ratified with arguments from above, — How shouldst thou but assent to all those mysterious truths which are so strongly confirmed by an almighty hand? > 7. Consider Christ’s ordination of his apostles. He chose twelye, whom he named apostles, And what was the office - of these apostles, but to go and teach all nations. ‘The gos- pel was first preached in Jewry, but afterwards the sound of atcame unto us. O the goodness of God in Christ ! What 2 That repentance and remission of sins should b j reached i his name, beginning at Jerusalem, and afterwards auiong ail nations. Of what near concernment, O. my soul, is this to thee! What, art thou but a sinner of the Gentiles 2 Under- stand that term. When the apostles would express the greatest sinners that the world had, he calls them sinners of the Gentiles. Why? The Gentiles knew not God, the Gen- tiles were unacquainted with Christ, the Gentiles walked in nothing but sm. O then whata love js this, that God should. ever have thought of good-will towards thee! How shouldst ' thou be ravished in this one meditation? What; that the - sun of his gospel, now in these latter times, when the sun is set in Zion where it first arose, should make a noon with us, and shine more brightly here, for ought | know, oy can yet learn, than in any other nation, country, kingdom, throughout all the world? O the depth of the riches, both of th > WIS? dom and counsel of God! How unsearchable are his judg ments, and his ways past finding out! tis at ie es. 8. Consider Christ’s reception of sinners. * He sent forth his apostles to call them in; and if they would but come, how ready was he to receive them? This was Christ's er + rand from heaven; ah, poor soul! why shouldst thou de: ‘because of sin? Look on Christ as spreading out his ar: to receive thee. Look on the gracious ature that is im Christ. Look on the office of Christ; it is an office of Si ing, and shewing mercy, that Christ hath undertaken; it is office to receive sinners ; yea, to seek and to save that w wus lost; to bring home’ straying souls to God; to bi great Peace-maker between God and mane Certainly the devil: strangely wrongeth many a poor bled soul, that he can bring them to have hard though Jesus Christ. Low can they more contradict the of of Christ! How can they more contradict the go el. description of ‘Christ, than to think him a destroyer ¢ creatures, and one that hath more mind to hurt th rain them? Resolve, O my soul, to throw thyself on him rife. aud for salvation. Why; if thou wilt but come, he hath pro- 47 git freely to make thee welcome. All the day long he “stretcheth out his arms, and would fain: gather thee and al others into his embraces. 3 oa Consider the easiness of his yoke, and the lightness of his burthen. Many a one is willing to take Jesus as their ~ Saviour, but they are unwilling to take him on his own _ terms, they imagine it a hard task, and a heavy burthen. It is otherwise with christians ; for his commandments are not nevous. O my soul, if thou canst but taste, thou wilt find "-4 world of sweetness, in Christ’s ways; there is sweetness ity the word; how Meet are thy words to my taste, yea, sweeter than honey to my mouth. here is sweetness in ; prayer ; hast thou not known the time that thou hast tasted _ the joys of heaven in prayer? There is sweetness in medi- .. tion. Now, O my soul, thou art in the exercise of this _ duty, now thou art in thé meditation of the easiness of - Christ’s burthen, tell me, is there nothing of heaven in. this “theditation? O if men did but know what ravishing sweet- “ness were in the ways of.God, they could not but embrace them, and esteem dne day’s society with Jesus Christ, better “than all the gold in the world. oe 10. Consider the holiness of Christ’s nature, and the holi- ~ ness of his life. _ ; A SEs ASR eM 1. For the holiness of his nature; if thou -couldst but, clearly see it, what work would it make in thy breast? et’ inward beauty would ravish love out of the devils, if they had but grace to see ‘his beauty. This loveliness. | Christ ravishes the souls of the glorified. How is. it, - © my soul, that thou are not taken with this meditation, . t— . Go from the holiness of his nature to the holiness of life, it may be that will make deep impressions on thy irit. Consider his charity, his self-denial, his contempt of world, his mercy, his bounty, his meekness, his pity, his” ity, his obedience, to his Father. A fruitful meditation, a these particulars cannot but make thee like Christ. QO. he wonder that any should disclaim the active obedience of Arist, as to his own justification ! away, away with these _and consider the obedience of Christ in relation to —) f. God sent forth his Son made of a ‘woman, made the law, to redeem them that were under the Jaw, that. We might receive the adoption of sons. « That is, under the “whole law ; the one half of the law, which is the directive - “ part, he was made under that, and satisfied it by the inno- 48 € of his life, without one “hiaieed so he answers eating oe or ; « cipal; the other half of the law, which is the per alty, “was under that also, and satished it by suffering a “ death, no way deserved or due by him, and so hea “that part as it might be the forfeiture: But if we c “ now to ask, for whom is ail this? itis only for a “micht be redeemed and adopted; redecusbalifrean all'® “and adopted or interested into all good.” _ If this be who would for a world of cold, lose influence itr benefit of Christ’s active obedience ? “Consider of this, | my soul, until thou feclest some virtue to come out of Chris life into thyself. ? pa —= weet ‘x a ee ae SECTION HL” o : “ a Soi er < Of Desiring jaa fos’ a eS ae sai iy af Re) Ter us desire Jesus, onyag ainda of lato his life, Itis not enough to knew and must desire; our meditation of pith should draw affections,to Christ; and ene. first of all—a desire after Gua’ : But what is it in Christ's life ie hate so des answer, Every passage, every All that. concerns Christ -in any, kind) a precious and excellent, and necessary, and al comfortable, and therefore desirable. eae order,— 2 1. "The meanest things of God are very filings of the gold, the dust of p real value. Hence we read, on a ee no more but to wash Christ's feet, and t eo ther breathes out these desines ; if T sey it te of his garment, I thal be shale. Joba th it an honour to unloose the latchets of his : $5) be a door-keeper of the house of God. You, Wes piness on the sparrow and the swallow, that may ‘ nests beside the Lord's altar. ed Beara 49 2. The more considerable the actions of Christ especially sirable. O my soul, run through his life, and consider e of his more eminent actions. 1. To his friends he was eet and indulgent; where there was any beginning of grace, he did encourage it; so was the prophecy, 4 bruised eed shall he not break, and smoking flax shall he not quench. And so the people that fainted, that were scattered abroad a3 sheep having no shepherd.—He was moved with com- passion on them; he was boweled iu heart, his very bowels ere moved within him. 2. To his enemies he was kind and merciful; many a time he discovers himself most of i urto sinners ; he was never more familiar with any at first \equaintance, than with the woman of Samaria, that was an dulteress ; and Mary, that had been a simmer, how sweetly id he appear to her at the very first view? How ready was € to receive sinners? How ready to pardon sinners? How acious to sinners after pardon? See it in Peter, He ever upbraided him; only he looks upon him, and after- ards, Lovest thou me? Often he was wronged by men, ut what then? did he call for fire down from heaven ? adeed his disciples would fain have had it so; but he sweet- y replies, You know not what spirits you are of. The Son | man is not come to destroy men’s lives, but to save them. metimes we find him shedding tears for those very persons wat shed his blood, O Jerusalem, Jerusalem,—if thou hadst nown, even thou, at least in this day, the things belonging to hy peace. Well might they sing in that day in the land of adah,—In the way of thy judgments, O Lord, have we tited for thee; the desire of our soul is to thy name, and to te remembrance of thee. 3. The ever blessed and holy person of Christ is desirable bove all. My beloved is the chiefest of ten thousand ;— 2a, he is altogether lovely or desirable ; so Vatablus renders | , Christus est totus desideria, Christ is all desires. If the stions of Christ be desirable, what must himself be ? he is express image of the person of his Father; as the priut the seal on the wax is the express image of the seal itself; }is Christ the highest representation of God. And hence 18 that Christ is called the Standard-bearer of ten, thou- ds; all excellencies are gathered in Christ, as beams in e sun. Come poor soul! thy eyes run to and fro in the jorld to find comfort and happiness; cast thy eyes back, d see heaven and earth in one; look if thou wilt, at what yy vast thoughts can fancy, not only in this world, but in © ma, YOL. 1, G - 50 : the world to come; see that, and infinitely more, shining forth from the person of Jesus Christ; no wonder i the saints adore him, no wonder if the angels stand amazeé at him, no wonder if all creatures vail all, their glory 1 him. t Jott 9 O, what are things in the be to ye Cherish? Pau compares them together, with this one thing; 4nd LT accow all things but loss, for the excellency of the he, acral 0} Christ. And I account all things. Surely, all things is th greatest account that can_be cast up; for it ‘includeth. prices, all sums; it takes in earth and hens and all therein what are they in comparison of Christ, but as feathers, dung shadows, nothing? If there be any thing worthy a wish, | is eminently, transcendeutly i in the Lord Jesus Christ; the is no hongur; no felicity like that which Christ hath; som are sons, Christ is an only son; some are kings, but Christ is King of kings ; some are honourable, none above angels; Christ is above angels and archangels: to which of the angels said he at any time, thou art my son, this day have | begotte thee? Some are wealthy, Christ hath all the sheep ona) thousand hills ; the very uttermost parts of the earth are) his; some are beautiful, Christ is the fairest of all the chil dren of men? He is spiritually fair, he is all glorious within if the beauty of the angels (which | believe are the mos “ beautiful creatures the world. has) should be compared wit the beauty of Christ, they would be but as lumps of da ness. ‘The brightest cherubim is obliged to screen his face from the dazzling brightness of the glory of Christ. Alas the cherubim and seraphim are but as stars in the ‘canopy. 0 heaven, but Christ is the Sun of righteousness, that at one iiluminates and drowns them all. Py Come then, breathe, O my soul, after i oye e this Christ; “O that this Christ was mine! O that the ac tions of Christ, and the person of Christ were mine ! oO all he said, and: all he did, and all he were, were mine Li ( that I had the silver w ings of a dove, that iretieas wants, might fly into the bosom of Christ!” If I must not sit at t { ble, O that I might but eather up the crumbs! Surely th is bread enough i in my Father's house ; Christ is the bread | life ; Christ is enough for all the saints in heaven and ear to feed on ; and what must I pine away, and perish hunger? Thousands of instructions dropped from while he was on earth; O that some of that food might my nourishment! O that my ways were directed accordi ni By ‘l 5f to his statutes! Many a stream, and wave, and line, and precept, flowed from this fountaim, Christ; O that I might drink freely of this water of life! He hath proclaimed it in my ears; Jf any man thirst, let him come unto me and drink. © that 1 might come and find welcome! Surely I thirst, I feel in me such a burning drought, that either I must drink or die ; either the righteousness of Christ, the holiness of Christ, the holiness of his nature, and the holimess of his life must be imputed unto me, or farewel happiness in ano- ther world. Come, Lord Jesus, come quickly; I long to ‘see the beauty of thy face! Such is thy beauty, that it steals away my heart after thee, and I cannot be satisfied until with Absalom, I see the king’s face. Come Christ! or if aie wilt not come, I charge you, O daughters of Jeru- salem, if ye tind my beloved, that ye tell him I am sick of love. Oa SECTION IV. ye Of Hoping in Jesus in that Respect. Ler us hope in Jesus carrying on the great work of our salvation in his life. By this hope, I mean an hope well grounded. The main questions are, whether Christ’s life be ‘mine? Whether all those passages of his life laid open, belong ‘unto me? Whether the habitual righteousness, and actua holiness of Christ be imputed to my justification? And what are the grounds and foundations on which my hope is built? The apostle tells us, that God gives good hopes . through grace ; if hope be right.and good, it will manifest itself by operation of saving grace; O look into thy soul! - what gracious effects of the life of Christ are there? Mera his life is not without some influence on our spirits, if we be his members, and he be our Head. O the glorious effects flowing out of Christ’s life, into a believer’s soul. ; By of 1. If Christ’s life be mine, then am I freed from the law of sin; thistwas the apostle’s evidence. For the law of the spirit of life in Christ Jesus, hath made me free from the 52 law of sin and death. Christ’s life is called the spirit bk because of it’s perfection ; and this spuit of jife hath s ich w ‘power in it, here termed a law, that it works but in b Jievers, = homey ile from the law or power in sin. Lo to this! Doth the power of Christ’s- life throw oni thy heart and life, the power of sm? Here is one gr of hope. - ar _ 2. If Christ’s life be mine, dacs T live, yet. fad I bu Chiist liveth in me. Paul speaks out this evidence, I ai crucified with Christ, nevertheless I live, &c. He conjom the death of Christ, and the hfe of Christ in one and # same soul; as if he had said, no man knows the aaa. -Christ’s death, but he that forks the virtue of Christ’s lifes ‘there is no assurance of Christ’s dying ter us, but as we. . Christ living in us; ifthe power of Cbrist’s death mor my lusts, then the virtue of Christ’s life will quicken! 1 soul; [ live, yet not I, but Christ liveth in me; 1 live God and not unto myself ; I live to Christ, and not unto th world ; I live according to the will of Gud and not after my) own lust and fancy. O my soul! question thyself in thes few particulars; dost thou live to Ged, and not to thy self? Dost thou live to Chri ist, and not to the world Dost thou derive thy life from Christ ? and hath that life of Christ a special influence into thy soul? Dost thou feel Christ living in thy understanding and ahi in thy imaginatio and affections, in thy duties ae services? 1. In thy under ‘standing, by prizmg the knowledge of Christ, by determining to know nothing m comparison 1 of Christ ? 2. In thy wi by making thy “will free to chuse and'embrace Chris by making his will to rule in thy will? 3. In thy im: gi by thinking upon him with more frequency | lig having more high, and honourable, and swee of Christ than of all the creatures? 4. In By & é fearing Christ above all earthly powers, and by above al earthly persons? 5. In thy duty and sery doing all thou doest in his name, by his” sal, his glor ry? Why then, here is another ground of thy ho} surely thou hast thy part in Christ’s life. 9 Away, away with all doubts and perplexing fears thou findest the power of sin dying’in thee; if thou f and livest not ; but in truth, it is Christ that lives in then thou mayest assure thyself that Christ’s habituz ousness, and actual holiness is imputed to thy justifi thou mayest confidently resolve that a: Ch 53 life belongs to thee. Would Christ have ever lived in thee, have been the soul of thy soul, the all of. thy understanding and will, imaginations and affections, duties and services, if he had not purposed to have saved thee by his life? Surely it is good that 1 both hope, and quietly wait for the salvation ‘of God. I cannot hope in vain, if these be the grounds of my hope. ies y : EET ESE) ——_ hid gp SECTION V. i, Of Believing in Jesus in that Respect. Wer us believe in J esus carrying on the great work of our | salvation in his life. Many souls stand aloof, not darmg to make a particular application of Christ, and his life to them- ene? ; but, herein is the property of faith, it brings all home, and makes use of whatsoever Christ is, or does, for hinself. aay __ 1, In order to this, faith must directly go to Christ. Many poor souls humbled for sin, run immediately to the promise of pardon, and rest on it, not seeking for, or closing with | Christ in the promise; this is a common error, but we should | observe that the first promise that was given, was not a bare | word, simply promising pardon ; peace, or any other benefit; | but, it was a promise of Christ’s person, as overcoming satan, and purchasing those benefits; The seed of the woman shalt ruise the serpent’s head. So when the promise was renewed ‘to Abraham, it was uot a bare promise of blessedness and forgiveness, but of that seed, that is, Christ, Gal. iii. 6. in on that blessedness was conveyed ; In thee shall all the nations of the earth be blessed. So that Abraham’s faith, first closed with Christ in the promise, and therefore he is aid to see Christ’s day, and rejoice. Christ in the first place, is every where made the thing which faith embraced to sal- vation, and whom it looks unto and respects, as it makes us | righteous in the sight of God. God so loved the world, that e gave his only begotten Son, that whosoever believeth in him, Should not perish, but have everlasting life-—And hence it is called the faith of Christ; Gal, ii. 16. Phil. iii. 9. Because 7 54 fl Christ is it whom faith apprehends immediately ; and as for the other promises they depend all on this, JV hosoever be lieveth on him, shall receive remission: of sins; and, he that believeth on the Son of God shall have life everlasting. O remember, this in the first place, faith must go sani ist, and yet I mean not to Christ, as nakedly considered; & to Christ as compassed with all his promises, privileges benetits. AHS He nh 0) aa 2. Faith must go to Christ, as God in the flesh. But ' now under the New Testament, our faith more usually an immediately addresseth itself unto Christ, as God dwelli in our nature, than to the Father, who is merely God. in the flesh is more distinctly set forth in the New 'Festamen and so he is more distinctly to be apprehended by the fz of all believers. Remember this; let our faith in the m direct and immediate exercise of it, be pitched upon Chris as God in the flesh. . at oae t) a . 3. Faith must-go to Christ, as God in the flesh, mad under the law. And hence it is, that the apostle joins thes together, God sent his Son’ made of a woman, made unde the law. If Christ had been out of the compass of the la - his being incarnate, and made of a woman, had done us m good.’ Suppose one in debt, and danger of the law, to ha 2 brother of the same flesh and blood, of the same father mother; what will this avail, if that same- brother awill 1 come under the law, that is, become his surety, and undert: ‘for him? This is our case,—we are debtors to God, there is a hand writing against us. Here is a bond of law, which we have forfeited ; now, what will Christ av if he had not come under the law, if he had not been our surety, and undertook for us?) Our faith therefore must g _ to Christ, as made under the law, not only taking our natur upon him, but our debt also; our -nature as men, and debt as sinful men; he hath made himself sin for us, knew no sin, that is, he made him to be | ed as : for us under the law, though he knew no sin on his p: it continued in all things written in the book of the law, to do them. He both satisfied the curse, and fulfilled the com: mandments. O remember this! as Christ, and as Chris! the flesh, so Christ in the flesh made under the law, cipally to be in the eye’of our faith. ~ If we put all tog our first view of faith, is to look on Christ, God in the made under the law. ea) 4, Faith going to Christ as God in the flesh, and as m: a under the law, is principally to look to the end of Christ, ‘as . being God in the flesh, and as fulfilling the Jaw. The apostle tells us of a remote, and of a more immediate 1. Of aremote end.. God sent forth his Son made of a ‘woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. This was the remote end of Christ. Alas! we were strangers from the adoption, and lay under the law, as men whom > sentence had passed on. Now, from this latter we are rer deemed ; he was under the law, that we might be redeemed’ from under the law ; nor is that all, but as we are redeemed, so are we adopted the children of God. And this end I ra- ther attribute to the life of Christ, that we might receive the adoption, that is, from the estate of prisoners condemned, | that we might be translated into the estate of children adopted. O the mercy of God! who ever heard of a con- demned man to be afterwards adapted? Would not a con- denned prisoner think himself happy to escape with life ? But the zeal of the Lord of hosts hath. performed this; we are in Christ both pardoned and adopted; and, by this means, God’s heavenly inheritance is estated upon us. O Jet our faith look mainly to this design of Christ! He was made under the law, yea, and under the directive part of the law hy lis life; he fulfilled every tittle of the law by his obedience, that we might be entitled to glory. » 2. For the more immediate end of Christ; the apostle tells us, Christ was made under the law, or fulfilled all righ- teousness, that the law might be fulfilled in us. O my soul, Hook to this! herein lies the pith, and the marrow of thy jus- | ag Of thyself thou canst do nothing good ; but Christ fullest the law in thy stead; and if now thou wilt but ex- ise thy faith, thou mayest feel the virtue and efficacy of ist’s righteousness, flowing into thy own soul. But here is the question, how should I manage my faith to feel Chiist’s righteousness my righteousness? I answer, 1. Thy way is’ to discern this righteousness of Christ, this holy and perfect life of the Lord Jesus, in the whole, and in all the parts of ft, asit is laid down in the written word. 92. Thy way is to ‘beheve and to receive this. as sacred and unquestionable in ference to thy own soul. . 3. Thy way is to apply, and im- prove this discovery according to those ends, to which thou ‘believest they were designed. Yea, but there lies the ques- ‘on, how may that be done? I answer,— : I : } 56 ' 1. Setting before thee that discovery, that perfere life Christ, first endeavour to be deeply humbled for thy gr inconformity thereto in whole, and in part. abr trey 2, Still keeping thy spirit intent on the pattern, qui | provoke and increase thy sluggish soul, with Fenewed, ; doubled vigilancy and industry, to come up highe sit and, if it were possible, completely toit, = : 3. Yet having the same copy before hee /ievereioe thereupon, as that which was performed, and is ace thy behalf. And so.go to God, and. offer Christ’s holy 1 shdiaetive obediance sate: llgial Aa that, first to fill up th defects of thy utmost endeavour. Secondly, to put a vali and worth, upon what thou doest, and attainest to. Th to. make Christ’s righteousness thy own, that thou | say with the psalmist, in way of miner oO God ny righteousness. a SS a 5 : = ; i SECTION IV, Of Loving Jesus in that Rect, Jur us love Jesus, as carrying salGhcomaea u salvation, during his life. _O what a lovely object: the of Christ! Who can read over his life, who can f his worthiness both in his person, relations, actions, an rat administrations, and‘not love him witha ee vad Jo O my soul, much have been said to persuade and if new. than believest thy part in: iad wiped a Christ, let thy faith take thee by the hand, and lead from. one step to another; from his baptism. to his'te mp tions ; from his temptations to his manifestations | a on. Is not here fuel enough for love. € the history of love, for such is the history ¢ and not be all on aflame? Come, read. again! th thing in Christ but what is lovely, winni v1 1. When he saw thee full of filth, he goes’ down | waters of baptism, that he: might i 20 a wey cleansing of thy polluted soul. - @ ygd oh 2. When he saw the devil ready to owiBinowsbiectdf higgaglt enters. in the list, and overcomes him, eb) mightest overcome, and. triumph with Christ in ‘igéglory. & 57 + 3. When he saw thee in danger of death through’thy un- belief, he condescends so far to succour thy weakness, as to manifest himself- by several witnesses? Three in heaven, and three on earth ; yea, he multiplies his three on earth to thousands of thousands; so many were the signs witnessing Christ, that the disciples which testified of them, could say, If they should be written every one, the world could not contain the books that should be written. } 4, When he saw thee like the horse and mule, not having understanding, he came with his instructions, adding line ‘unto line, and precept on precept, teaching and preaching the gospel of the kingdom ; and’sealing his truths with many miracles, that thou mayest believe, and, in believing, mightest have life through his name.- ~ a _ 5. When he saw thee a sinner of the Gentiles, stranger from the common-wealth of Israel, and without God in the world, he sent his apostles and messengers abroad, and bad them preach the gospel to thee; ‘Go to such a one in the dark corner of the world, an isle at such a distance, and set up my throne amongst that people, open the most precious abinet of my love there ; and amongst that people, tell such a soul that Jesus Christ came into the world to save sinners, of whom he is one.” _ . 6. When he saw thee cast down, and refusing thy own mercy, crying and saying, “What! is it possible that Jesus Christ should send a message to such a dead dog as I am?” He then appeared, and even then spread his arms wide ta réceive thy soul. He cried, Come unto me, thou that art weary and heayy laden with sin, and I will give thee rest. 7. When he saw thee in suspence, and heard thy complaint, Oh! it is an hard passage, and an high ascent up to hea- !—Oh! what shall become of my poor soul? He told that all his ways were ways of pleasantness, and all his aths peace ;—that thou shouldst find by experience his yohe _ easy, and his burthen light. hen he saw the wretchedness of thy nature, and ori- pollution, he took upon him thy nature, and by this ns took away thy original sin. Here is the lovely object! j it but the absolute holiness of the nature of Christ? his 1s the fairest beauty that ever eye beheld ;—this is that sompendium of all glories. Now if love be a motion and inion of the appetite to what is lovely, how shouldst thou dame forth in leve upon the Lord Jesus Christ? See, O my tae - : xa . x. "3 here is the sum of ail the particulars thou ‘hast heard, : : 49. VoL. 1. H \ 58 Christ loves thee, and Christ is lovely ; his heart is set upon thee, who is a thousand times fairer than all the children’ of men. Doth not this double consideration, like’a’ mighty loadstone, snatch thy heart unto it? “It pleased thee, my “Lord, to say to thy poor church, Turn away thie e os “ from me, for they have overcome me. ‘But'O let me say. to “thee, Turn thine eyes to me, that they may ‘overcome m ef “ My Lord, I would be thus ravished, | would be overcomes “| would be thus’out of myself, that I might be’ all in thee? “ How chill and cold art thou im thy converses with Jesus: “Christ? Surely, had Christ’s love been like this faint anc . « feeble love of mitie, I had been a damned wretch without “all hope. O Christ, I am ashamed that I love thee so lit “tle; I perceive thy loves are great‘by all those actings in “thy life; come, blow upon my garden, persuade me 0, spirit, that I may love thee; many sins are forgiven me, % that I may love thee much? | #8 et S . tee 7 bye MA : / — €*; ‘ . | ee SECTION VII. " a Ue ie 2 : Ox ; | 7 Of Seying Jew in that Respect, salvation during his life. © nt Dame gh or it 1. In order to this,:let us contemplate this life of Christ, Jet us spend our frequent thoughts upon this blessed object; the reason we miss of our joys, is, because we are so little in contemplation of our Christ. It is said, that ‘he’ pities us “in our sorrows’; but he’ delights in us, when we de ight im “him.” — Certainly he would have us to delight -in to that purpose he way-lays our thoughts, the we look, we shall still think on him.- O my soul, cast thine eyes which way thou wilt, and thou shalt hardly look on any thing, but Christ Jesus hath taken: the name of that-very thing upon himself. What, is it day? and dost thou behold the sun? He is called the Sun of righteousness. Or,’ night? arid dost thou behold the stars? He is called @ Sta there shall-come a Star out of Jacob. Or, is it mornil and dost thou behold the morning star? He is call i / Pea haba sah ean PP es Me ye ~ iLseT us joy in Jesus, as carrying on the great work of o AY ate Oty CO ge, tape & a“ 59. Bright Morning Star. Or, is it noon? and dost thou behold ‘clear light all the world over? He is that light, that lighteth every man that cometh into the world. Coméa little nearer ; if thou lookest on earth, and takest a view of the creatures about thee, seest thou the sheep; as a sheep before her shearers is dumb, so he openeth not his mouth. Or, seest thou a lamb; _ behold the Lamb of God, which taketh away the sins of the _ world. Seest thou a shepherd watching over his flock ; Jamthe ood Shepherd, and know my sheep, and am known of mine. Or, seest thou a fountain, rivers, waters; he is called a Foun- tain ; ix that day there shall be a fountain opened to the house of David. Or, seest thou a tree good for food, or pleasant to the eye; he is called the Tree of life; and, as the apple tree dmong the trees of the wood, so is my beloved among the Sons, Seest thou a rose, a lily, any fair flower in a garden; he is called a rose, a lily; I am the Rose of Sharon, and the Lily of the vallies. ‘To come a little nearer yet; art _ thou adorning thyself, and takest a view of thy garments; he is a garment; put ye on the: Lord Jesus Christ. Art tho eating meat, and takest a view of what is on thy table; He life. Thus Christ way-lays our thoughts, that wheresoever we look, we should ever think of Christ. Now, I cannot think of Christ, or the life of Christ, of Christ preaching, or “of Christ preached, but I must rejoice, in Christ ; as somé- times the apostles said, Christ is preached, I therein rejoicé, yea and will rejoice. : __ 2. Let us upon good grounds hope our share in the life of Christ. Hope and joy go together; if I have but assured hope that Christ’s life is mine, I cannot but rejoice therein. Look to this, O my soul! peruse again and again thy grounds ofhope. Do not slightly run them over ; thou canst not bé too sure of Christ. When Zaccheus in the Sycamore treé heard but Christ’s voice, Zaccheus, made haste and came d ~ ed to-day I must abide in thy house. O what haste m vaccheus to receive Christ! He came down hastily, liaadiveceived him joyfully. This offer of Clirist to Zacchiéus is thine as well as his, if thy hope be right. Come down, soul, saith Christ, this day must I abide in thy house. “poo Then what joy should there be in thy heart when Christ ‘comes in, or when thou feelest Christ come in? The friend of the bridegroom rejoiceth greatly because of the bridegroom’s voice. How much more may the bride herself rejoice ? _ 3. Let us come up to more and more fruition of Christ ; er _ts the bread of God, true bread from heaven, the bread of all other things work our delight but as they look towards this. Now in this fruition of Christ are contained these things, 1. A’ propriety unto Christ; for, as a sick nian do not feel the joy of a sound man’s health, so neither doth a stranger to Christ feel the joy of a believer i in Christ. How should he joy in Christ that can make no claim to hin? : 2. A possession of Christ. This exceedingly enlargeth our joy. O how sweet was Christ to the spouse, when she could say, I am my beloved’s, and my beloved is mine. Many are taken up with the joy and comfort of. outward possessions, _ bat Christ is better than all; im one Christ is comprized every scattered comfort here below. Christ mine, saith the soul, and all mine.. O the usefulness of Christ to all be- lieving souls! The scriptures are full of this, as appears b all his titles in scriptures ; he is our life, our light, our bread, our water, our milk, our wine; his flesh is meat indeed, and is blood is drink indeed. He is our father, our brother, our friend, our husband, our king, our priest, our prophet; he is) our justification, ¢ our sanctification, our wisdom, our redemp- tion; he is our. peace, our mediation, our atonement, our) reconciliation, our allin all. Alas! I look on myself, and. [ see Iam nothing; I have nothing without Jesus Christ. Here is a temptation I cannot resist; here is a corruptiol TI cannot overcome; here is a persecution I cannot down with it: well, but Christ is mine, [ have interest in Christ, and I have possession of Christ, and [ find one in Chri to supply all my wants. : Those that lived with him, all rejoiced, for ‘the Bloria h things that were done by him. And doth not noel ea] ~ within thee, O my soul, I cannot but check t 1ee for th deadness : it is said, that when Christ. was at the descent of the Mount of Olives, the whole multitude o, ‘the tani oa gan to rejoice, and praise God with a lo mighty works that they had seen. What? 2 disciples rejoicing in Christ’s acts? - And art amongst the multitude?’ If thou art a disci pl surely, it concerns thee as much as them; and en. joice, lift up thy voice in harmony with. ‘the rest, rejoice and again rejoice. ¢ 61 ih . re SECTION VIII. Of Calling on Jesus in that Respect. 8. Ler us call on J esus, or on God the Father in and | through Jesus. Thus we read, that looking up to Jesus, or lifting up the eyes to Jesus, goes for prayer in God’s book ; | My prayer will I direct to thee, saith David, and will look up, faith in prayer, will often come out at the eye. Thus | Stephen looked up to heaven; let us look up to Jesus by | calling on him; now this calling on him contains prayer and raise. | 4 ‘1. We must pray that all these transactions of Jesus during | his life, or durmg his ministry upon earth, may be ours; we | hope it so, and we believe it to be so: but for all that, we must pray that it may be so. There is no contradiction be- twixt hope, and faith, and prayer; Lord, I believe, yet help | -my unbelief; be it to me according to my faith, how weak | soever. _ 2. We must praise God for all those passages in Christ’s life. Thus did the multitude, “they praised God with a loud | “ voice, saying, blessed be.the king that comes in the name | “ of the Lord, peace in heaven, and glory in the highest!” | What, my soul, hath Christ done this for thee? Was he made | under the law to redeem thy soul, and adopt thee for his son, | to the inheritance of heaven? Came he down from heaven, | and travel so many miles on earth to woo and win thy heart? \ t he so many sermons, and so many miracles to work | thee into faith? ~O how shouldst thou bless and praise, and magnify his name? How shouldst thou break out into that \blessed hymn, To him that loved us, and hath made us kings _and priests unto God, and his Father, to him be glory and dominion for ever, and ever. Amen. . ae l uf } - $: SECTION IX. ae Of Conforming to Jesus in that Respect. 9. Ler us conform to Jesus, as he acted for us in his life. | Looking to Jesus imtends this especially; we must look as ene looks to his pattern; as mariners at sea, that they. may 62 ie ruti a right couise, keep an eye on that ship that bears the light; so’in the race that is set before us, we must have our eye on Jesus, our blessed pattern. This snap eur constant query; “Is this the coursé that Jesus steered?” . | In this particular I shall examine these three queries; 1,_ Wherein we must conform. 2. Why we must conform: 5: How we must conform to this life of Jesus: ~ ) aa For the first, 1 answer,— tt Beg a We must not, cannot conform to Christ in those works proper to his Godhead; as in working mitacles—=Nor need we to conform to Christ in some other particulars, as in his) voluntary poverty, and cerémonial performances: But we must conform io Christ’s life. _ ae 1. In respect of his judgtnent, will, affections, look we a his spirit, observe what mind was in Jesus Christ, Let thi same mind be in you which was in Christ, Phil. ii. 5. 1-Cor. ii. 16. s lets “gd 4 - _ _ 2. In respect of his virtues, graces, holiness. Learn saith Christ, for I ant meek and ey nh of a Ad a might iis stance im all other graces, for he had then okies 3 and of his piers have we all received, grace for graté. 3. In respect of his words. The very officets of the priest” could say, “ Never maz spake like this man ;-and sometimes) “ they all wondered at the gracious words which proceeded “out of his mouth; who when he was reviled, reviled not) again.” } + attains adele 4. In respect of his carriage, conversation, close walk with God. ' The apostle pi forth pnts Bek a who was holy, harmless, undefiled and separate from si chosen And in like manner, saith Peter, Yeare a a royal priesthood, a holy nation, @ pec should shew forth the virtues of him, who he of darkness into his marvellous light, that lives and conversations express those- whith were so eminent in Jesus Christ; only have them, but that you should hold them word signifies properly to preach ; so clearly should we ex- press the virtues of Christ. As if our lives were so mat sermons of the life of Christ. ds Ss dwt As for all other saints, though they are imitable, yet with limitation, only so far as they express his life in their conyer- sation: Be ye followers of me, even as I am of Christ. For the second; why we must conform. | wh tives? I answer, 1. Because Christ hath done and ¥i 63 to that end. If it had not been for thy imitation, I Ei think that Christ would have lived on earth so many 8, to have done so many glorious and meritorious works, 2.” Because Christ ig the highest and best exemplar of ho- | jiness that ever the world had ; ; hence we must needs conform ie Christ. Christ is “the head of the’ body, the beginning, the first-born from the dead, in all things he hath the pre- 4 eminence ; ;” and the rule’is general, that, that which is first and best in any kind, is the rule and‘measure of all’ the rest, Why such is Christ; O then let him be the guide of our life, | and of our manners. _” 3. Because Christ doth not only give us an example, but he doth succour and assist us by its easiness. ‘ Some sweetly bserve, that Christ’s piety, which we must imitate, was even, éonstant, unblameable; complying with civil society, without any prodigious instances of actions, greater than the imitation of men. We are not commanded ‘to imitate a life, whose Story tells us of ecstacies in prayer, of abstractions of senses, no ; ‘but-a life of j peatee, piety, and devotion ; and it is very ‘remarkable, ‘that besides the easiness of this imitation, there is a virtue and efficacy ‘in the life of Christ; it may be, we think our way to heaven is troublesome; obscure, and full of ébjection ; ‘well, saith’ Christ, but mark my footsteps ; come on, and tread where I have stood, and you shall find thé vir- ‘tue of my example will make all smooth and easy ; You shall find the comforts of my company, you shall feel the virtue ‘and influence of a perpetual guide. ~ '. 4. Because Christ inhis word hath commanded us to fol~ ‘low bis steps; “‘Learn of me, for | am meek and lowly in and ye call me Master and Lord, and’ye say weil, for sol am ; if Ithen, your Lord and Master, have washed your feet, ye: -also ought to wash one another’s feet, for I have given )You an. example, ‘that ye should do as I have done to you.— And as he ole hath called you is holy, so be ye holy in all espe conversation; because it is written, be ye holu, for Lam holy.” We must be holy as Christ ‘is holy, yet still we taust look at the holiness of Christ, as the sun, and root, and fouvitain ;- and that our loliness is but as a beam of that sun, but as a branch of that root, but as a stream of that fountain. + For the third;how we must conform to this life? I answer,— | 1. Let us be humbled ‘for our great conformity to this \copy ;- what: an’ excellent pattern” is here before us! And | ihow ‘far, how imfinitely do we come short! “Alas! if Christ not own me, ‘unless he see his image written upon me, Pe i | = 64 a what will become of my poor soul? Why Christ was me ok, and humble, aud lowly ‘in spirit; Cuisaeeventudtt abs at doing good; and now when I come’ to examine my own heart according to this original, I am as opposite to Christ, 7 as hell to heaven. O wo is me! what a vast disproportion © there is betwixt Christ’s life and mine! Thus, O my soul, shouldst thou humble thyself; each morning; each prayer, = éach meditation, each self-examination, shouldst thou fete ni) new, fresh, clear, particular oecasions of humiliation ; thus, Jo there the evenness, gravity, holiness, heavenliness of © Jesus Christ ; lo there the dear love, tender pity, constant in=7 dustry, unwearied pains, self-denial, ‘coatempt of the world in Jesus Christ: lo there those continual’devout breathings of the soul after God, his Father’s glory, after the immortal) good of precious souls. O the sweet expressions, gracious! conversation ! O the blessed lustre of his ‘divine soul! O the™ sweet countenance, sacred discourse, ravishing demeanour, 7 winning deportment of Jesus’ Christ! and now I reflect upon) myself, O the wide disproportion of mine erefrom ! E should” punctually answer, perfectly resemble, accurately imitate, ex- actly conform to this life of Christ; but ah! my unevenness, » lightness, ‘vanity! Ab! my deformity, slightness, execrable- ness! Ah my sensuality, bruitishness, devilishness! how clearly are these, and all my other enormities discovered by the blessed life of Jesus ! ont Biter algae lthennette sie - 2, Let us quicken our sluggish souls to conform to Ch: If this was one of the ends of Christ’s coming, to destroy” the works of the devil, to deface all satan’s works, especially his workin me, and fo set his own stamp on my soul; how then should I but endeavour to conform? ‘Tread but of two ends of Ghrist coming into the world in relation to us, whereof the first-was to redeem his people, and the other was to pu-' rify his people ; “He gave himself for us, tt mi deem us from all iniquity, and purify unto. people, zealous of good works.” "Phe one 1 merit, which goeth upwards to the sanctification the other is the work ofthis grace, which goeth downward the sanctification of his church’; m the ‘one, ‘he bestoweth his® righteousness on us by imputation ; in the other he fashioneth® his image in us by renovation; and what, O my soul, wouldst” thou destroy the end of Christ’s coming in the flesh? Thus” let us provoke our souls to this conformity; let us excite faint drooping, languishing affections, desires, endeavours! Let” us with enlarged industry engage, and encourage our back-” ward spirits to fall upon this duty; let us come up higher tz 65 wards it, or if possibly we may, completely to it, that the same mind, and mouth, and life, may be in us that was in Jesus Christ, that we may be found to walk. after Christ, that we may ‘tread in the ver y prints of the feet of Christ, that we may climb up after him, into the same heavenly ee that we may aspire continually towards him, and w up to him, even to the measure of the stature of the fulness of Christ. - 3. Let us-regulate ourselves by the life of Christ; whatso- ever action we go about, let us do it by this rule, would Christ have done this? Tt is true, some things are expedient and lawful with us, which are not suitable to the person of Christ, Marriage is honourable with all men, and the bed un- defiled ; but it.did not benefit his person. Writing of books is ommendable with men, because like Abel, being dead, they tay still speak, but-it would have been derogatory, to the person and office of Christ: for it is his prerogative to be the midst of the seven golden candlesticks, to be present to all his members, to teach by power and not by ministry ; ; write his law in the hearts of his people, and to make hem his epistle. In’ these things we must only respect the allowance of Christ, but in other ‘things we must reflect upon the example of Christ, as, 1. In sinful acts eschewed. by Shrist. - 2. In moral duties that were done by him. | 1. In sinful acts eschewed by Christ, as when I am tempted to sin, then am I to reason thus with myself, Would blessed Saviour if he were upon earth do thus and thus? ‘[f he were to live again, would he live after this manner ? ould this be his language ? Would such a speech as this drop from his lips? / 2. In case of moral obedience, concerning which we have both his pattern and precept. I look upon Christ as my ule; and I question thus, Did Christ frequently pray with disciples, and alone? and shall I never in my family, or closet think upon God? Did Christ shew mercy to his very enemies? and shall I be cruel to Christ’s members? O my soul, look in all thy sins, and in all thy duties to thy final, and measure them by the holiness of Christ ;. whether . er g sit, or in doing duty, think, what would my blessed viour do in this case? or what did bait in the like case, when he was upon earth? If we had these thoughts every day, Christ were continually before our eyes, if in all we or speak we should still muse on this; what would Bemus Christ say if he were bere? It would be a blessed - 14, vou. il. bf } _ 66, means of living in connie and sopuatuas conformity £0 th commands of God. . tub wae tenis forse Sale Let us look fixedly: on Jesus Christ ; Tet us np i rate Dir tual eyes still on the pattern, until we feel. forming, to it; let us set the copy of ist’s li sete and let us look, upon it with the one of. eason, and watt eye of faith, it. Sweet Cane spe Rr Re tr But how should we keep the ae of our, faith, ont blessed object, until we feel this conformity in “the swer— 1: etaliiai pal 1. Let us set caer some times on ‘purpases. . the day by gins to close; if together with our closet prayer we. ate fall on this duty of looking unto Jesus by lively, faith how, blessed a season might this be?) . ic mel in? sy sh gal . 2, Let us remove inndaseinee satan labo "th soul from beholding Christ with the dust othe God of this world ‘blinds the eyes of men. pr hes fixing our eyes on this world! ! our own corruptions ar great t hinderauces to, this view of Christ > away mallee nal passions, sipful. desires; unless the ont, all cali ever behold spiritual thingse, 955. h nite ic) ‘al 3. Let us fx our eyes only,on thisblesed objects am ing’ eye sces nothing clearly. When the angels said 1 look into, these, things, the word signifies, ‘that 4 hey loo into them narrowly; as they who bowing or, dow: look into.a, thing, so should we look nar rrowly into th Chust 5, our, eye of faith should be_ set upon it. in mauner, as if we forgot all the thing behind, and. hi other business inthe world,; {p20 il ot yh 4. Let us look on Christ with a craving eye, wit ble expectation to receive a supply of grace. L - not only anomted with the oil of, gladness al 0 but for thy fellows; Iam. earthly-mindec butt yenly;, am, fall of laste but the image. thee; thow art the fountain of all grace, a . ence as well as of eminence; thou art no - put thou hast all grace forme; Og of thy meekness, lowliness, heavenly . . jether the graces of thy spirit. | See ~ ugtace, full aA bright shining stars; O that of wouldst give me'to receive grace for g 5, Be ye assured that our erayendii i ben iy now, heard’; never any came to Christ v with. strong . tions to, receive BFAgE, OF -aDY benefit i satier: Se I er a 5 67 timed empty away; besides Christ hath’ engaged’himself by promise, to make us like himself; as he which hath called us M holy, so should yea; and so shall we be holyin all manner of ation. O let us build on his gracious promise > jeaven and earth shall. pass away before one tittle of. his ord shall fail; only understand we that our conformity ust be gradual, We ail with open face, beholding, as in a uss, the glory of the Lord, are changed into the same image 2 glory to glory, i.e. from grace to grace; or from lory inchoate im obedience, to glory consummate, in emt Ps 1st: ‘6. If notwithstanding all this, we feel not for the present this conformity in us, at least in such a degree; let us_act over the same particulars again; the gifts of grace are there- fore communicated by degrees, that we might be taken off from living upon a received stock of grace; and that we ight still be running to the spring ; we have continual need of Christ’s letting out grace into our hearts, and therefore at the well-head, Christ; we must look on ointed on purpose by his Father to be the be- gidner and finisher of our holiness; and we must believe that he will never leave that work imperfect, whereunto he is or- lained of the Father. O then be not weary of this work, ntil he accomplish the desires of thy soul. LT have now done with this subject; only before I finish, ae word more. © I deny not other helps, but amangst them I, if L would make choice which to call upon, that I may seome more and more holy, I would set before me this fas, i.e. Chirist’s holy life, the great exemplar of holiness ; nd this image we lost through our sin, and to this image we sould endeavour to be restored by imitation: and how ie? t In this respect I charge thee, O my soul (for to what purpose hould I charge others, if | begin. not at home?) that thou 2 conscience of this eyangetical duty. - O be much in the reise of it; not only in the day, ‘but when night comes, thou liest down on thy bed, let thy pillow be as Christ’s om, in which John the beloved disciple was said to lean ; elean thou with John; thus mayest thou lie down in eace, and the Lord only will make thee to dwell im safety ; nd when day returns again, have this in mind, yea, in all thy joughts, words, and deeds, even look unto Jesus as thy holy semplar; say to thyself, if Christ my Saviour were now hould this be done but by looking on Christ as our pattern? - pon earth, would these be his thoughts, words, and deeds? _ 68 - Would he be thus disposed as I now feel myself? he speak these words that 1am now uttering? Would do this that I am now putting my hand unto?» Olet me I yield myself to any thought, word or action, which 1 would be ashamed to own: yea, if it were p - and standing, sitting and lying, eating | drinking, s n and holding thy peace, by thyself or in company, cast an € upon Jesus, for by this means thou canst not chuse but lo him more, and joy in him more, and. trust in him more, at be more and more familiar with him, and Say ‘more more grace, and virtue, and sweetness from him. O let th be thy wisdom, to think much of Christ; so as to provo thee to imitation; then shalt learn to contemn 1 world, to do good to all, to injure no. ‘man, to suffer y o patiently, yea, to pray "for those that de seas and persecute thee; then shalt thou learn peep lg out er body, The dying of our Lord Jesus Christ, that the I of Jesus may be made manifest in thy body. — This is to f low Christ’s steps, he —— from Mccain ; thy sake; do thou trample on earthly things, Seek after t pe arocl of God, and his righteousness, po sak though the world be sweet, yet Christis sweeter; world prove bitter, yet Christ gustained the b for thee : and now he speaks to. , as he di Andrew, James and John, Come. ea me; Ordo in thy: cosa in the way, lest thou loose pe kingdom of glory. aT ng tet Siete ged okt Laer aga ay ‘ey. ae ok axa WiC cr TE ERE St os « \ ciseetibes sabes . 69 fp LOOKING UNTO JESUS IN .HIS . RESURRECTION. __ CHAPTER IL S = ' ee: SECTION I. Of the Fime and Reasons of Christ's Resurrection. Tar sun, that went down i ina ruddy cloud, is risen again with glorious beams. In this piece, as in the former, we shall ‘first lay down the object, and then give directions how to logk upon it. ; » The object is Jesus, carrymg on the great work of man’s | salvation i in his resurrection, and during the time of his abode on earth after his resurrection. Now i in all. the transactions of this time, I shall only take notice of these two things: 1. Of his resurrection. 2. Of his apparitions; first, he 2 arose ; | and secondly, he shews himself that he was risen. |_ The scripture tells us, that he rose again the third day. \In this point I shall observe these particulars. 1. When he jarose. 2. Why he arose. 3. How he arose. fy t- When he arose ; it was the third day after his crucify- ing. Had he 1 rose sooner, a ‘doubt might have been of hig dying. | 2. Why he arose. We haye. these reasons, 1. That he might powerfully convince or confound his i adversaries, notwithstanding their care, their watch, their seal, _ their making all as sure as possibly they could ; at the very | same time he told them before, he broke open the gates of | death, and made the gates of brass to fly asunder. 2. "That he might ‘confirm the faith of all his: followers, If Christ be not risen, your faith is vain, saith the apostle. Tist’s resurrection both confirms our faith, as to his person, - and to his office ; for his person, this speaks him to be the ~ yesurrection, O death, where is thy sting? O grave, whe Tf Christ be not risen, saith the apostle, 70 eternal Son of God, by the resurrection from the dead: and as for his office, this speaks bim to be the promised Messia the King and Saviour of his church. © Bh re 3. That it might appear he had fully satisfied the justice of God for sin: so it was, that God laid the forfeiture of the’ bond on Christ; he arrested him, brought him to the gaoly the grave, and there he was until the debt was paid to th uttermost farthing ; and then, that it might clearly appear the bond was cancelled, he arose again from the dead. 4. That he might conquer sin, death, and the devil hence the apostle cries victory upon the occasion of C thy victory? Now was the day that he spoiled principalities, and powers, that he trode on the serpent’s head, that he cant upon him, took from him his armour wherein he trusted, a nd divided his spoils. We 5. That he might become the first-fruits of them that slept) Christ is called the first-fruits in a double respect. 1. ay respect of the day whereon he odes P sited dn dell ent | critic, the very feast carried him to the word ; as the day his passion was the day of the. passover, and’ the: 2 thence could say, Christ is our. passover, 1 Cor. X¥. 7 the day of Christ’s rising was the day of the “first-fri the apostle thence could say, ‘Christ is our ft Concerning this feast of the first-fruits, we rea Lue 10, 11. It was their first harvest of their ‘basest’ gra ley; the full harvest of their best grain of wheat, Was til pentecost. Now, upon this day, ‘the ao TOW a sabbath, the beginning of their first harvest,” G of their first-frmts was broight unto the’prie before the Lord, Christ arose from the dead spect Paal calls him the first-fruits of theme tha the saitits. He arose first on this day, for the fal not, till the general: resurrection day. . first-fruit in respect of them whom he thereby for as a handful of the first-fruits sandtified "t he who of corn that was growing ; so Jesus Christ the first-fit the dead, sanctifies all those who are lyiag inthe gra again by his power, even when they are pete t of ye are” an sins—— But now is Christ risen from 8 nd be the first-fruits of them that sleep. RE Sa Se ge a 6. That being formerly abased as a servant, and’ ¢rucified as a sinner, he might thus be declared to be the Son of G 7h 1 exalted to be a Prince and Saviour; and so his name ht be, glorified of all the world. He was made of the seed vid, according to the flesh, and declared to be the Son od with power according to the spirit of holiness by the resurrection from the deo. {t was of necessary consequence, that he that was so humbled, must be thus exalted; therefore all I divide hima portion with the great, and he shall divide the spoil with the, strong; because he hath poured out his soud unio death. Of all the reasons of Christ’s resurrection, we mast look upon this as the main; for as he hath made all mgs for his own.glory; so. Christ was raised up from the ad, ‘by the glory of the Father; by the glory, or to the ry, or for the glory of himself, and of his Father. . ‘y " ——__—— -out SECTION Ti: « - _ Of the Manner of Christ’s Resurrection. oes Yau: } f , Util ow, he rose ; the manner of his resurrection we may con- sider in these particulars: _, janis ni gut That Christ rose again as a common person, he stood jm our stead; Adam, we know, was reckoned before the fall aS a common person, not standing singly for himself, but as representing all mankind to come of bim; so Jesus Christ is ckoned to us, both before his death, and in his death, and after his death, as a common. person; not living, dying, or lising again, smgly, for himself, but as representing all the believers in the world. As among all the sheaves in the field, there was some one,sheaf, that in the name of all the st was lift up, and waved before the Lord, so whenall were ead, Christ as the first-fruits rose again from thedead. Let his ever be remembered, that Christ rose again as the first- fruits, asa head,asacommon person. _2. That Christ rose agam by his own power; this he meant when he said, Destroy this temple, and in three days E mul raise ut up. He saith not, destroy you, and some other shall raise it up; no, but J, even I myself will do it; yea, aud by my.own power, Here is a plain argument of the BES. hy ; 4 74 divine nature of Christ, for none ever did, ever could do that but God himself. + teh AY GSE 3 It is true, that the Father raised hum, ar cont dicts not but that he raised up himself. - Whatsoecer the ther doth, I do, saith Christ: Christ’s résurtection is the in- divisible work of the blessed Trinity; it isa work common to all the three persons; thete is but one power of the I ther, and of the Son; so that of botli it is true, the Fa raised him, and the Son raised himself. 42. pe ee 3. That Christ rose again with an éarthqiiake: And be hold 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. = 4, That Christ rose again, Angels ministering to him. An” angel came and rolled back the stone from the door, and sat” upon it. Christ’s power was not included in the grave, but extended to heaven, aud to the hosts therein; however thé chief priests and Pharisees conspired together to close hint) in the earth ; they sealed the stone, and set a watch; yet, the angels of heaven are ready to wait on him site reign Lord. An angel decending to roll away the st not that Christ was unable to do it himself; he shoc earth, and could not he lift a stone? ©O yes! butt would manifest his power, by declaring his power over mighty angels; he need but to say unto his angel, do thi: and he doth it. oats ee 5. That Christ rose again accompanied with ¢ And the graves were opened, and many bodies of saints slept, arose, and came out of the graves after his resurrectio and went into the holy city; and appeared unto many. 1 may be the graves were opened when Christ was laid down i his grave; yet the spirits came not into the dead bodies ti Christ’s resurrection; the text is plain, that ‘came ni out of their graves until Christ was raised. C/ thel ginning, saith the apostle, the first-born from the dead: in time and efficacy. 1. In time, he rose to eternal life th of all men. 2. In respect of efficacy, Christ rose fitst, by his power all the rest might rise. It is a question became of these bodies which now rose: some think died again; but it is more probable, that seeing they r manifest the quickening virtue of Christ’s resurrection, were also glorified with Christ; and as they rose with Christ arising, so they ascended up into heaven with Christ ascendit spiritual, agile, and glorious body. "Bone ; so hie told his disciples, when they supposed him a “Spinit; Handle me, and se, said he, for a spirit hath not all tha he never laid aside the essential properties of a true 2. He bad a th an expression, not mach unlike, “They have such a as they are able to shake the whole carth at their deasure.” How much more could Christ cause that great earthquake at the rising of his body ? ' 2- He had a spiritual body ; it needed not meat, drink or efreshings, as it did before : it is true, that the disciple gaze hima piec of a broiled fish, and of a honey comb, and he took , and did eat before them; but this he did only to confirm e faith; he eat out of power, and not out of necessity. 6. Hehad an agile body; it was in his pleasure to move as well upwards as downw , 48 it may appear by the as- ension. of his body into heaven; which was not caused by strain' or by any violent motion, but a property agreeing Dz ies glorified. Augustine an expression con- muing the glorified saints, “That they shall move to any ~ place they will, and as soon as they will ;” they shall move and down like a thought, how much more may it be said Mf the body of Christ ? ; _t- He had a glorious body ; this appeared in his transfi- vation, when his face did shine as the sun, and his raiment mas whute as light ; but especially after his resurrection and cension when his head and his hair were white as snow, and eyes: mere as a fiame of fire, and_his feet like unto fine b es if they “pa af ai It is true, that from f 44. vot. 1. KE ai a So Rae = (age 74 his resiirrection, until his ascension, his rea appt red thus glorious unto them that saw it: but whe ‘ was delayed, during his forty days abode upon det Ny ; 01 whether they so far condescended for his disciples’ to keep in his glory, that it might not dazzle them, determine. I am apt to think, that in some sort he m draw in the beams of his glory, and yet that he was not tered into that fulness of glory, as after his ascension 5 so some expound those words of Christ to Mary, Touch not, for I am not yet ascended to my Pale g.d. fix not” thy thoughts so-much upon my present con ition, for E hav é not yet attained the highest pitch of my exaltation, nor sha I until ascended unto my Father. 9 sm From this resurrection of Christ, how are we informed, that Christ is the Son of God? ‘Thus Paul speaks, He wa: declared to be the Son of God with power according to th Spirit of holiness by the resurrection from the dead. tA how are wé informed that Christ is Lord over all things For to this end Christ both died, and rose, and revived, tha he might be Lord both of the dead and living. And how are we informed that Christ rose again for us; But now 7) Christ risen Hi the dead, and become the first-fruits of | | that sleep. And how are we informed that by hu | resurres we are justified? who was delivered for our © es, and raised again for our justification: and that by his resurr at the last day we shall be raised ; for the Spirit of him tha yaised up Jesus from the dead shall also quicken our morte bodies: and that by his resurrection finally we shall be saved for after we are raised, we shall never die any more, but b equal unto the angels, and be the children of God, being th children of the resurrection. aien Sear hem ¥ [ae nn at we SECTION WE Of the. Arguments of Christ's Resurrection Cunisz, after his passion, shewed himself alive by m fallible proofs. And so he had need to persuade me the faith of so strange.a truth ; if we consult with primitive f 75 times, or latter times, never was matter carried on with more _scruple, and slowness of belief, with more doubts and difii- -gulties than was this truth of Christ’s resurrection. Mary Magdalen saw it first, and reported it ; but they betieved her Be, Mark xvi. 10. ‘The two disciples that went to Emmaus, ey saw it also, and reported it, but they believed them not, Luke xxi. 37. Divers women together saw him, and came and told the disciples, but their words seemed to them as idle Yales, and they believed them not, Luke xxiv. 11. They all saw him, and even seeing him, yet they believed not for joy, but wondered, Luke xxiv. 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 “a 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 xx. 25. In after-times the whole world stopt their ears at this report of the resurrection of Christ, it as with the Grecians at Athens a very scorn; when they heard of the resurrection of the dead, some niocked, Acts xvii. 2. It was with Festus, the great Roman, a plain frenzy ; 'estus said with a loud voice, Paul, thou art besides thyself, much learning doth make thee mad, Acts xxviii. 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 icle 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 ; eer ne vain, and our faith is also vain, 1 Cor. xv. 14. If Christ be not risen, ye are yet in your sins ; and they «hich re fallen asleep in Christ are perished, 1 Cor. xv. 17 18. Of all the precious truths in the book of God, we had need '0 be well skilled in the defending this of the resurrection of art Bi lave risen again ; namely, the several apparitions that Christ bade to others after his resurrection. _1. He appeared unto Mary Magdalen apart. As a wo- flan was the first instrument of death, so was a woman the ust messenger of life. _ 2. He appeared to all the Marys together, as they re- arned homeward from the sepulchre; never any traly ought for Christ, but with these women they were sure to nd Christ. i: : 76 Sie anes . _ 3. He appeared to Simon Peter alone ; he first. went in the sepulchre, and he first saw him that was raised then 4. He appeared to the two disciples journeying tow | proba Emmaus: the name of the one was Cleophas; it is, the other was Luke, “ who out of modesty con his own name,” saith Theophilact. hargerset = Bate: _§. He appeared unto the ten apostles, when the doo. wer He appeared to all the discipl nd Tho ' 6. He appeared to all the disciples, and T them ; cod tees he shewed them his wounds, to “strer the weak faith of his wavering servants. © 7. He appeared to Peter, and John, and James, and thaniel, and Didymus, and two other di iples, when were a fishing at the sea of Tiberias; the e he proved verity of bis Deity by that miracle of ‘the fish rity of his humanity, by eating meat with them 3. He appeared unto more than five once; of this we read not in the evange Paik wecerds if; : 5 igo84 4) gee 9. He appeared unto James the brother of the cousin-german of Christ according to. James the Just, in regard of his upright h 10. He appeared to the eleven disc in Galilee. And this Matthew intima the woman tell his brethren that he w they should go into Galilee, and there th and accordingly in that mountain where. them, they saw him, and worshipped 11. He appeared to all his apostle Mount Olivet by Jerusalem, when ‘in the all he ascended up into heaven. a a 12. He appeared unto Paul travell My meaning is not to speak of order, but of the most considerable. _ at 7 ane 9 eo) Twa ath ) ri ee » SECTION IV. - OF Christ’s Apparition to Mary Magdalen. ! Ox the first day were many apparitions; but I shall speak “only to one or two, as related by the evangelist John. 1, Christ appeared unto Mary Magdalen apart; The first day y the week cometh Mary Magdalen, early when it, was yet dark, unto the sepulchre, and seeth the stone taken away | from the sepulchre ; she came whilst it was yet dark; she ‘departed from home before day, and by that time she came _ to the sepulchre, the sun was about to rise ; thither come, _ she finds the stone rolled away, and the body of Jesus gone; _ upon this she runs to Peter and John and- tells them, They yi have taken away the Lord out of the sepulchre, and we know _ not where they have lard him. ‘Then Peter and John ran to 1 see, they looked into the sepulchre, and not finding the body there, they presently returned. By this time Mary Magdalen __ was come back, and howsoever the disciples would not stay, _ yet she was resolved to abide by it, and to see the issue. |» We find this apparition for our farther assurance, com-- | passed, and set about with each needful circumstance ; here in the time when, the place where, the persons to whom, the _ manner how he appeared, together with the consequents after _ his apparition.’ he atid ital hie . _ 1. For the time when he appeared ; Now upon the first _ day of the week, very edly in the morning. It was the first day of the week, the next day to their sabbath ; and it was "very early im the morning; the apparition was early, but Ma- _ry’s seeking Christ was so early, that it was yet dark; she. sought him early whom she loved intirely; they that will " not seek Christ until they have given over seeking other things, may justly fear to miss Christ. _ 9. For the place where he appeared, it was in the garden, _ where Christ was buried. © un * 3. For the person to whom he appeared; it was Mary - Magdalen; she that sometimes lived a sinful life, that was no _ better than a common courtezan, now is first up'to seek our Saviour. Let never any despair of mercy. Her love to Christ appears at this time, But Mary stood without at the _ the taking his body out of the grave. Jesus-snith unto her, woman, why weepest t thou? she supposing him to be the gardene ‘Christ’s question, and Mary’s inquisition ; bh 78 sepulchre, weeping ; and as she rr she stnped down, looked into the sepulchre. “edly 1. Mary stood at the sepulchre ; ; she std br € 0 Christ; it signifies her great love. Mary € brea: Christ’ tomb for her ‘best home, and his dead cor or r comfort ; having lost that light of the Su she denired to dwalh in darkness, in the shadow « But Mary stood at the sepulchre ine. love indeed; see how every word is piri of | cannot think of Jesus as lost, but she weeps; § having lost him whom she loved ; at first she the departure of his soul out of bis body, ia now 3. And as she wept, she stooped down, sepulchre. She did so weep as she did weeping hindered not her seeking ; she pose? that Christ is not in the tomb, | seen; the disciples’ hands have felt ; “and yet will be stooping down, and looking ins sh condemn her own eyes of error, she would 7, testimonies for untrue than not to look after hi had lost. . 4. For the manner how he appeared ; it nae and secondly by himself. — wr ‘There was an apparition of angels, ie ane ek sitting the one at the head, aud he where the body of Jesus had lain. gels, is not only a preparation to Chiist’s ay In this apparition we see further, a questi ‘The angels question Mary, woman why we saith unto them, because they have take I know not where they have laid him. of Mary’s tears; she knew not w comfort ; her Lord is gone, his life is gone bis body is gone; yea gone, and carri whither. 2. After this, Christ himself appears, but and then as known. 1. As unknown, She back, and saw Jesus standing, and knew nat parition of Christ unknown, I shall these words ; hala why weepest thou? whom se Te A. Why weepest thou? As if he had said, there is no cause of weeping now; Jo! I am risen from the dead, and become the first-bora of them that sleep! 3. Whom seekest ihou? She seeks Christ, and Christ asks her, woman, whom seekest thou? A shower of tears come betwixt her and him, and she cannot see him, or it may be, her eyes were holden that she should not know him ; or it may be he appeared in some other shape, such as resembled the gardener whom she took him for. _. 4 For Mary’s inquiry, she supposing him to be the gardener, Bir, if thow hast borne him hence, tell me where thou hast laid him, and I wiil take him away. ; _. Her words to Christ, are not much unlike the answer she Ee the angels; only she seems to speak more harsh to | Christ than she did to the angels; to them she complains of others; They have taken away my Lord; but to Christ, she ie \ ‘speaks as if she would charge him with the fact. But par- oo love, as it fears where it 1leeds not; so: it suspects very ‘often where it hath no cause. When love is at a loss, he, or any that comes but in our way, hath done it, hath taken him away. _ _ Something she spoke now to Christ, which she had not mentioned to the angels. She said ‘not unto them, te/d me where he is, and I will take him away. There is no essay too hard for love; she speaks without fear, she promises without condition, she makes no exception, as if nothing were impossible that love suggesteth. | 5. Christ appears.as known ; Jesus saith unto her, Mary; she turned herself, and saith:unto him, rabboni, which is to sayy master. Sorrow may endure for a night, but joy comes in the morning. She that hitherto :had sought without finding, and wept without comfort, and called without answer, even ‘to her Christ now appears ; and at his apparition these pas- ‘Sages are betwixt them; first, he speaks unto her, Mary; | ind then she replies unto him, rabboni, which is to say, master. . 1 - 1. He speaks unto her, Mary! It was but a word, but OD what life? what spirit? what quickening and reviving was in the word? ‘Dhe voice of Christ is powerful; “If the spi- “tit of Christ come alone with the word, it will rouse hearts, raise spirits, work wonders.” And at this word her tears are dried up, no more tears now, unless they be tears for joy- ‘Observe the way how you may know the voice of Jesus ‘oe ist ; if it be effectual, it usually singles a man ont ; yea, though i it be generally spoken by ait) yet re voie 2 0! Christ will speak particularly to the-very hea rt ofa at witl a marvellous kind of majesty and glory, ac aD shining in it. ‘Take a broken, drooping aah ie rs free offer of grace, the precious promises of i but he casts by all promises; but when ee Lond he speaks particularly to his heart, he ‘meets. with | his objections, that he thinks, this is the Lord, and, this: j to me. : 2. She said unto him, rabboni, which | is te] As she was ravished with his voice, so “et ie takes his talk out of his mouth, and to his first and on word, she answered but one: voila rabboni, which is to sa master. A wonder that in this verse but two words shoul pass betwixt them two; but some give this reason, that sudden joy rousing all her passions, she could neither procee in her own, nor give him leave to go forward in his speech. 3. For the consequents after this apparition, Jesus. sai unto her, fouch me not, for I am. not yet ascended to m Father ; but go to my brethren and say unto wong 6 TI ascem unto my Father, and to your Father ; recs to y | God your God. . Touch me not. Mary is not: serieted $s > h _is she satisfied to hear ‘her Lord, but she must_ embrace his feet, but on a sudden he checks her forward as if he had said, O Mary, fix not thy thoughts so much my present condition, inasmuch as this: is not the hi: pitch of my exaltation ; I am not as yet attained to that, nt shall I attain to it until I ascend ; the degrees my ey tion are, 1. My resurrection. 2, My as session at God's right hand; but that ist 4. Butgoto my brethren, and say unto them, I unto my Father, and your Father, and to my Goc God; this was the command of Christ ; instead of touc h him, ‘she must go with a message to his apostles, and ; “more beneficial both to her and them. But what means he to speak of the ascension we are but upon the resurrection? I suppose c "prevent their mistake, who might have thought, if risen, then we shall have his company again, as he no, saith Christ, Lam not risen, to make any'a you; my rising is in reference to my ascending. But whither will he ascend? To his Father, cal z: ther ; to his God and our God. ad blessed message! ‘TI 31 is the woice of a father to his son; all that I have is thine. Now if this :father be also God, and if all that is God’s, be 4 can i SECTION VI. # So necessary was it to confirm this point, that not a need- Di cieceenntntitc spust be wanting. And first is laid down th pines then the same day at esening, being the first day 82 é hae praatll Early in the morning’ he appeared to haa presently after to the three Marys, who touched his feet, | worshipped him. About noon he appeared to Simon | In the afternoon he travelled with. two of his disciples eight miles, to the castle of Emmaut 3 andin the eveni the same’ day, he returned invisible from {mmau salem. At all times of the day, Christ is pi paring grace for his people. tar a . It was'the'same day at eveuing, eionethe e ee: When Joseph shewed himself unto us trol n, an 4} would not do it at first, and yet he dealt very kindly them ; but Christ’s kindness is. far, above J ’g; for ( risa on the first day of the week, the very same day that he os from | Mf the dead, he appears unto them. — i) 4. The place is laid down in» this p e, where the dis- ciples were assembled. ‘The evangelist, Luke, speaks ex- pressly, it was in J erusalem; but in what house of u alem, it is unknown ; only, some conjecture, that it was 1 the house a of some disciple, wherein was an upper room. This up i Leal and | room, according to the manner of that bugs at time, was the most large and capacious of any. , the most retired and free from disturbance, Wnrist « when the doors were shut, either causing the door place, the disciples not. knowing how; or else altering the — very substance of the doors, that his body. might pas nrough — them without destruction. I know not but he that thickens” the waters to carry his body, might. also. ten to make way for his body. sal 5. The persons to whom he appeared, were er hi tip e855. they that were shut up, not daring to step: out of doors, for fear of the Jews. It is Christ’s. usual:course to. them who are full of fears and griefs, and FS 5 when thou passeth through the waters, I will: with thee and through the rvvers, they shall not oor : 6. For the manner how he appeared.. 1 He won in o midst: 2. He said peace be unto ax ne them ' his hands and his side. vg yo a (1.) He stood in the midst. rey what comfort is here to ‘see Jesus. Christ stand in the midst; mow may the disciples: behold him as their blessed peace-maker, their mediato one that hath slain the enmity; not only that enmity bet men and men, Jews and Gentiles; but also betwixt Goo and men: This he did by his death, and now he declares it at his resurrection; having slain the enmity by Ll ores, he ht 83 came and preached peace ;. Jesus came and stood in the midst and said unto them, peace be unto you. (2.) He said, peace be unto you. A seasonable salutation ; for now were the disciples in fear and trouble ; they had no peace with God, or man, or with their own consciences ; and - therefore more welcome news could not have come. fi] ie speaks their peace with God. Sin was it that brought a difference betwixt God and man; now this differ- ence Jesus Christ had taken away by his death, Behold the Lamb of God which takes away the sins of the world. ‘This was the great design of Christ's coming, to make peace be- _ twixt God and man; his father imposed this office upon him, and Jesus Christ undertook it, and discharged it, and he pro- ‘claims it, in the first place to his disciples, peace be unto you. [2.] It speaks their peace with man. I know no reason why we should exclude civil peace out of Christ’s wish ; jany a promise and precept we have in the word, scattered here and there; to this purpose, and I will give peace in the land, and ye shall lie down, and none shall make you afraid. Follow peace, and holiness, without which, no man shall see God. Orbem pacatum, was ever a clause in the prayers of ‘the primitive church, that. the world might be quiet; Tam sure it is Christ’s command, if i be possible as much as lieth Gn you, lie peaceably with all men. ' [8.] It'speaks there peace among themselves, peace one with ‘another; such is, or should be the condition of the church. Jerusalem ‘is builded as a city that is at unity within “itself, the apostle dwells on this unity, there is one body, and one spirit, and one hope, and one Lord, and one faith, and ‘one baptism, and one God, and Father of all, who is above “all, and through all, and in you all. The church is a court, whose very pillars are peace. The building or christianity ) knows no other material to work upon. If we look upon the church itself, there is one body: if upon the very soul of it, there is one spirit: if upon'the endowment of it, there is one hope: if upon the head of it, there is one Lord: if upon “the life of it, there is one faith: if upon the door of it, there _ is one baptism: if upon the father of it, there ts one God and _ Father of all, who is above all, and through: all, and in you “all, Yt'was sometimes Christ’s command unto his apostles, _ have salt in yourselves.and have peace one with.another. ..And Be a blessed effect of this salutation, (for Tiook upon them as words full of virtue) the apostles and churches of Christ | upon this as a true and real manifestation of his resurrection. © Christ’s body yet remaining on earth was not entered into ~ that fulness of glory ; and therefore he might then retain some _ scars, or blemishes, to manifest the truth of his resurrection to his disciples. O the wonderful condescension of Christ! what helps doth he continually afford to beget in us faith 2 © If we are ignorant, he instructs us; if we err, he reduceth us; if we sin, he corrects us; if we stand, he holds us up? if we fall, he lifts us up again; if we go, he leads us; if we come to him, he is ready to receive us; there’s not a passage of Christ between him and his, but is an argument of love, and a means either of begetting or increasing faith. === oP 4 CHAPTER TL SECTION LPs a ksh Of knowing Jesus as carrying on the great - . our Salvation in his Resurrection, hie SS Pee Ge rca know Jesus carrying on the great work of our salvation in. is resurrection, and during the time of his abode upon the earth after his resurrection. ‘This is worth the knowing; on i 85 nds our justification, sanctification, salvation; For if rist be not risen, we are yet in our sins, and our faith is in pain, and our hope ts in vain. O my soul, study this point; many take it up in gross, they can run over this article of their creed, The third day he rose again from the dead ; but for a partieular understanding of it, in respect of the time, or me nd, or the manner, or the certainty, how many are to ek? I shail appeal to thyself, are not many discoveries already made which before thou never tookest notice of? ind if thou wouldst but study this point, how much more night yet appear, especially to thine own good; it is not snough to know Christ’s resurrection, unless thou know it for yself. Be sure thou hast this in mind, that Christ rose ain, but what is that to me; saving knowledge is ever ned with a particular application; if Christ be my head, en he could not rise, but [ rose with him, and in him. And , O my soul, look on Christ; and thus search into every, icular of Christ’s resurrection; come, study when he se; study the arguments that make out Christ’s resurrection ire and certain; study all the apparitions of Jesus Christ. J what delightful studies are these! Hadst thou been with lem to whom Christ appeared, would not thy heart have eaped with joy? Come, study it close, forthe benefits of hese apparitions extend to thee. Know this for thyself. vi ; — = “ | SECTION If. 4 | OF considering Jesus in that Respect. ber us consider Jesus carrying on this work of our salvation 1 his resurrection. 1. Consider the time when Christ rose again. As Christ zt ad his three days, and nO More, so must thou have the same wee days like unto his; ‘the first day was called the day ef reparation ; the second was the sabbath-day; and the third | was the resurrection day ; so thy first day is a day of pre- aration, a day of passion, wherein thou must strive against a and satan, wherein thou must suffer all their darts until ou diest ; and thy second day is a day of rest, wherein thy ‘ody must lie in the grave, and thy flesh rest in hope: wherein oe 86 thou shalt enter into peace and rest in. thy bed, un trumpet sound, and bid thee Be es to judg: and thy.third day is a day of resurrection. 5 n ~ @, Consider the reasons why Christ « it. confound the Jews? They could not en dur resurrection, and therefore when Peter an preached that point, They were cut to the. councilto slay them. Again, was it not. of Christ’s followers? Until he was mi: weak; but after he had shewed eats 2 ble proofs, they could then ery out, my. | and Again, was it ~ to avian, he had fully, sats: our debts? The apostle tells us,’ it Christ ur; at his death he was tice et _ on, ace P could not come until all chetyiet vor efore to h that Christ is risen, is a clear evidence that. ( on Again, was it not to conquer sin; death and the devi , he took from death his sting, and from hell its sta: lard 5 he seized upon the hand-writing th ; Was against us, nailed it to his cross; now he spoiled principal eS powers, and carried away the keys of death and. hell; . 2 every man in his own order, af of his resurrection; so mediate, and nsider or this trax tion, as to ascribe to his name all honour and g is he risen from the dead? Hath Gog. chly and given him a name above every name?, O then tongue confess, that Jesus Christ. is Lord, to the gle God the Father. . wpo hands dae 3. Consider the manner of Christ's resumection. Ye arose as a common person ; in which respect b i 3 Tesuri concerns us no less than himself. We must not thin! when Christ was raised, it was no more than wher was raised; his resurrection was the resurrectton of us | 87 y skip like a:‘ram? The Lord reigneth, and therefore the arth 1s moved. © what a rocky heart is mine! How much. larder than that rock that moves not, melts not at the pre- ence of God, the presence of the God of Jacob. 4. An angel ministered to him at his resurrection; An an- el came, and rolled back the stone from the door, and sat pon it. Angels were the first ministers of the gospel, the rst preacher's of Christ’s resurrection; they preached more f Christ than all the prophets did; they first told the woman, at Christ was risen; and they did the first service to Christ t his resurrection, in rolling the stone from the door’s mouth. )my soul, that thou wert but like these blessed angels! low is it that they are so forward in God’s service, and thou rt so backward? One day thou expectest to be equal with ie‘angels, and art thou now so far behind them ?—Many of e bodies of the saints arose out of their graves at his resur- ection; as the angels ministered, so the saints waited on him; tok upon them as the fruit of Christ’s resurrection, and as hn earnest of thy own.—Christ rose again with a true and erfect body, with an incorruptible and powerful body, with )spiritual and agile body, with a glorious body, brighter than ‘sun in ‘it’s utmost glory; And he shall change our vile hes, that they may be fashioned unto his glorious body. O onsider of it, until thou feelest the influence, and comest to 1€ assurance of this blessed change. 1. Consider'the several apparitions of Jesus Christ. 2. Muse on his apparition to Mary Magdalen. Oh the sf before'he appeared! and, oh the joys when he ap- red !——1.: Before, she apprehended nothing, but that some (other had took away her Lord : these wereall the words she ttered; They have taken away my Lord, and I know nof here they have laid him.—After he appeared, she was filled jith joy: when nothing else would satisfy, Jesus himself ap- ears. At first he is unknown, she takes him for the gardener ; it within awhile he utters a voice that opens both her ears ad eyes: And Jesus saith unto her, Mary. It was the weetest sound that ever she heard; hereby the cloud is scat- \ 88 tered, and the Sun of righteousness appears ; this one wor lightens her eyes, and cheers her heart. | | know not in all the books of Goda soul-more depres pichasatievst, and lifted up with joy. O meditate on this! if Christ be absent, all is night: but if Christ Geiser he ture all agam into’ lightsome day. 403 : 3. Muse.on his apparition to the tén dekelan : Whentl | doors, were’ shut for fear of the Jews, then Anstey and stuod in the midst, saying to them, peace be unto B his apparitions, sortow and fear had possessed all eure sp sometimes they walked abroad, and were sad; and sometin they. kept within, and shut the doors upon them as ios ok ceedingly afraid, In this condition, Jesus Christ, that. best the.times and seasons of grace ‘and comfort, comes a stands inthe midst of their assembly; he comes: in, he kuow not how; and no sooner he is mia es ann calaton then peace be unto you. : ; AS -This-was the prime of all his Pie no sooner is ke ‘ but he wisheth peace to all his apostles ; ; no sooner meets he with them, but the very opening of his lips was with these words. . They are the first words, at the first meeting, on the very first day.—A sure sign that peace was in the heart 4 Jesus Christ ; howsoever it is with us, peace or war: To is» the commonweal where Christ is King; and there | thing but peace. Come, examine: art thou, O my soul, member of this body? A subject of this commonwea Hath the influence of Christ’s peace, wrought and declan at his resurrection, any force on thee? Hast thou peace w God? and peace with? and peace without? Dost hot feel that ointment poured upen Aaron’s head, and runni down the skirts of his garments? Doth the spirit assure th that Christ the Prince of peace hath made peace and rec ciliation betwixt God and thee? O how beautiful ame i mountains would the feet of him.-be, that should publish pea that should bring these good tidings, that thou art « of that Jerusalem where God is King, and Christ the of peace? Where all the buildings are cuee toge a oily that is at unity within itself’? saint a hide» : 7 Vee Pole) dead 89) SECTION II. he i. Of Desiring Jesus in that Respect. Saar us desire Jesus carrying on the great work of our ‘sal- -Vation in his resurrection. ust ~ But what is there in Christ’s resurrection, that should ‘move our souls to desire it? _- Lanswer, 1. Something in itself. 2. Something in refer- ence to us. ; 1. There is something in itself. Had we but a view of the giory, dignity, and excellency of Christ, as raised from the dead, it would put us on this heavenly motion: we should Jiy as the eagle that hasteth to meat. The more excellent and glorious any good is, the more eager should our desires be. Now Christ raised from the dead, is an excellent object; the fesurrection of Christ is the glorifying of Christ ; yea, his glorifying took its beginning at his blessed resurrection - now it was that God highly exalted him, and gave him a name: above. every name. : %. There is something in reference unto us; as, 1. He tose again for our justification. I must needs grant, that Christ’s death, and not his resurrection, is the meritorious fause of our justification; but on the other side, Christ’s ecm, and not his death, is for the applying of our jus- ification. As the stamp. adds no virtue, nor matter of real lalue to a piece of gold, but only it makes that value, which. fore it had, actually appliable and current unto us; so the esurrection of Christ’ was no part of the price or satisfaction which Christ made to God, yet is it that which a plies all us merits, and makes them of force unto his wate: ta If hrist be not risen ‘again, ye are yet in your sins, and your’ 48in vain. Remission of sin, which is a part of our fication, though purchased by Christ’s death, yet could: ot be applied to us, or be made ours without Christ’s resur- ection; and in this respect, Oh how desirable it is ! 3. He rose again for our sanctification. So the apostle, hath quickened us together with Christ, and hath raised. up together with Christ. If you would: know how you. at were blind in heart, uncircumcised in spirit, utterly un- quainted. with the life of God, are now light. in the Lord, - ecting heavenly things, walking in righteousness ; it comes ‘om this blessed resurrection of Jesus Christ; we are quick; 14, vou. 11 fe ep » Jee eee ust) Fo A tS hm 02 99) 4 ened with Christ, it is Christ’s resurrection that raised our souls: whence, Reckon. yourselves: to be dead unto sin, but alive unto God through Jesus Christ our Lord. is is the — end of Christ’s resurrection, that we should be new creatures, — of new lives, new principles, new conversations, he rose a in fae oursanotifieation. ; 0) ve 2 ogni aaa 4. He rose again for our resurrection Christ is the pattern, and pledge, and-cause tion of our bodies; For since by man came came. also the resurrection of the dead. ‘There | “ing from Christ to his saints, by which they shali be up at the latter day:» not but that all the wicked shal be raised again by the power of Christ, as he is a judge ; fo All that are-in their graves shall hear his voice, ¢ our desires, it is not desirable in reference: that he should rise again for our justifiea of his resurrection, thy soul should appear 1 the judgment-seat of God! O my soul, that thy port be with theirs who. havea right and titles this ble rection of Jesus Christ! O. that thou wert on the w desires after Christ! O. that feelingly thou knewest the power of his resurrection! that thou wert re give no sleep.to thine eyes,. nor slumber to — until thou couldst say, Christ’s resurrection is ihe y $1 SECTION Iv. | any man have not the spint of Christ, he is none of his— But quicken your mortal bodies, and I may add your immortal, | souls, that it had in his body ; as it raised up the one, so it to find.out thy hypocrisy, deaduess, dulness in spiritual duties ; if thou hast not this light, thou art near to eternal burnings ; darkness is one of the properties of hell, and without this light, inward darkness will lead to utter darkness, where is weeping and wailing, and gnashing of teeth. 8 he ae - ’ communicated from Christ unto the soul. ~ . 92 (2.) Thy quickening spirit is a spirit of sanctification; such — was the spirit whereby Christ was raised. He was declared mightily.to be the Son of God, according to the spirit of sane tification by the resurrection from the dead. That sp which raised up Jesus Christ, was the same spirit wh sanctified his human fature ; and such is that quickening rit to all in whom it dwelleth ; it is a spirit'of holiness, it works holiness, changing the heart, and turning the bent of it from sin to holiness. If any man be in Christ, he ts a new creature ; old things are passed away, behold all things”) are become new. ©O my soul, try thyself by this sign, dos thou find such an inward change wrought in the soul? Dos thou find the law of God, a law of holiness written on thy heart? Dost thou find a law within thee contrary to the law of sin, commanding with authority that which is holy and good? If so, surely this is no other, but the law of the spiri of life in Jesus Christ ; or the law of this quickening spirit, (3.) If Christ’s resurrection be mine, then am I planted together in the likeness’ of Christ’s resurrection; then I am made conformable to Christ in his resurrection ; now if w would kncw wherein that resemblance is, the apostle tells That like as Christ was raised up from the dead by the of the Father, even so we also should walk in'the newn life. Our mortification is a resemblance of Christ’s d and our vivification is a resemblance of Chirist’s resurrect Tu this ground of our hope concerning our interest in the re- surrection of Christ, I shall propound these questions: = 4. Whether our souls are vivified? | a be oa _ 2. Whether we grow im our vivification?- For the first, the truth of our vivification ¥ theserules: >. ro, (1.) ‘True vivification is general, both in in respect of grace. et In respect of us, it is diffused through out the whole The very God of peace sanctify you wholly, saith the ap And, in respect of grace, it 1s in every grace. deed, christians are eminent in some graces, and some in oth some have more love, and some more knowledge, and more patience, and some more self-denial; but all that are christians have each of these graces in some measure ; fication be true; there is a whole work of grace both in and life ; as the light in the air runs through the whole phere, so she grace runs through the whole man. A: 93 '(2.) Tre vivification is a new life actiiig upon a new prin. ciple of faith. The life which I now live in the fresh, I live by the faith of the Son of God. —Paul’s life is a spiritual life, and the spring of his life is the Son of God. Jesus Christ is essentially, fundamentally life itself, ‘and by ‘his incarnation, passion, resurrection, he is life for his saints ; they live by ° him, and in him, and for him, and through him; he is the heart of their spiritual life. O my soul, dost thou live this ife of faith on the Son of God? Canst thou make use of Christ in every condition? Dost thou look up to Jesus, and* lesirest no more good name, repute, or honour than Christ will afford thee? Or, in case of death, dost thou like Stephen esign thy soul to Christ ? Dost thou see death conquered in he resurrection of Christ? Dost thou look beyond death? Dest thou over-eye all things betwixt thee and glory? O the eet of this life of faith on the Son of God! If thou knowest this means, then mayest thou assure thyself of thy fivification. oy _(3.) True vivification is a new life acting upon a new prin- oe of hope of glory. “Blessed be'the God and Father of ur Lord Jesus Christ, which according to his abundant mer- y, hath begotten us again to a lively hope, by the resurrection if Jesus Christ from the dead, to an inheritance incorruptible nd undefiled, that fadeth not away, reserved in heaven for ou.” By Christ’s resurrection we have a lively hope of our esurrection unto glory: is not Christ our head? and if he be en to glory, shall not his members follow after him? Cer- inly there is but one life, one spirit, one glory of Christ and ‘members; The glory which thou gavest me, I have oven into them, said Christ.” The soul that is vivified, hath a lively ope of glory on several grounds. As, [1.] Because of the itomises of glory set down in the word; now on these promises) ope fastens her anchor ; if Christ hath promised, how should: but maintain a lively hope? [9.] Because of the first-fruits: f the spirit; there are sometimes foretastes of the glory, drops’ ‘heaven poured into a soul; wherice it comfortably con- des if L-have the earnest and first-fruits, surely in his ‘time esus Christ will give the harvest. [3.] Because of Christ’s- esurrection unto glory: now he arose as a common person,’ ud he went up into heaven as a common person; whence ape is lively, saying, why should I doubt, seeing, I. am) ickened together with Christ, and raised up together with vhrist, and am made to sit together with Christ in heavenlyg laces? Try, O my soul, by this sign: art thou Jively in the. , ao fue a a oth thy heart leap within at that thought of heaven? In alively fountain the waters 4 y hope be lively, thou, ghts : ‘ not endure for ever: i mys glory will come at last. ¢ hope? Lf thou feelest these stirrings 2k fea : hope-of glory? D thy inheritance in leap and sparkle; so if th living speeches, livi afflictions thou wilt say, self shall away ere sweet of this life of ument of thy vivification. 9 ~ rue vivification acts all its duties upon a Dew princh) men not enlivened by Jesus Christ ple of love to Christ ; outward service ; yea, they. may do much, and go far in come to sufferings, and yet without love to all comes to nothing. and argels,—thoug stand all mysteries, my goods to feed th burnt, and have not lo we may know that a Christ? I answer, - 1. If we act by the commandments.—He t eth them, he’ it is that loveth me—If nents. He that loy h I hape the gi and all prs - br ge vders e@ poor ; and though I give my body to be ve, it profiteth me nothing. But ho ll our actings are out of love to Jesus rule of Christ. If ye hat hath my commandments and_k man love me, he will hrist, will look up vice, every performance, whether 1 . le of Christ, and then on be goes wi Hh he honour of Christ. We may pray, and selves more then for the hone While Christ shewed miracles fed h followers to the full, they cried up Jesus, and but when he pressed sincerity upon them, at From that time many of his discipi walked no more with him. when their ends fail; only they that love these outward things; an keep my conmand every act, every ser according to the r 2. If weact tot hear, and preach, of Jesus Christ. d hence it is, thatinall t design of the Father, in advan whatever it cost them. Ow livest the life of love, if i thou art carried on witha it is a sure sign of thy Vivi For the second question, whether we grow tion? We may discover it ad ow, when we'are led on calls adding one honour of the Son, this to thyself; if thou actings, duties, services, of love to Jesus Christ, ces; this the apostle Add to your faith, virtue ; and to virtue, 95 temperance ; and to temperance, patience ; and to vce, colina and to godliness, brotherly kindness ; and kindness, charity. At first'a christian doth not ex all graces; though all graces be planted ip him, yet xe of them is not all at once; bat, as wicked men d om from one sin unto another; and so grow worse €, 80 good men are led on from one grace to another ; n€ love grows more fervent, when knowledge abounds, th larger apprehension of spiritual thmgs; when peated plerophory, or full assurance of fauh. When i ennatannyr hn pay borden cary Aad eee to mourn for it, as contrary to him, who ves us; when obedience enlargeth its bounds, and we sbound more and more im the work of the Lord. J know works, said Christ to the church of Thyatyra, I know i works, and the-last to be more than the first. * We grow, when the fruits and duties we perform grow More ripe, more spiritual, and more to the honour of Christ; ' a be we pray not more, nor longer than sometimes we ed; it may be our prayers have not more wit, or memory, a | they had, yet they are more savoury, more and more to Christ’s honour than sometimes they e. Now we mast know, en Ere ent we with a broken heart, and aiming at the honour of Christ, Bue: growth in grace, tham prayers of a day long, and v1 x so eloquent, without the like qualtications In every ty e should look at their ends, and aims ; for if we debase selves, in the sense of our own vileness, and emptiness, and ability ; and if we aim at God’s houoar, aud nar pa 1 geod sign of growth; mesial abbe-sion aint iuty, Me aamiadinss eked tel” ee ee nies. near im Christ ; so the arth esa ppg dr aro bat{as nooteth up in heighth, so it strikes the root deeper: ee, See the roots are a small i 96 and. deeper, ‘So it is with us; we have not codinniccindil a conjunction with Christ, at our first union; but the more we live with him, like good trees, bringing forth the fruits of sy ap the more we strike root downwards. _ — | O my soul, try the grow th of vivification by these few sig art thou led on_ta the exercises of new graces, adding g a to grace? Dost thou find new degrees of the sg same grace? ‘ thy love more hot, thy faith more firm 2) ‘Allthpubanalast a laden and filled with the fruits of righteousness? Are all t duties more spiritual? Are thy ends more raiged to sm , God, to sanctify him,and to, debase thyself ? Art thou 20 rooted i in Christ? In all thy, duties, graces and gracious ac ings, hast thou learnt habitually to, say, I live, yet not I, Christ liveth i in me ? | Dost, thou, interest Chit, pare a more in all thou dost? Dost thou know an : more and move? Come, search, try ; it may e little. in have formerly shaken thee; but thy root is, struck lower ii Christ; and now thou art not so soon shaken with eve wind; surely thy hope is well g grounded ; pig d Christ’ s resurrection, , ; f <4 a : SECTION V. Sail RSE Cg aw res ei et) Of Believing ia, Fesus. i tas Respect. -. fs aiv as d a ik od Yer us. believe i in Jesus, as carrying on at ‘great: wo our salvation in bis resurrectiong ‘Scrupulous souls! throw not oan your confidence not Christ to have suffered these things, and; to ent glory? Was not satisfaction and justification, pa debt, and discharge of bonds pa of him, and. “for us 2" O believe, and that I may persuade to shall lay down, as before, 1. Some directions ;, and, 2 encouragements of faith. 62? ee ode rel ras © For: directions of faith, in reference i Te ( tion, remember ater “tk He4y rid ok ) Faith must sivec tip go to Chast a re eyed. aa (2.) Faith must go to Christ, as God i in the flesh. te: (3.) Faith must go. to Christ, as God in ‘the flesh rt under the law. © eae (4.) Faith must go to Chis ist, not only as made directive part of the law by his ite, but under thay pe by his death. me 97 "~@,) 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. ‘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 oo ea by the spirit ; if Christ was‘not raised, or quickened, Saith the apostle, your faith were in vain ; as if he had said, to believe in Christ as only in respect of his birth, life death, and to go no farther, were but a vain faith; therefore all the “sermons of the apostles represented Christ, not only as cruci- ‘fied, but as raised. , This was the way of the apostles preach | ing ; they told a history (I speak it with reverence) of one ‘Jesus Christ, that was the word of God, and that was become ‘man, and how he was crucified at Jerusalem, and how he ‘Was raised from the dead; and all this in a plain, simple, ‘Spiritual manner; and while they were telling those blessed truths, the spirit fell upon the people, and they 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 the people, by the relation or representation of Jesus Shrist 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, that whosoever believeth in him shall not perish, but have everlasting life. Come then, set we be- fore us, Christ raised ; and in that respect, we must look up to Jesus. | 6.) Faith in going to Christ, as raised from the dead, is ecPally, and mainly to look to the end of Christ in his surrection; very devils may believe the history of Christ’s trection, they believe and tremble; but the people of are to look at the meaning of Christ, why he rose from. le dead. 1. The* supreme end was God’s glory, and that Was the meaning of Christ’s prayer, Father, the hour is come, slorify thy Son, that thy Son also may glorify thee; with which agrees the apostle, He rose again from the dead, to @ glory of the Father. 2. 'The subordinate ends were y; as, 1. That he might tread on the'serpent’s head. 2. rhe might destroy the works of the devil. 3. That he nt _be the’ first-fruits of them that sleep. 4. That he assure our faith, that he is able to keep that which we ‘committed to him against that day.’ 5. That ‘ie might : justified in’ the spirit; ‘as he was begotten in’ the womb by the spirit; led up-and down in the ‘spirit, offered’ up by 415. VOL. 11. N 98 the eternal spirit, so he was raised from the dead by the spi- rit, and justified in his spirit at his resurrection. Christ was under the greatest attamder that ever man was, he stood pub- licly charged with the guilt of a world of sins ; and therefore he was raised up from the power of death, that he might be declared a righteous person. 6. That he might justify us, as by the offence of one, judgment came upon all for condems tion, even so by the righteousness of one, the free gift ~ alt men unto justification. ahd ON ee ea _ (7.) That he might beget us anew, by his resurrection | Blessed be the God and Father of our Lord Jesus Ch which according to his abundant mercy hath begotten us a: —by the resurrection of Jesus Christ from the dead. this he doth two ways. 1. As our pattern; Like as was raised F Nag the dead,—even so we also should newness of life: and likewise reckon ye yourselves, to be alix unto God, through Jesus Christ our Lord. 2. As the efficien cause thereof, for when we were dead in sin, he hath quickene us together with Christ ; and ye are risen with him throug the faith of the operation of God, who hath raised ham fn the dead. O the power of Christ's resurrection! If w saw a man raised from the dead, how should we admire 4 | such a wondrous power; but the raising of one dead soul, is a greater work, than to raise a church yard of deat bodies: : f 1 Gey ® Fe: _(8.) That he might sanctify us, which Wenig oi the other,— But yeeld yourselves unto God, as those alive from the dead, and your members as instruments teousness unto God. In our regeneration we Christ, it is the apostle’s argument, If ye then Christ, seek those things which are above,—Set y -on things above, and not on things on the ¢ a death of Christ hath the special influence upon o cation, so the resurrection of Christ hath special on our vivification. He hath quickened u Christ, and hath raised us up together with C! ’ But how should I manage my faith, to draw ¢ tue of Christ’s resurrection for my vivification? I Go to the well-head; look into the resurrec Christ. This one act contains in it these particul That I must go out of myself, to something else ; check that lies upon that work of grace, to keep « that faith sees the whole good of the soul in a pri traneous, even the springs of Jesus. 2. That I must: ‘ ame 0 seve ‘ + 99 grace ; ; this was the a S$ practice, be found in ary O that I may know him, and si a his resurrection! O that by any means, I might unto the resurrection of the dead! is the foun: afliferfailsis the mone of ite, the power and original life, is intirely reserved to Jesus Christ; but faith is the on eur nee. whereby we are tied unto Christ, and live and thus saith Christ himself, J am the resurrection ife. Is that all? No: He that believeth in me, were dead, yet shall lize. And I am the bread of Is that all? No; He that cometh to me, shall never er, and he that believeth in me shall nevér thirst. Therefore pray for en increase of fajth, complain to Christ, Lill bien, show cs canst not believe as thou wouldst, thou canst | Bot get in so.much of Christ into thy soul as thou desirest. » And act thy faith vigorously on Christ’s resurrection, for |a further degree of quickening. Christ is an overflowing fountain, and he would have believers to partake abundantly 0 ashes is im him ; he cannot abide that any should content elves with a present stock of grace ; Christ is not as a m that fails, or as a channel that runs dry; no, Christ is fountain of life, he is the chief ordinance of life that ever od set up. I know there are other means of Christ's ap- pointment, bat if thou wilt live at the spring, drink in there, yea = nk abyndantly, according to the overflowing of this aL feet : ) for directions ; “now for the encouragements of our ith to believe i in Christ's resurrection. | 7" ee. unto us, if Pek poe It is faith _ it, until we believe it; it 13° faith | that takes’ hold of all t of it; O let not the work stick inus!” What, is Chri that believed not, hath made God a har, bece _- visen again for your ara sg man, why weepest thou? Whom seekest ti kind words from Jesus. Christ? How ' I charge you, O daughters of Jerusa 100, brings d down’ the particular sweetness,” 1 comforts Christ’s resurrection unto: our souls; it i ‘that puts in'the actual possession of Christ’s renaeion; wit Christ is to us before faith, yet really we have no’ benefit k Christ have done for us, and gives usthe actual ‘enjo: from the dead? And shall we not eye Christ, and te home to ourselves by faith? The apie ici tae not the record that God hath. given of his Son. Ji lies God in all that he hath done for us. © take this; without faith what are we better for "Gn ee ‘ore a . Or if we are ‘demlal, tide his voice, Fe iaones: the. ane and last, I am he that liveth, and was dead’; a hold I am alive for evermore. Amen: ‘As if he had come, cast your souls on me; it is 1 that have conquer death, and hell, for you. Itis I that have broke the serpent’ head, that have took away the’ sting of "death, ‘that hav celled the bond of the hand-writing agaist. you, that my hands a general acquittance of your sins. take me, and take all with me; only ae Shy ay Hr ie ee —_ ed thing ‘ee re, He i re Le SECTION VL A ai le otf ir dae 4 i aus 9 Lar Jesus in ah es bea us love J iestisy 48 cesrying on th salvation. © 1. In his apparition to Mary, Jesus - sighed out complaints, O where i is - loved, that ye tell him I am sick of |] C hrist seen in the mount } ? Was. not tl - ee y ile il wales 101 "Why weepest thou? Whom seekest thou? What wouldst _ thou have that I can give thee? And what dost thou want that I can give thee? If any thing in heaven or earth will make thee happy, it is all thy own; woulds thou have par don? Thou shalt have it, I freely forgive thee all the debt ; wouldst’ thou haye myself? Behold I am thine, thy friend, hy Lord, thy husband, thy head, thy God.” Were not these hy Lord’s reviving words? Were not these healing, quicken- ing passages of Christ's love. = *” ner "2. In his apparition to the ten. Jesus stood in the midst, ind saith unto them, peace be unto you. Lo here more words of love; inthe midst of their’ trouble Christ stands in the nidst, speaking peace to their souls; and hath not Christ done e like to thee? Hast thou not many and many a time been wubles, that thou knewest not which way to turn thee? id even then, hath not Christ come to thy spirit with an live branch of peace? Hath he not wrought wonders in he sea of thy restless ‘thoughts? Hath he not made a alm? And’ more than so, hath~he not filled thee with y and peace, in believing? Hath he. not sent thee away rom thy prayers and complaints, with a piece of heaven in . 7 soul?” hie > MA Tet if a a 2), oy ht? pot @ St. % "i might thus go on to consider other passages, in othe Pparitions ; but are not these enough to draw thy love? O vhat love was this! O what humility was this! that Christ fter his resurrection should converse with men forty days; . ty he was after so many sorrows, sufferings, reproaches ; fter so cruel, ignominious, and bitter a death, immediately - o have gone to ‘glory. And for the confirmation of his dis- iples faith, he might have commanded the angels to have ached his resurrection ; no, he himself would stay in per- 1, he himself would make it out by many infallible proofs; Methinks a few of these passages, should set all our hearts ma flame of love; if Christ be risen, set your affections on hings above, and not on things on the earth. _O if the love christ were in us, it would make us wholly to despise this rid ; it would make us to forget it, as worldly love makes ‘man forget God ; nay, it Would bé_ so strong ‘and ardent, hat we should not be able freely to think on any thing. else’ Jésus Christ; we should not then fear contempt, or care or disgrace, we should not fear death, or the grave, ‘or hell, 102 er devils, but we should sing in triumph, O death wher thy sting? O grave, where is thy vietory?—Thanks e oe which gave us the victory. through Jesus Christ, rad. ; bh ao pee a yas Ve aaagah wy h ae % PRS OW SECTION VI © Of Joying in Jesus in that Respect. ee Ler us joy in Jesus, as carrying on the | salyation in his resurrection. — alkthy heart, O. daughter of Jerusa might be rendered ; ‘but here is one, What can be the condition of thy soul, wherein thou na} -not draw sweet from Christ’s resurrection? —__ a a 1. Is thy conscience in trouble for sin? ‘The apo thee, The answer of a good conscience towards Gol, yesurrection of Jesus Christ from the in ce 2. Art thou afraid of condemnation? The apostle: thee, He was delivered for our offences, an he again for our justification, = rene: 3. Dost thou question thy regeneration? thee? He hath begotterus again by the resu Christ from the dead? Aelpsae gee 2 4. Art thou distressed, persecuted, troubled on The apostle tells thee, wherein now consists thy comfort, courage ; to wit, in the life of Christ, in tl rection of Christ. We always bear about in the b dying Jesus, that the life of CT might also 6 est in our body ; for we which live, are always death for Jesus sake, that the life also of Jesus n manifest in our mortal flesh, pets oe» as i 103 + 5. Art thou afraid of death, hell, and the power of the rave? Why, now remember that Christ is risen from the | om and by his glorious resurrection, death is swallowed up nvictory. Job was so transported with this, that he emimently wreaks out, ““O that my words were now written, O that ‘they were printed ina book! That they were graven with ‘an iron pen and lead, in the rock for ever! For I know that ‘my Redeemer liveth, and that he shall shall stand at the ‘latter day, upon the earth ; and though after my skin, worms ‘destroy this body, yet in my flesh shall I see God; whom ‘I shall see for myself, and mine eyes shall behold, and not ‘another, though my reins be consumed within me.” No aan ever since Christ did speak more clearly of Christ’s re- urrection and his own, than Job did here. Observe in it, O ay soul, Job’s wish, and the matter wished ; his wish was, Bt certain words which had been cordial to him, might re- iain to memory. 1. That they might be written. 2. That aey might be registered in a book; enrolled upon records, 3 public instruments, 3, That they might be engraven in ‘one, and in the hardest stone, the rock; records might last ng, yet time might injure them, and these words he would ave last for ever. Moses and Job are said to have lived tone time; now Moses writ the law in stone, and consider- ig that these words were gospel, there was no reason that ie law should be in tables of stone, and the gospel in sheets 1 al no, it were fit that this should be as firm and dura- le as that; O that my words were now written, O that they re printed in a book ! Ne The matter wished, or the words he would have written, fe these, I know that my Redeemer liveth, and that I shall again. Here is first his Redeemer rising. 2. His own ig and his seeing God. ‘This was the matter of his joy, Redeemer must rise again; and he must rise too, ‘and ehis Redeemer. As Christ said of Abraham, Your fa- er Abraham rejoiced to see my day, and he saw it and was I. So it appears of his servant Job, he saw Christ’s day ; his first day, and his latter day, and he'rejoiced and was way all doubtful thoughts; consider what joys were of le , at the foresight of Christ’s resurrection; but, especially hat jov was all the world over, when he rose again from the 3 then came the angels from heaven, and appeared in hite; the disciples were exceeding glad, when they saw the ord; all the primitive saints rejoiced:at.this news ; and-be~’ ‘tod i eaiisé of it, loved the very day on whith Christ arosé? Cer ‘tainly, the Lord’s day was in high ‘esteem “with the ancient @buich; and the principal motive was; because of Christ’ surtection from the dead.»O thatvon these days we co rejoice in the Lord, and again rejoice ! O'spend moreof t day in spiritual rejoicing, especially in commemoration” Christ’s resurrection; yea, and of the whole work of redem tion, or else you will not answer the institution of our Lo = ae bik ’ t " Re: secTiON Vik pi a bas , oh Of Calling on Jesus in that B * ° ‘te. ne Gea esr us call on Jesus: . 1. Let us pray that Christ's resurrection may e Ours, : that we may be more and more’assured of it. Let us with the apostle, O that I, may know him, and the powe his resurrection. O that the spirit.of holiness, which qui ened Christ from dead, would by the same glorious po beget holiness, and faith, and love, and all other graces:in - poor soul. O that Christ would by his resurrection, ap his active and passive obedience to me; O that-he would to me the Lord of the living, and the Prince of life would overcome in me the death of sin, and. tha regenerate, quicken, renew, and fashion me, by godliness, to become like himself... ©. 94 2, Let us praise God for Christ's, resui the privileges. flowing from it into our souls. Ch by hig resurrection. he hath justified; sanctified, c saved our souls; and therefore (Blessed. e. the G ‘od. and ther of our Lord Jesus Christ) surely God tequires. a 1 sand hallelujahs, and that we should bless hi -. sand-stringed instrument. Here: is fuel enough, kindled a great fire in every one of our hearts, to b . our lusts, and to inflame. all our hora was Christ.» Can we ever too much praise him forall in our behalf? Are not all God's: creatures, rejoice with.us, aud to bless\God for his r - Sing, O ye heavens, for the Lord hath done at, shout : 105 of the earth, break forth into singing ye mountains, O pest, and every tree ena ae the Lord hath redeemed Ja- ‘ol inl: glorified himself in Israel. This is the duty we shall in heaven, and I believe we are never more in heaven, whilst on earth, than when we were in this exercise of prais- _ing pte and blessing God for Jesus s Christ. SECTION IX. | -—" to Jesus in that Respect — « f : | Ler us se Sal to Jesus in respect of his resuryection. — In this particular, I shall examine these queries. 1. Wherein. : h« we must conform? 2. How this conformity is wrought ? 8. What are the means of this conformity ? ; For the first, wherein we must conform? I answer in a word; in vivification. Christ’s resurrection was to newness of life; it was a new life, a life different from that which he lived before, and so is our vivification a new life; it is a life from, a new principle; of a new income, and of anew kind. __ 1. It is a life from a new principle; before vivification our “principle Was the flesh; but now we have a new principle, the spirit of God ; even as the soul dwells in ‘the body, so doth the Holy Ghost dwell in the soul of a regenerate person, mimating, and actuating, and enlivening it. hs 2. It is a life of a new income; I mean of grace, power, a nd light. Before vivification there was no such income., A n before his conversion might hear, pray, and do all du- ; but alas! he feels no power, no communication with vist, But after this, thou wilt in the use of ordinances, uently feel the ‘saving incomes of God. In prayer thou wilt dst the spirit carrying thy soul above itself; in hearing | word, thou wilt see the windows of heaven set open, and al sae of spiritual comforts showered down upon thee. d In meditation ‘of the promises, or of divine love, thou wilt | find quickenings, encouragings, filling thy heart with gladness, and thy mouth with praises and | songs of rejoicings. O what fountains of life are the promises to a living man? What food? What strength? What life isa thought of Christ, of fo. VOL. I. o 106 beaven, and. of God’s loye?. Whereas all shiogtdlarianal hie of the. gospel are to the natural, man.but as. esis flowery a sealed book, a diy and RNY wv yt he | use of, them. t info set Ae oe 8 Tt 3 a life of another pees pee mn ivification, were dead in sin whilst alive; but after vivitieation we | spir itual life, a heavenly life, an immortal life. If. Chis in you, the body is dead becuuse o sin, but the spirit is : because of righteousness ; ; the indeed 1 is subject to col poral death through the remainders of sin, but the spiri life here, and shall be life hereafter, even for ever. 1. sh answer only to the vivification usua Nomen “ay ind understanding, Secondly, in the wil wi ae 17 First, the unélerstanding: lets in. the truth of he go pe hath recorded.t and thence inferreth as to a & own se that by the ecpukaine of the Spiit of holiness, y ho raised u .Jesus from the dead, it is possible for bim to attain this life fe. ‘ Then it hath yet some brighter believing beams ; it cc deutly closéth with this truth, that it is the will of the that he should come, and live, and believe, and ‘Tay hold | Christ; that God: doth particularly call, ne an to Christ, the fountain of life. fe - 2, Andinow’the answer 'to. this call is wrought i will.— ' (1.) The will summons al} its edutideniany and calls th a ef from every other bottom, to bestow them” olly up Chirist ; and this consists in our voluntary 1 rdtincin ifs own sighisauinaess: 5 it calle bonie'de other object. Sk: © (2) Hereupon there is a willing inn der dis ’ Christ, and resignation of ourselves to his actu: tual dis spos : uicken us, aud save us in his own’ way. i (3.) Upon this follows the soul’s cette: sink dig ence, upon Jesus Christ for Jife and salvation ; a cl beholding of God in Christ, and Christ in the promi present such variety and fulness of arguments, to -and affiance, that the heart is resolved, and that we commit ourselves, and give our souls i Christ, J kuow whom I have beleeved, and I am persiac he is able to keep that which I have committed lo. he against that day. = “That union srartiich thereby comes to be enjoy Christ, is such a union as is fruitful in tae qui 107° + ia the heart. ioe ciate ahd sanctification ‘tre F wins of a birth; and hence it is, that vivification, which is part of sanctification, i is wrought im the soul after the self al manner, 1. ‘Vhe understanding is enlightened. 2; Phe vill is changed. ‘3. All the affections are’ renewed. 4: Phe internals being quickened, there ensueth the renewing of the outward actions, life and conversation. And unmediately upon this joy is made i in heaven by the angels, God himself plauded it, cio this my are wus dead, and isalive; he was c. and is found. For the ssid question ; w sik are the means of this cons formity, or vivitication on our parts? 1, Wait upon God in the minisfry of the word, this is a ‘Means whereby Christ ordinarily effecteth. this visification ; and by this means it is that dead souls are quickened; the y of the word is the trumpet of Jesus Christ ; when that sounds, who knows but he may quicken the dead 3 ‘Hearken therefore to this word of God. ~ 2. Exercise faith upon the Lord Jesus, as to justification. Lite’ is the clearness of our souls in bottoming ourselves on lehirist for righteousness, so will be our quickness, and suc- cessful progress im the work of holiness. es. Trace every ordinance, and every duty for the appear- ings of the Son of God. Be much in prayer, hearing, read- ing, fellow ship with saints, the sacraments ; be much in secret faerie with God, in meditations, i inquiries, searchings ; nd, which is a precious work, be much i diligent watching B: and hearkening to the movings *, workings, intimations of | “ ways, 4. Look much at Christ rate: Christ glorified ; Christ’s. re urrection was the beginning of his elory; and: iereints is. uprehended. both the glory that draws desire towards. rist, and the grace and power that establisheth faith in ts dependance. ‘Could we keep our heaxts. ina more ‘con-. fant view, and, believing meditation of the glory of Christ, + faces would certainly bring some heams “of divinity with them from the mount ; the very beholding of Christ hath a. mighty virtue to leave the i impressions of glory our spirits. © > relahtie ur own personal vivification tet of Christ; when we can by this, it is not to speak how courageously soul will grapple in the controversies of the aga the devil, and our own deceitful hearts. O that T could my faith more frequently on Christ's resurrection, so last I could see it by tee be a prine my vivification in® particular! iat ere thisbe? i el 6. Walk, as we have Christ louis for an example. _ example of Christ yields much to our vivification ; deny, but that acting with the pattern ever in o very advantageous? Come then, a) Lif. we life of God, let us live as Chirist live a Pi Pane i ee 4 Sa if nt ¢0Rgi ray eat gy Aw, Bigs: 4 ‘ ri ‘ vy LT, avast tin ~ 30 stone rt Hye ib YA yn is U Lets Lind ey Rik TOT ts , 5 \ dy vik ¥ j ih ed Dg fe q Te , t i V3 : ~s & EVRA + Made’ | sie ahhh Ba y + x ts he ’ . gaye yy N' Par ated a. ’ Meee bh ; a im re ‘J ‘we Y sb Sich 2h | Pyare efit it a os a Ua oh Foe Oa | ; 4 i i % Una : ans uh a -_ , r s dant, ‘a ae 4 3 ‘ 3a te, ae ¥ <4 a 3 sah o RS sted ; v? : bhi ad Ce ae 109 Rd pepe ‘tc Sei tne wis 0OKING ‘UNTO, JESUS IN HIS ASCENSION, “SESSION, AND MISSION OF HIS SPIRIT. Bees cc ta i ” ; tg Wel Sac kane , caind 44. = CHAPTER I._ pit ee i cher eae SECPION: Ls - ri - ety iS : ; Of Christ's Ascension. . Tavs fa! we haye traced Jesus in his actings for us, untié he day in which he was taken up. ‘That which immediately follows, is his ascension, session at God’s right hand, and nission of his holy Spirit; in prosecution of which, as in the former, I shall first lay down the object; and secondly, direct you how to look upon it. _ The object is threefold. 1. He ascended into heaven. 2, le sat down at God’s right hand, 3. He sent down the Holy Ghost, "1. For the ascension of Christ, this was a glorious design, and contains in it a great part of the ‘salvation of our souls. In prosecution of this, 1 shall shew, 1. That he ascended 2. How he ascended, 3. Whither he ascended. 4. Why he ascended, ata Gta tees 18 og i _t] That he ascended. 1. The prophets foresaw re saw in the night, visions ; and behold one like the Son of man, came with the clouds of heaven, and came to the ancient of days, and they brought him near before him, and there was iver him dominion, and glory, and kingdom. (2.) The evangelists relate it, He was received up into heaven,—He carried up into heaven, 3. The eleven witness it, For phile they beheld, he was taken up, and a cloud received him ut of their sight. (4.) The holy angels speak it, For while hey looked stedfastly toward heaven, ds he went up, behold two men stood by them in white apparel, which also said, Ye sail Galilee, why stand ye gazing up into heaven? This f q * 116 same, Fesus which is takeneup from you Prorrrannrs E qn like manner as ye have seen him go into bs ae fe) How he ascended. (1.) He a apostles, while he blessed Itete a mas fasted, ep carried up i into heaven. | jee doi ters that though the worl hate ae maton ess yea, he parted with them in a way of bless leaving the world. blessed b ig. si ‘ world “blessed his apostles, i al ‘faithful: mi tt Christ, unto the-end. of “the ihe 0 eee ae RC} ) He ascended visibly 3 in the yiew of the a they beheld, he was taken up ; ; he was not et from them, as Elijah was, nor secretly and privily as Enoch was; ‘but iv the presence 0: apostles and disciples, he ta ed up i (3.) He ascended principally by. pele i y power Godhead ; thus never any ascended into heaven but Ji les Christ ; ‘for. though Enoch and, El Eli, ere as; assumed i t heaven, yet not by their | powers, nor by ¢t eke, , it x God’s pow er by which they a ascended, t was and ministry of: angel hy whit souk Louisiane (4. Hea ascen ed mac oi le taken up, and a ‘cloud received hh im re td i bh a he shews that he is ‘Lord of all the creatives 5 he had trampled upon the earth, walked upon the sea, van hell or the grave, and now the clouds setigs him, a heavens are opened to make way for th is King ont Whe : o, When he ascended up on high, He gave gifts unto uien. 1, He I 1 had ‘captivated 1 us, “Death was lett cap hell was led. captive as_one that ,had Io serpent’s head’ beiug “bruised, was Te as was Goliath’s head by David, re 2. He gave gifts t into, men; this was, Christ’ s triumph, in ‘his ascension ‘upt gifts were, we shall speak in the miss “(3.) Whither he’ ascended, the gospe te only Paul saith, that he ascended { fs i) : the meauing is he w ent “above be v those heavenly. im: nsious, where th he an the just bave thelt abode. ** “7° * >" [4.] ‘Why he ascended, the reasons ar part, that through his ‘passious, he” %, git ‘pass to g fit Jught not Christ id have suffered these things, ind s0 to entér uta his glory ? On our’ part: . ike 1, That in our stead he might triumph over sin, death, nd bell. In his resurrection he conqiiered, but im his as- ension he led sin, death, and the devil in triumph, at his hariot wheels. And the meaning of the Psalmist, and of he-apostle, When he ascended up on high, he led captivity aptive ; is, he vanquished and tnumphed ‘over all our ene- nies ; he overcame the world, he bound the devil, he spoiled ell, he weakened sin, he destroyed death, and now he makes ‘public triumphal shew-of them in his own person. It is 9 the same purpose that the apostle speaks elsewhere, Huv- ug spoiled principalities and powers, he made a shew of them penly, triumphing over them in himself ; it isa manifest allu- ” to the manner of triumphs, after victories amongst the ong first, they spoiled the enemy, upon the place, ere ey stirred off the field; and this was done by Christ on the ross; and then they made a public triumphal shew ; they ode through the streets in the greatest state, and had all ieir spojls carried before ‘them, and the kings and nobles thom they had taken, they tied to their chariots, and led lem as captives ; and this did Christ at his ascension; then ¢ openly trinmphed in himself, that is, in his own power and @ That he might lead us the way, and open to us the oors of glory. 3. That he might assure us that now he had run through ‘those offices which he was to perform here on earth for Tedemption. First, he was to act as our surety, and ten he was to ascend as our head, our advocate, as the first- its, the captain, the prince of life, the author of salvation, forerunner of his people. iuigha sr hi 4. That he might thoroughly convince believers, of their erfect righteousness. The spirit when he comes, saith Christ, convince the world of sin, and righteousness, and of gment—of sin, because they believe not on me ;—of righte- usness, because I g0 to my Father, and ye see me no more, Christ had not fulfilled all righteousness, there had been 9 going to heaven for him, nor retnaining there; but his as-: susion to heaven proclaims openly—1. That he hath com- letely finished the work he had to do for us here. 2. That od was pleased with Jesus Christ, and with what he had ° e and sutiered for us. 3, That we have our share iti hes: | : m2 - | ven with him ; he went not up as a single person, but tually, or mystically, he carried up all believers with:hi glory. 4. That he hath a new design to be acted in| for us; he is taken up into glory, that he may act gloriot the second part of our righteousness, I mean that he mi apply it and send down his spirit to convince us of it. : great things, Christ acts for us now in glory. Firs “place of an advocate for us, ‘he liveth to intercede for Secondly, he is the great provider for us; he is laying 1 stock of glory for us against we:come there; In my Fath house are many mansions.—I go to prepare a place for _ Thirdly, he sends down his spirit to convince us, that Chri righteousness is ours. Indeed the means of procuring't was the life and death of Christ, but the means of apply this righteousness, are those following acts of Christ’s res rection, ascension, session, intercession. By his death obtained righteousness for us, but by his ascension he ap righteousness to us. ries |) OAM ee Boekaereesg i ne 3 Do alswiz af gas “ra iX a poutine ie ED " Jia ones ? a ped beptteto alia oe are Dist mat ‘a SECTION IL aYe Hiss re ne Qe oe Of God's Right Hand, and of Christ’s Session ; ; 1 Sypedbat For the session of Christ at God’s right shh sal amine, 1. What is God’s right hand? is there? ‘3. According to what nat 4. Why is it that he sits at the ri 1. What is this right hand of G hand of God is the majesty, dignity glory of God. The right hand of right hand of the Lord do la ‘Lord, is become glorious in power: thy hath dashed in pieces the enemy. * Q. What is it to sit at the right hand of -3t is not any corporal session at G s ig Stephen contradicts, saying, I see the heavens ope the Son of man standing at the right hand ig C words sitting or standing, are both metaphorical, a rowed from the custom of kings, who place thos 113 fand to whom they commit the power of government, at their fight hand; more particularly, this sitting at Gad’s right hand implies two things. (1.) His glorious exaltation, (2:) Phe actual administration of hiskingdom. § 5 0) )-@) Christ'is exalted, Wherefore God also hath highly ex- alted him, and given lim a name above every name, that at the name-of Jesus every knee shall-bow. :'This session is the supreme dignity and glory, givew by the Father. unto. Christ, after his ascension; this session is. the peerless. exaltation. of the Mediator of his‘kingdom of glory, But how. was:Christ exalted? I answer, [/1.]. Inthe regard of his. divine nature, not really, and in itself. Impossible it was. that the. divitie nature should receive any intrinsical glory; because.all fulness of glory essentially belonged unto it; but declaratory, or. by way of manifestation ; so, it was, that his divinity, during. the time of his/humiliation, lay hidden‘ and overshadowed; but now in his session, that divinity. and, glory which he had always with his Father, was shewed forth and declared: ‘tle was declared to be the Son of God with power, both at his re- surrection and at his session. [2.] In regard of his human nature; and yet that must be understood soberly, for I cannot think that Christ’s human nature was at all exalted in regard of the grace of personal unions: or, in regard of the habitual perfections of his human 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 ope- rations of the beatifical vision, during his humiliation: iu es ‘respects Christ was exalted in his human nature; and had all the glory from the Deity communicated to-it, ‘which possibly in any way it was capable of. fa). vat (2) Christ reigns, or actually administers ‘his glorious Kingdom; and this is the principal part of Christ's sitting at ‘od’s'right hand. So the Psalmist, The Lord said wnto my Lord, sit thou at my right hand, until F make’ thine ene- mes thy foot-stool ; the Lord shall send the rod of thy strength’ Jui of ion, rule thou in the midst of thy enemies. The apos- tle is yet more large, God set him at his own right hand,:in he heavenly places, far above allprincipulity, and power, and might, and dominion, and every name'that ts named, not only in this world, but also in that which is to come’; and hath pat 1 things under his feet, and gave him to.be the head over ail ings to the chitrch, which is his body, the fulness of him that wleth all in all. ‘Some describe this session at’ God’s. right 15. VOL. I. P yi: ae ' _fiarid; to be all oné with his reigning in equal power and glory with the Father; but the Son hath always so reigned, - and the Holy Ghost hath always so reigned, who yet is not said in scripture to sit at the night hand of the Father, E be=_ lieve 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 imme= diate executing of his power and glory over every creature as Mediator. And this. made Christ say, The Father judgeth no man, but hath committed all judgment unto the Son, as_ Mediator. You may object, Christ was Mediator immédi- | ately after his incarnation, but he did not actually administer his kingdom then. I answer it is trae; Christ for a time did ‘empty himeelf, and laid,aside the actual administration of his” kingdom ; but immediately after his ascension, the Father, | by a voluntary dispensation, résigned it to the Son again; Come now, suith 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 hue miliation of himself, and this‘right the other conferred at the time of the exaltation of his Son. — slice, tata 8. According to what nature is Christ said to sit at the right hand of God? I answer, aceording 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 isa poor creature can possibly execute. 2. He sits at, God's right hand as man too; hereby his humanity was exalted and a power is given to Christ as man, He hath given him power to execute judgment inasmuch as he is the Son of man. ats) , & SECTION IIE.” ._ Of the Reasons why Choist doth sit on God's right H wiht ‘W uy doth Christ sit at the right hand of God? I answer, 1. On Christ’s part, that he might receive power and do- minion over all his creatures. All power is-given unto me im Yer | | 115 : heaven and in earth; he speaks of it as done, because it was "immediately to be performed ;. Christ at his session received © _ @ power imperial over every creature. ; 2. On our part, many reasons may be given: 1, That he might be the head of his church; in a strict. sense, as the head is conjoined with the body and members ; so is Christ the head of his church. To this purpose he sits at God’s 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: and let all men honour the Son, as they honour the Father. After Christ’s session, Stephen looked up into heaven, and saw the glory of God, and Jesus standing | at the right hand of God, and then he worshipped; and called. upon God, saying, Lord Jesus receive my spirit. It is true, _ 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 éver he came into the world, thie an- | gels of God worshipped him; but because by his session at | God’s right hand, the divine nature was. manifested, and the ) human nature was exalted to that glory which it never had before ; therefore now especially, and from this time, was © ‘the honour and dignity of worship communicated to him as }God and Man. God highly exalted him, and gave hima name, 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, ie at. Jesus is Lord to the glory of God the Father. . __ 3. That he might intercede for his saints. Now of the things which we have spoken, this is the sum, we have such a “High Priest, who is set on the right hand of the throne of hes Majesty in the heavens, and a Minister of the sanctuary, and ” true tabernacle, which the Lord pitched, and not men. Te if a) He is set on the right hand of God, as a High Priest or Minister to intercede for us. For as Christ is not entered | into the holy place made with hands, which are the fgures of the true; but into heaven itself, now to appear in the presence ~ ‘ of God for us. * : aD Ys ~ 4. That true: believers may assuredly hope by virtue of peers session, to sit themselves in the kingdom of glory, i i i i im. -.- \ hc < - @hiist living in Ireaven is ‘the s3 Chri son/is‘the great model-and. first: ty ofall that's done to his body, the saints; thereforedie mea to be Captain of our ‘salvation, ‘that leads usvon, hes ‘said to our!fore-runner into glory.” Hre+breaks ithe clouds first, f8 first before God, lie Titecteninctenaae ere rift first, atid thenwe follow. — — «tor peel aubtite dh a - Bi Dhat he niiwht defend tlecivhl ridden tee ies and at faghecmes ‘all the enemies:of'the:churth: © “6. That he might send down the Holy ‘Ghosts; ‘to th pose ‘Christ'told his disciples whilst dre was yet on ¢a that he must ascend itito heaven, and ro aad a Tess dient for you that I go away, for if Tee natney, cor forter will not come unto you; ered him‘to you. Christ is now ano Frye cose suits rei 2 d right ‘hand, ‘that: he ‘may | send us his» spirit, by ‘whose. forcib working we seck after ‘heaven; mae heavenly things, \whe now Clit sis jidkid «ted Rep draahl akg ig tia > 28 ai ia ag ‘Gy rio sidda"he ier a Si a oS re 130 . shall see ourselves actually crowned, and sitting togethe: with Christ in heavenly places. # 9) 9 0 Be "3. If Christ’s spirit be mine, and sent. to me, then have I both the person and train of the spirit of ‘Christ... It is he having the spirit, and the working of the:spirit in me, that my evidence of the spirit’s mission. » I: look upon, this as t greatest question and the weightiest case of concience tt can be propounded—whether the spirit of Christ doth in us? or whether we have a well-grounded: hope: to: ourselves that we have the indwelling ‘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? and again, J n ye not that your bodies are the temples of the Holy Ghos ti this he seems to put it out of question, thatitrue ch istia know the spirit of God dwells in them if we know not’ | we cannot know that we have-any parti Christ, becz the Holy Spirit is the principal bond of ourdnion know not this, we cannot know that we are justified, for! have nothing to do with Christ’s righteousness, by which: are justified, until by our spiritual union -Christis made outs} if we know not this, we cannot know that we are the ad Pp children of God, for it is the spirit of adoption, whe cry in our hearts, Abba, Father.” If-we know not cannot know that we are sanctified, for it 1s the spiri is the begiiiner and’ perfecter of our sanctification. * If know not this, we cannot know that our prayers are. he’ for it is the spirit that helps our infirmities, and that 1 id intercession for us with groarings which cannot be ut If we know not this, we cannot know whether we : error or truth, or, whether our religion be true or fals js the spirit who enlightens and leadeth us into all tr we know not this, we cannot know-our own comfo: t is the only trae comforter. Come then, and put we to thé trial; let us’ search » whether we have the Christ 5’ which we may'resolve, if we willmnot deal de with our own hearts, by: these following sigus.—. 1. The spirit of Christ is the spirit of illuminat he dwells ia us, he will enlighten our eves, reveal to saving truths of God'as they are in Jesus. But th which is the Holy Ghost, whom the Father will send name, he shall teach you all things,-But ye have an from the Holy One, and ye know all things.—But Oe sae ye hive received of himoabideth in you,-and not that any man teach you, but-as the sume anointing te 131 w all things ; and hence.it is that this Holy Spirit is called ¢ spirit 0 wisdom and revelation in the knowledge of God. ‘The spirit of Christ is a spirit of prayer. J will pour pon the house of David, and upon the inhabitants of Jerusa- @ m the Tetnet “grace and of supplication.— Likewise the sp- i our infirmities, for we know not what we should ots yfor as 43 ought, but the spirit itself maketh intercession us with groanings that cannot be uttered. It is not said t the spirit teacheth us words, and fluent phrases, but it acheth us to pray in the heart with sighs aud groans, . The spirit of Christ is a spirit of sanctification. The spostle having told the Corinthians that they had been uoto- ious sinners, said further, that they were washed and sancti- ed by the spirit of God. . Henee the holy spirit is called spirit of holiness, because he makes us holy. If we have is spirit, it inclines our hearts to things above, it mortifies ar lusts, i it brings us nearer to God. ‘Lhe spirit, therefore, is impure, and encourageth men in sin, and cries up al liberty, is certainly none of the spirit of Christ; and enc one sign many carnal pretenders of our times may be be : = : ' tna ig : . The spirit of Christ is a spirit. of love. God is love, ne The that dwelleth in love dwelleth in God, and God in him; spirit is love, so it begets love in the ‘hearts of his peo- r oe agen uf the spirit is love, joy, peace, long-sufferings, Hleness, goodness, faith, meckuess, fan, Songs All these Taces are the fruits of the spirit, but the first grace in the link #love. By his spirit we are taught to love God, not only ir his benefits, but in respect of his nature; for his goodness, [= stice, holiness. By his spirit we are taught to loye any | thst hath the stamp _and image of God upon it; but as juching brotherly loce, Peis ae not that I write unto you, for y selves are taught of God to love one another. re. >. The spirit of Christ is a witnessing spirit. elf, beareth witness with our spirit that. dh 2 8, od: and every one shat believeth, hath the witness Th es of the spirit is an office of the spirit, where- : orks the soul into a knowledge, PRA PRET. mn of i its aceeptance with God in Christ... How doth the spirit thus witness? I. amseeh: 1, Imme- » 2) Mediately. —. : . the immediate testimony of the spirits there € coutroversy. Antinomians would have. no other tes- i. . fulfils two ways: 1. By argumeiits anc inferences, wh mediate Work. 2. By preserice and influence, which the ‘beart, and thereby Baling it to ‘obey - Im this case, when a poor ‘00h Ae TH Mer ~ light, sometimes it is, as it were, taken up ‘inito _ aman is immediately calnied by. it, yet. ite came to pass: ise fini but this; all other eyjdel ncés, Say thes, bie di evidences; or if not deceit, ye yet to | ake use of th but to light a candle to the iy for what are the gk: the spirit in comparison of the spirits if Westhiaeny it fay be the running into this ex treme ha eee “cause absolutely to deny any such testimony 5 or least to si these enthusiasms or inept them boast of th have them, we ktiew no such thing. Methinks a : twixt these is niost consonant to truth 5 for feithiet can I ject the graces of our assurance ; neith ¢ dare aed there is something of the work of the sais Raa: is an immediate work. et fiance, there i is a work, wherein. the ‘pi a troubled see fT concern its pare ere y diate power, without any oct graces within. Godt 3 There is a threefold work of the spirit, 1. 'To convey and plant grace in the ‘soul. A To to exercise the graces which are planted there. 3. To sh upon and enlighten those graces. This last Taine immediate work; this tle apostle calls, ‘witness bet there ave three that bear witness in éarth, the : D and blood; the spirit. brings in thie withess. of a blood, which is 2 mediate ‘work; but bi des, and. these, he gives a distinct Wittiess of his his own, which is nediate ‘work, and is in a way of Hedatia siya lancy, called the witness of the spirit. Ass it is tions of the spirit, many a time le spirit exc such and-such duties by lasting his op . 4 heaven ; and this is in such a way, that though the's ' nnot tel -But for tear of mistakes in ‘this cae rey ies di il Br i: 1. That. bad, AB spi s ma invmediat tify iP i y : out express or formal application. of a rete wie testifies but according to the word. Ifa ‘man 133 sin a biirthén, that throws away afl duties of relision, that lever prays, reads, hears, or Hiedieatcs, shall Say, that he is fillec vith fo , peace, and the assutince of God’s word, it is certain that ihe Holy Spirit is not the author of this, because ‘the promise of peace belongs to none of bis stamp ; see Matt. ‘xi. 28. Isaiah vii. 15. Matt. v. 3, 4, 5,6, 7, 8. 2. That ordinarily the ‘spirit Brings in his testimony either in duty, or after duty. 7 hdze seen his ens, and I cll heal him ; Iwill lead him also, and resiore comforts to him avd to his mourners ; I create the friits of the lips, peace, Peace to hitn that is far off, and to ‘him that is near, saith the Lord, and I will heal him. 1 know there may Be acase of grievous temptation, and at such time the spirit of God may cone in y a sudden irradiation, and cheer the soul wéuderfully, lough it kilows not how; yet usually the spirit brings in his testimony either in duty, or not long after duty. — 3. That-sach testimonies of the spirit beget only an actual ‘assurance during the present exigency, Or i order to some !present design that God is working thereby. 2. The spirit witnesseth inimediatdy; and that ¢ither Fithout, Or with argumentation. But both from the word. _1. Without argimentaticn, and that is when the spirit ap- plies some suitable word to the soul, and without niore ado renables the soul to close with that word. As for lie instance, thou art burthetied for $in, and thou hast prayed earnestly for pardon of sin, and even then a sécret whispér of the spirit ts that word into thy heart, Till heal thy backslidings, ind lode thee freely, or such a yoice as that conie tito me all e that labour, and are heavy laden, and I will gice you rest. ow this is a dircet festimony; only I dare ‘ot leave it with- fut a cation. Sofie can relafe extraordinary passazes of providence attending the coming in of stich and such a word; as that they did not know there was any Sich Scripture, hor did they know wiiere it was: aid yet in opening the book, it Was the very first place they cast their eve upon ; dr they wanted a book, and in the tse of some other mieans unex- — and by this we may know that the testimony is true, and q ~ spirit by way of argument ; as thus—fle that 6 slieceih _ purifieth himself, even as he is pure; he isvever washing 134 proceeds from the spirit of God. y 58. aid hk» ae 2, With argament:tion, aad that is when the spirit bring im the testimony of Lived and water, | may, cail it a testi- mony of graces, written in our hearts, and brought out by the everlasting life; bui. I believe, therefore L have everlaste life. The first proposition is the gospel, and in this way if is the first work of the spirit to open our eyes, for the unders_ standing thereof. The second. proposition 1s thy case, oF | my case ; and here the spirit enlightens the soul to see itself” under that condition, but I believe. al ines *. In all cases, the assurance that the spirit gives, maintains a soul in a way of reliance and dependance, when it sees 0 teason why it should do so; or it may be when he sees th reason why it should not be so; as it is said of Abrabam in | another case, that he believed an hope,- against hope ; faith told him there was hope that he should be the father of many nations, when reason told him there was none. Again, the) assurance’ that the spirit gives, is attended with a highest of prayer, duties, ordinances ; and in the issue, which: is most sure-mark, it purified the soul, He that hath this. self from sin, and watching against sm, and taking/all pos care to keep himself: pure afd unspotted in this world keeps the scul humble, and lowly, it being impossible t such a testimony of the spirit, and so intimate a con with God, and the light of his countenance should not r low thoughts upon a man concerning himself; such a cannot but say, “Lord, what am I that thou hast br «me hitherto? What for such a peevish, unbelieving, 1 “ tient soul as mine, ‘to be carried in thy arms, and ch « with thy smiles, and to enjoy the comforts of thy spirit? € «what a wonderful, merciful, gracious God have I” O my soul, try now the hope of the, spirit’s indwelling by these several signs: art thou enlightened savingly in the know | ledge of God, and of Christ? Hast thowa spinit of k ledge and supplication? a spirit of sanctification ? a'sp love? Hast thou ever had the immediate testimony of th spirit? Hast thouever had the mediate testimony of f spirit without any argumentation? Hast thou unexp ‘ lighted on some places of scripture that hast sati soul as with marrow aud fatness? | Or if not so meith thou the immediate testimony of the spirit with argumenta bY ‘ : 135 tion? Canst thow argue thus: He that belieceth shall be saved, but I believe, therefore I shall ‘be saved? Or if any _ doubt be made of the assumption, canst thou prove it by such liex graces as accompany faith, and are the fruits of faith? Canst thou say by the help and- shinings of the spirit, that these and these graces are in me, I love God and Christ, I Tepent of my sins? surely then thy hope is well-grounded ; thou hast the indwelling of the spirit; ‘it is thine, even | 2 fe : j : | eo " ‘. Ls " SECTION V. Nad a ¥ Of Believing in: Jesus in that Respect. A4ET us believe in Jesus: as carrying on the great work of Oar salvation in these particulars, many scruples are in’many arts, “ What, is it possible that I should have any share in “Spirit? Was it ever in God’s heart that I should partake “with Christ in all these glories? What*is this that earth “should go up to heaven, that men should ascend to God? Yea, that my soul with Christ, and by Christ, should as- f cend to. God, and sit down with God’ in heavenly. places ? * That my soul should have for it’s:mmate the very same ) spirit that Christ himself hath? Oy, I cannot, I dare not: mmeteve,?? i sijodiay (nti Oi Se HE 1S | Scrapulous. souls, be not faithless but: believing; there None of these particulars for which we have not a warrant sut of the word of God; and therefore believe. 1 shalk ay down, 1. Some directions, and 2.Some encouragements of faith 3 ia hak. dire. cgpietaeesa 1. For directions of faith, dheewrg pe before these par= “Faith must directly go toP wists! DUI eb H-« ¢ gaa! _ Faith must go to Christ as God in the fleshzii > ina: Faith must go to Christ as God in the flesh made under- " i> e. FEIES S22 = IMIS ; 2F4AG aa ; 19 ga) Faith must go toChrist; not only-as made under the: WSs PMUAOUHILAT J snl. re + Christ's ascension, Christ’s session, Christ. mission of his ce a ee ea 136 directive part of the law hy his life, byt, under. the acm a of the, layy, by his death. a | 5. Faith must go to 0 Cs not only ag put tp ! flesh, but as quickened by, the spite y yee 6. Faith, must pot only go to, C Cho quickened fa but,as goipg into glory, as sh d, and as — the Holy, G host. Selvast ag far as he ies if he be 8 should. fait if he go Into § ory, end sit uae there, anc i there 1 people, so should faith; and so should we in a way f lieving follow alter him, and take a view of all his transac tions ‘where he is; we havetheard!before, how faith shoul go to Christ as dying, and as alee again ; but yet faith j low, while it doth not go the veil, and see him i glory; it ig not enough to fine only faith bangin but of glorification. Oo come, let us. see Ch 1 in_heayet and we cam have no less than a. lapis } how mar are there that never yet came to. Chri as a nes ed: Chris We are still in the lower form; many of us a in no mor of Christ-than what was done av, the ergs ave seldom fo low. Christ, into heaven, to see what cid piss i el my. soul! O: my, faith} mount 1S | Christ is gone up to heaven, Christ seg od £ oy yight hand; Chyist hath sent down his | the gift of gifts, even the gift of the What, nd got thou a, par taker af up unto Jesus in reference to,all Rey Cla in all these particulars is a vis "Faith in going to Christ, his, ay and mission of the Holy Spirit, 1s prin ta. the design, of Christ, in cach’ of these pe Christ did nothing, we he had sa ond ni fo 9 and here is the life of faith, ta eye By pe ll ae all hig doings. New, the engs of Chribe § ‘oo. and mission of his spirit were several ; instan mm these few. t} baat ahi 1. Christ ascended that we might ascend, ren 4 God acted on Christ’s person, that he did ag ab a and he meauis fo act the same onus. Wis Chi Se are we. Is Chejst risen again} ‘Soe ar Is Christ gone up into g ory’, So. are ph eaven epencdl and possessed. by: dasyn hoses Ly ie Ho shall sibisienss even as he ascended. 137 tures of Christ till we come to Christ, so through all condi- tions of Christ until we come to glory. _ 2. Christ sat down that we might sit with him in heavenly laces; what is the end of Christ’s session, but that we might J * ra . - * Ft - .- avest all his saints with the same privilege? In this height of glory, Christ is the pattern of what we shall be; surely is is the very top of heayens; Christ is exalted above the zavens, that we might in our measure be exalted with Christ; was Christ’s prayer, that his Father, and he and we, might 2 one, as thou Father art in me, and I in thee, that they also ay be one in us. O how should faith stand, and gaze on Jhrist in that respect? What, is he on God’s right hand? nd is he there preparing a mansion for my soul? What, jall I sit at the right hand of Christ? Admire, O my soul, is aim of Christ, the meaning of his exalting himself, it was exalt thee; and the meaning of his exalting thee in this anner, is to manifest to all the world, what the Son of God able to do, in raising so poor a creature to so rich a glory, 3. Christ sent down the Holy Ghost, that he might dwell n our souls, endow us with gifts and graces, that he might fort us, seal us unto the day of redemption; fit us for y. Amongst the many ends for which Christ sent down ‘Holy Spirit, I shall imsist only on these two— 1. That he might help us to cry, Abba, Father, and make 18 come boldly to the throne of grace, as children to a father, the spirit that takes us by the hand and leads us to the er, when others stand at a distance, and cannot come ar. Though others are kept out, yet the adopted child, io hath received the spirit of adoption, can say, “let me me to my Father; guards are appointed to keep out angers, but not sons.” That he might guide us into all truth; I mean into ail ssary, fundamental, saving truths. In this respect we sneed of the spirit. He it is that dictates to'us which is rue religion ; he it is that within is a permanent, settled, iding witness, that transcribes upon our hearts, that which s before only written in our books; but it is that not only als truth from without, but imprints it also upon the is a man doth a seal by impressing it on the wax. As tten word is the testimony without us, so are these im- lons of the spirit the testimony within us, by which we- know every necessary truth as it isin Jesus; unbelievers. ive a testimony without them, but believers have a double 16. vou. s | s into this? ‘As we must go through all ordinances and crea-_ eyond all the furniture of the most learned ‘men, 138 testimony, ove without, and one within; and this withets within us, will go with us, and accompany us through all straits and difficulties: Men may take from us our bi teachers, friends, or imprison us ‘where we cannot them ; but they cannot take from ws the spirit of ‘Chris witness. O what excellent help is here toa poor christ anit this testimony of the spirit of Christ! Surely advantage he varies furnish us against all tations to any error, that is plainly contrary to ‘the ‘essenti ‘of religion. mT etre 2, For the encouragement of our faith to believe ‘Christ im reference to his ascension, session, and ‘mission his spirit. 7s ee a 1. Consider the excellency of this object. W hat ds it b ‘Christ? Christ in his ascendant, regnant power? ‘Chi in his marching, conquering, triumphing postures ? ce free, and large, and magnificent gifts? When he ascent on high, he led captivity captive, und gave ‘gifts unto men oO the glory! O ‘the scale dey ‘of Cheeta ike respects! | believe this is the: top of heaven’s glory, to see aid wont ‘at the virties ‘of ‘bith that ‘sits on ‘the throne at the'ri hand of God; to be filled, ‘but never satiated with the gt of Christ. , Pe a ee 2. Consider the power, virttte, and influence of this objec aitito ‘our soul’s salvation. © what a stately tower have there erected to see heaven on? Faith ‘may stand, as it w ‘on this mount, and sée itself in glory. Othe Howings,” ich ethanations of grace and glory ‘that come ‘from hen “O why do we toil ourselves in gathering sticks, when ‘to-1 row ‘we shall be out of this world, ‘and go'to Christ. 3. Consider of the suitableness of these ‘objects ‘to ‘several conditions ; Behold ‘he coines leaping upon 'the me tiinis, and skipping upon the hills, Cant. 11.8. ‘Gregory ‘measured his leaps, thus gives ‘them ; ‘he first'ledps ‘from Father’s mansion to his ‘mother’s womb, ‘from ‘her woin! ‘the-- manger, from his ‘manger to ‘his‘cross, from his ¢ the grave, from ‘his grave up again to‘heaven, great ‘4ndeéed, that shewed ‘both his ‘teadiness to love and ‘wil *to save. O'believe! ‘believe thy part in ‘Chirist’s ast -Christ’s session, ‘Christ’s mission of ‘his ‘Holy Spirit'a ‘mayest go singing 'to thy grave; a lively ‘faith in such 'p -‘¢nlars ‘would’set a soul m heaven, even whilst ‘on earth, oe se 139. SECTION VI. Of Loving Jesus in that Respect. a in these particulars. Much has been said already of rist’s. conception, birth, life, death, resurrection; such wguments of love as are enough to swallow up souls in love; u of, all those were not enough for God, see here new mines, leyer known im the world before, opened i in Jesus Christ. st for us and for our salyation is gone up to heaven, 8 set down at God’s right band, and hath sent down the aly Ghost into our hearts. In the pouring out of these rings of heaven's love, how should our souls but open the th wide, and take in the streams of Christ’s honey and milk, I mean his precious love-breathings. Two things I shail instance in, which may he as the ad-stones of our love to Christ, the first is his glory, and he second his bounty. } 1. For his glory. No sooner was he ascended, and sat wn at Gods right hand, but John the Divine had a sight fhim, and O what a glorious sight! He was clothed with } garment down to the ‘Feet, and cirt about the paps with a talden girdle ; his head and his hairs were white lie wool, as fe as snow, and his eyes were as a fiame of fire, and his et like unto fine brass, as if they burned in a furnace, and wotce us the sound of many waters; and he had in his right i seven stars, and out of his mouth went a sharp two-edged "a 6e his countenance was as the sun that shineth in “his ‘Christ for al his glory holds his head, sazing, fear not; wm the first and the last; I am he that liveth, and was d, and behold I am alize for evermore, amen, ane hath the of hell and death. A glorious Christ is cood for dying rs: would sinners but draw near and come and see this 5 1 the chariot of love, and come and see his beauty, he - certainly draw their souls unto him ; nay, say that all damned in hej] were browght up with their fiery chains to. or of heaven; could we let them look in, and behold ie throne, and the lamb, and the treaps of glorified spirits othe in white, with crowns of gold upon their heads, and L Tus love Jesus as carrying on the great work of our sal- — | 140 palms in their hands, singing the eternal praises of their king O. how would they be sweetened in their pain, and ravi with those joys that are in Christ’s face for evermore? who can think of the glory that is in this delightful one, not be swallowed up in love? Who can think of Christ _ sitting at God’s right hand, and sparkling in his glory rout about, and casting out beams of glory through East an ~West, and North and South, through heaven and earth, hell, and not love him with a whole heart. I remember 0 dying, and hearing some discourse of Jesus Christ, “© said she, “ speak more of this, let me hear more of this; | “ not weary of telling his praise, I long to see him, he « should I but long to hear of him?” Surely I cannot 8 too much of Jesus Christ. O the loveliness, beauty, a glory of his countenance! Can I speak or you hear of sui a Christ? And are we not all in a burning k heart! how is it thou art not love-sick ? How is it thou di not charge the daughters of Jerusalem as the spouse did, charge ye, O daughters of Jerusalem, if ye find my belor that ye tell him I am sick of love@ = ‘ 9.” For his bounty. ~ No sooner was he ascended, and § down at God’s right hand, but he gives gifts unto mens @ he sends down the Holy Ghost. i shall only weigh t circumstances in this gift, either whereof both dignifies, 7 cast a beam of bounty from the giver, into the heart of 7 receiver to move him to love. pe ee: [1.] One circumstance is the greatness of the giver; my soul, how shouldst thou but love Christ the great e of heaven and earth. It was he that gave thee his spirit, was he that took off the spirit which is upon him, so is expression of God to Moses, and put it upon thee; and de not the person of Christ, the dignity of Christ enhance | value of the gift? As all gifts are signs of love, so the I of a great personage, and the gift issuing from such ale ought more to be accounted than any gifts of any me: person whatsoever. > one See (2.) Another circumstance is, the greatness of the This argueth the greatness of the good will, and conseque: deserveth a correspondence of affection, Now what gre ifts had Christ in store than to give his own spirit? Th spirit proceedeth from him, and is the same essence wit himself; the spirit is the third person of the true and on Godhead, proceeding from the Father and the Son, and | éternal, co-equal, and consubstantial with the Father ai . | | 141 ‘are attributed to the Holy Spirit. As 1. Eternity, Th 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 gained the avens ; the spirit of God hath made me ; and all these things orketh that one and the self-same spirit, dividing to eve man severally as he wills. 3. Omnisciency, or the knowledge all things, for the spirit searcheth all things, yea the deep things of God. I might add miracles, and the institution of icraments, and prophecies, and gifts, and graces as the bifects of his divinity; I cast out devils, saith Christ, by the - it of God; and baptize in the name of the Father, and of he Holy Ghost. And the spirit speaketh expressly, that in he latter times,some shall depart from the faith. And we changed into the same image from glory to glory, even as y the sprit of the Lord. See now how the Holy Spirit is- god, co-eternal, co-equal, consubstantial with God the Fa- her, and God the Son; is not this a great gift?) Yea, as reat a gift as possible can be given; what can he do more ove that are upon man towards Christ in this respect! *Come, my soul, and take a view of the glory and bounty f Jesus Christ! If thy beart be not all brass and iron, how puldest thou but chuse to love? If either beauty or jOunty, if either majesty or magiiificence, can daw thy ffection, Christ will have it, for in him is all. ©) let me be ay all! surely if thou hast any thing besides himself, he is 1€ donor of all, he is the beauty of all, the sum of all, fe perfection of all, yea, he is the author, preserver, and ——= SECTION VII. oS Of Joying in Jesus in that Respect. 4ET us joy in Jesus as carrying on the great work of our ‘vation in these particulars; there is not a particular under nsideration, but it is the object of a christian’s joy.— - Som; this appears by those divine attributes and properties han to give himself, and to give his spirit? O the bonds of | ~ ment is committed to the Son, for the Father judameth 1 _1. How should it heighten my joys, and enlarge my. coms forts, when I consider that Christ is ascended into glory? By this it is clear that Christ is accepted of the Fath J fo me, or otherwise he would never have been received int heaven. © what a joy is in this! shied vail sll 2, How it should heighten my joys, and enlarge my com forts, when I consider that Christ 1s set down at God's righ hand. Now he bath the keys of heaven delivered into | hands; All power is given unto him in heaven 4 ws earth, ax now he can do what he will ; God the Father hath give ,awa as it were, all his prerogative unto Jesus Christ. All judg man. Now he is im a capacity of acting all his love to m im the most glorious way; he is highly advanced, and therek he hath the advantage to advance me, and to glorify m O what joy may enter into this poor, dark, disconsolate so of mine, whilst I think over these gloriqus passages of Chr in glory! oe 3. How should it heighten my joys, when I consider. th Christ hath sent down his Holy Spirit nto my heart? @ what comfort is this, to know that the spirit of Christ is t inmate? That my soul is the temple, the house and dwe ing of the spirit of God? That Christ is in me of a tru and that not only by the infusion of his grace, but by the 4 dwelling of his spirit, Christ in his bodily presence we away, but Christ in his spirit coutipues still; Lo I am @ you always, even unto the end of the world; he is with 3 and which js more, he is in us: Christ wm you t glory. Not Christ in sermons which we hear, nor Ohp chapters which we read, nor Christ in sacraments which receive, but Christ in. our hearts by his spirit, is unto us| his Holy Spitit. ‘There is not any particular thee, but it is fuel for joy; O what joy was in heave Christ ascended, and -when Christ s hand, and when Christ sent down the thyself to have been in heaven, when he first entered ; and when he first sat down at down the comforter to his saints, Methinks the very thought of Christ’s bright face, and wl throne, and Christ’s harper’s, and heavenly troop, surrounding the throne, and Christ’s welcome to his Father, both. ‘or him i 14g self and all his saints; and his carrying thy name upon his breast before his Father, should fill thy soul as full of joy, as ‘possibly it can hold. © the first-fruits of Emanuel’s land E lies beyond time and death! O the joys that were in heaven at Christ’s first entrance into heaven! O my soul, why dost thou not check thyself, and lay aside thy sad com- ints, and forget this earth, and earthly troubles! Why thou not look up to Jesus Christ, and rejoice in ham (of God isnot thy comforter, or thou canst not but -receive ‘comfort in ‘these ‘passages. a SECTION VIIi. Of Calling on Jesus in that Respect. eT us callon Jesus. I mean— . 1. Let us pray that we may have our part in these transac- fons, or let us pray for more and more assurance thereof nto our souls, for though we do not believe, yet may we fot be without our doubts, and in case of doubts, if once we € but assured what better means than prayer 2? 2. Praise God for these great transactions of his Son? ire they not mercies like mountains lying one upon another, nd reaching up to the very heavens? Did not love break it first in a-direct line, and as it went along, bath it not yound up itself, in such a variety of unthought of discoveries, sthat itamazeth manand.angels? What? that Jesus Christ ould not only act for ‘us, hereon earth, but also ascend for ‘Into heaven, and sit down there at God’s right hand, Jove the heavens, ‘that all this should be done for us ‘and ‘ar salvation, and to that purpose that be should send down is spirit into our hearts, to prepare us.for his glory? Now Mess thie Lord, O my soul, and.all that is within me bless his ty name ; bless the Lord, O my soul, and forget not all. kis vd i] $s, Ee : ; } ‘who hath done ail this for thy salvation? Either ‘the spirit — 2 ee ee a Se : aut sae SECTION IX... |) 4 - ay 4 a A Of Conforming to Jesus in that Respect. : . er Ler us conform to Jesus in the aforesaid respect. As ous beholding of Jesus in his ascension, session missiot his spirit, is enough to change us into the same image fr glory to glory. It was the sweet saying of an experien saint, “ View a glorified Christ, see him as in- e| and condition, and you will soon have the sparkles of “ same glory on your hearts.” Christ is now exalted; now in glory at the right hand of God. © let all our tions be glorious, let all our walkings, joys, breathings bi in glory. I shall not in this transaction lay out our m particular conformities to Christ, but gather all nto ¢ which is heavenly conversation : seek things above, set y affection on things above? Christ is gone up, and Chri sat down at God’s right hand; and herein if you will form, let your hearts be in heaven, let your affections T heaven, let your conversation be in heaven. ld he In prosecution of this, I shall examme” 9 "| - 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 convers in heaven. teil fins a - }. By our conversation in heaven, I mean our aim’ ven; as heaven is our home, so our eye is there. Whi we do, our end, our scope is to fit us for heaven, and in heaven, “ We look not at things which are seen, bt “things which are not seen, for the things which are see “are temporal, but the things which are not seen ° a a 24 vey | ee 4 pa < é “ eternal.” : By our conversation in heaven, T mean our com swith Christ in heaven. “ Traly our fellowship is’ with ““ Father, and with the Son Jesus Christ.” As it is a “friends that converse together, they act mutually the « fort one of another ; there is a communion, or am ing of the soul upon Christ, and of Christ upon the sot By our conversation in heaven, I mean our affectior heaven, or on Christ in heaven; Set your affections on thing) aboce, that is, set your desires, loves, hopes, joys, om Be . 3 ~. | 145 y things. Our affections are precious things, and are to be set on precious objects. © what a shame is it to our affections on the things in this life! Have we not a ; a God, a Christ, a*crown in heaven, to set our afiections upon? And shall we set them upon dross, and ung? Are not all our pleasures and vanities base in com- yar ison of Christ? O be not we so base to set our affections u earthly things but rather on God and Christ, and this is mur heavenly conversation. _ By our conversation in heaven, I mean we carry and be- fave ourselves in this life as free denizons of the city of hea- en our city, whereof we are citizens, and whereunto we ave a right, is in heaven above; in this respect we trade not ‘or trifles, as other men do, but we trade for great things, for ‘igh things; we merchandize for goodly pearls, even for i, 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 that the original of their souls came jom God in heaven ; the body indeed was of the dust of the ound, but the soul was the breath of God; so it is said of te first man, God breathed into his nostrils the breath of life, ted man became a living soul. ‘Che soul hada more heavenly ‘iginal than any of the other creatures that are in the world; ad when God works grace in the soul, and it begins to know self, it looks on all things here below as vile, and contemp- ble; it then looks upward aud begins to converse with Tings suitable to its original. a 2. Because their best and choice things are already in taven. As their Father is in heaven, and their Saviour in Bayen, their husband is in heaven, their elder brother is in _and their king is in heaven ; their treasure is in hea- , their imberit: is in heaven, their hope is in heaven, ir mansion is in heaven, their chief friends are in heaven, bstance is in en, their reward is in heaven, their ages are in heaved And ail these things being m heaven, P marvel. their conversation be in heaven. (3. Because they are going towards heaven even whilst yet yareon earth. Ifthe nobleman do once know his con- Gion, and begins his travel homeward towards his Father’s : wt, ill he not eyery morning that he rises, converse with fm that come from bis Father to conduct him home? Doth i.not do him good to hear any man speak of his father’s Guntry? © Is it not in his thoughts, in his talk, in his eye, at B. VOL. IT. . T : ee = ? ¥ te = : 146 ibis 1 nage be sot __§. By what means should we come to have our conyers tion in heaven? Many souls that have enlightenings, of conscience, dare not t take opportunities for heaveuly duties ; but then com im, the temptations of the devil, and corruptions of their . hearts, and then they say, Now, the duty is done, and needs wore? Alas, it is not what we haye done? Be have we been? What, hayé our souls been in -- God and with Christ? Haye we had communi Father, and with the Son in our duties? O take heed mality | it will exceedingly bao our conversa on in. ven! O keep our eyes still upon our heart} | Ask i what sfinthione have been? dite med e we got heaven thereby? And by this means we shi C0 . heavenly conversation. ; oy bide A Oe _ 2. Look.up unto Jesus as hanging on the cross sitting on the throne. This is the: stle’s x unto Jesus the author and finisher of our joy that was set. before him endured th shame, that is set down at the night God. These two are the objects of a studies a heavenly conversation, viz. Chri 147 aeons to things above, yea to form our conversation fo wards heayen. 4, Let us wait for the appearing of Jesus Obra Our conyersation is in heaven, saith the apostle, from whence also we look for the Saviour, the Lord Jesus Christ. Where his ex tations are, ‘there. a man’s conversation will be ; ; if we xpect ere long, that the Lord Jesus will appear in glory, and that we shall see him not with other, but with the same eyes, the very waiting for these things will help our conver- sation to be heavenward, Certainly the day i Is coming, when Jesus Christ shall come with his angels in his glory, anit then shall the bodies of the saints shine gloriously before the face of God and Jesus Christ. © the wonder of this day! the z lory of Christ shall then darken the glory of the sun and noon, and stars; but my body shall not be darkened, but ather it shall shine like the glorious body of Christ Jesus. 5. Let us observe the drawings and movings of the spirit, ind sat dowh at God's right hand, and sent down the Holy Spirit, that the Holy Ghost being come down, he might do, s. office in bringing on, our souls toward his Saison + 5; and fF ever our souls get < above this earth, and get acquaintance ijah, yea, the very living principle, by which we must fe is, or resisting its, workings. T ake we heed oF grieving ae of knocking off the chariot wheels of his Holy 7 e little think how ‘much the life of grace and the. Dp ness, of souls doth depend upon our ready and cordial edience to the spirit of God,; when he forbids us, and we ill go on, when he tells us which i is the way, and we will f Tegard: i wonder if wé are strangers toa heavenly con-. tion if we. will not follow the spirit, how should it. [us t to ta heaeh, or bring our hearts, unto the présence ‘of. 0] odies, but the very ‘thoughts of our hearts be’ at, the ’s beck! if we cherish these ‘notions, ‘and hearken to the 0 what a help should we find to this heavenly cone, d tion. , rh. aug Y PM : : > td follow his dictates; to this purpose. Christ ascended, i ‘heaven, it is the spit of God that must be the chariot of: hove ‘and ascend. © then ‘take heed of quenching its mo- O learn ri lesson, and let not only the motions, . _—— ae ae . e { i . te aby git pire. > iy vA i i? nine q fa at Nog if rey > ae isy;,t ie ik | y-ad oe _ LOOKING UNTO. JESUS. in HIS INTE _ CESSION.. we SSL ike 1 AKA nay yt re eT y, a wh g re ORT — oh gil Mt ale sits __ CHAPTER. ae : NZ rc oer ‘a> SECTION Nie ia aE Sid MA) ie - rivera ie i, ae its THM y We haye spoken of Christ’s entrance into heav his immediate actings, after his entrance there, t tion which yet remains, and will remain is his. co again, it is his intercession for the saints. “In ‘these of Christ in heaven, if we follow him, we must ° ro! to glory, no sooner come wé out of one. root glc presently we step into another. One » would think had been. said already of the glory. of Christ t in Christ; who would not ee shadow of this happiness, and go no iy of is not all, so thick and fast doth the § g upon us. O what a blessed thing 1 is 1 Jesus Christ! Saints might do nothin hearts with the diversity of heneane i which breaks forth from the bosom of J is now another mystery as ereat and amazi 1g as | which’ springs out before our eyes in Ken ‘of Ch intercession. Meee And in prosecution of thik as In the former, Is lay down the object, and secondly direct you how upon it. The object is Jesus carrying on the greal our salvation in his. intercession. In ordering bg \ shall examine these particulars:— 149 1. What is this intercession of Christ ? _ 2. To whom is Christ’s intercession directed, and foy whom i? te _ 3. What agreement betwixt Christ’s intercession, and the intercession of the high priests of old, and what difference? Fs: What are the properties of.this intercession? ' 5. Wherein it doth more especially consist ? ' 6. How powerful Christ’s intercessions are with God. le 7. What are the reasons of this great transaction of Christ’s intercession for his people. Ls 1. What is the intercession of Christ? Some define it ius : “ Christ’s intercession is that part of his priestly office, ‘whereby Christ is advocate, and intreater of God the Fa- her for the faithful.” I shall give it thus: “ Christ’s in- *tercession is his gracious will, fervently and immoveably lesiring, that for the perpetual virtue of his sacrifice, all ‘his members might both for their persons and duties be accepted of the Father.* -1. I call the. imtercession of shnist his own gracious will; for we must not imagine that Jhrist in his intercession, prostrates himself on his knees yefore his Father's throne, uttering some submissive form of yords, that is not beseeming the majesty of him that sits at 20d's right hand ; when he wag but yet on earth, the sub- tance of his request for his saints ran thus: ‘ Father I will, ‘that they also whom thou hast given me be with me where ‘Lam ;” and much more now he is in heaven, is this the orm of his intercession, Father, I will this. 2. The founda- of Christ’s intercession, is the death of Christ; and mice we make two parts of Christ’s oblation ; the one ex- datory, when Christ suffered upon the cross, the other ~ fesentatory, when he doth appear in heaven before God us; the one was finished on earth, when Christ suffered ‘ithiu the gate, the other is performed in heaven now Christ ‘within the city; the one was a sacrifice indeed, the other _ not so much a sacrifice as the commemoration of a sacris €; the first was an act of humiliation, and this latter is an The matter interceded for, 1s, that all the saints and eir service, might find acceptance with God; first, Christ’s tercession is for our persons, and then Christ’s inter- yssion is for our works; by Christ’s intercession, is Christ’s ra 150 satisfaction applied to our pergons, and by ¢onsequen the defect of our duties is covere _and removed ; and bot we and our works are approved sDesee ots of Gogg Father. _Christ-intercedes_ according to both natures iis did ing to this humanity, partly by appearing be before his in. ‘heaven, and partly by desirmg our salvation. MChest : entefed into heaven itself, now to, ctor in the presen D of God for us, and I say not unto you that I will, pray, desire the Father for you, for the Father himself Joyeth 2, According to his deity, partly by his death, and partly by willing | the. gh ni rg ‘of his and as the effect thereof, by making requests. in th ee the saints with sighs unspeakable. ; ‘through. eation of the spirit, and sprinkling of the blood te Christ ; this sprinkling is the applying of the dof Jes a this iy an “ i intercession. Fayed Wate at they whom thou ast given » de wit whe am ; he desires as man, but he ein ts God, and a effect of this, he gives the spirit, The spirit.i intercession for us, with groanings % which cannot be utter | But what are the Aen of th 2 spirit, to, the, interces sions of Christ. _ I answer, “much vevery ways intercessions are as the effect, and. Laps ae as the cause; the spirit’s intercessions are as the Christ’s pa egnega are as the first voic cer spt in cedes for men, in.a nd by ‘heir ae but | f his own. person 3 there is a depend: cession in us, upon ‘Christ’ s intercession, id , ole Christ by his. intercession _ applies his. and then sends down his re ae ‘into,,. to help our infirmities, and to teach, us what to how to pray as we ought. ‘Now: bis, he dot for who shall give a commission: to. his spirit if, | _ hinaself. erent: Sint ts Fath i a j ee 151 ‘ SECTION II. To ‘whom is Christ’s Intercession directed, and for I whom? a To whom is Christ’s intercession directed? T answer, im- mediately to God the Father; if any man sin, we have an vocate with the Father, Jesus Christ the righteous. In he work of intercession, are three persons, a party offended, i party offending, and the intercessor distinct from them oth; the party offended is God the Father, the party joth, is Jesus Christ. I deny not but Christ’s intercession ymade to the whole trinity, but yet immediately and directly > the first person, and in him to the rest-—i. e. Three per= bus, and but one God. ee Be pate: | This intercession is made, in one sense for the world; so. ist upon the cross, prayed for the bloody Jews, Father angive them, for they know not ‘what they do. But in a. articular manner for all and every faithful man, as the high. nest went into the sanctuary with the names of the twelve ftbes upon his breast, so Christ entered into the holiest of ll, with the names of all believers upon his heart, and still’ ® carries them upon his breast, and presents his will and. “sire unto his Father for them; nor doth he only intercede 'general, but whatever thy name is, John, Peter, Thomas, lary, Martha, ‘if thou art a believer, Christ prays for thee, } Our Common practice to desire the prayers ope of ano- e fp butO, who would not have a share in the prayers of° esas Christ? © Why certainly if thou believest in Christ, ‘nrist prays forthee, — . ——— - Mfending is sinful man, and the intercessor distinct from them’ Among: the Jews in the times of the Old 'T estament, _ highest service of that office, was the going into the y Pe A a ‘et FS — a ES a —_—— 152 [ by ose arty Steed tt bane 9 y ten ze : PROGR eet iis SECTION If. What agreement there is betwixt Ch I “the Intercessions of the High Priests of difference ? “i Be cis ut etal, ai ee aaa tals W aar agreements is there betwixt the ‘intterce: Christ and the imtercessions: of the high ‘priests had a High Priest, who was in all things to stand God and them. Now as the Jews had their high intercede for them, so the ‘Lord Jesus was to be fs priest of our profession, and ‘to intercede for us; therefore give some light to this! doctrine of interes we compare these two. And first, consider what agr betwixt Christ, and the high priests of old; betwaxt © intercession, and the high priest’s fniteredssionnd tt." at 4, Christ and the high priests of old, agreed in name, only they but Christ himself is called a high priest, We such a high priest, who is set down at the right hana Majesty on lagh. BE oe ai 2, They agree in office ; that consisted of two parts ation and presentation. First, they offered a sacrif secondly, they presented it in the holy of holies, v and intercession unto God; the ‘one was done wi other within the holy of holies; and in answer theret there are two’ distinct parts of Christ’s ‘priesthood. Oy ‘ UNT _ "The offermg of himself a sacrifice upon the cr The carrying of himself, and of bis blood, holies, or in the heaven of heavens, where he prays in the force of that blood. And indeed his priesthood, is of the two the more eminent, itis held forth to us in the types of both those tw priesthood that were before him, and figures 0 that of Aaron and Melchizedech. [1.] ‘This was that Levitical priesthood of Aaron and his fello holies, and making an atonement there; yea, t height of the high priest’s: honour, that he did tl and it constituted the difference betwixt him as hi 158 priest, and other priests; for they killed and offered the eac crifices without, as well as he; but only the high priest was {6 approach the holy of holies with blood, and that but once (eat. [2] This was typified by Melchizedech’s priest- tood, which the apostles argue to have been much more ex- iellent than any of Aaron’s, masmuch as Levi, Aaron’s father vayed tythes to this Melchizedech in Abraham’s loins ; now Melchizedech was his type, not so much in respect of his blation, or offering sacrifice, as in respect of his continual esentation and intercession in heaven; and therefore the ime clause, for ever, still comes in when Melchizedech is amed; Thou art a priest for ever, after the order of Mel luzedech. Here then is the agreement betwixt Christ and fe high priests of old; in respect of name, both were priests id in respect of office, both had their oblations, or presen- tions, or intercessions with God in glory. We |3. In this point of intercession they agree in these par- sulars :-— € most holy place within the veil; and so is Christ our eat high priest, passed into the heavens within the veil, en into. the holy of holies. . Fi, 2. The high priests of old had a plate of pure gold upon pir foreheads, which was ¢o bear the miguity of the holy ngs, that they might be accepted before the Lord; aud so th Christ bear the iniquity of our holy things. Spiritual nstians! here is your comfort, you are not able to perform iy duty to God, but there is a great deal of sin in the same ; 1 camot hear, nor pray, nor confer, nor mediate, without ich sin; but Christ bears all these sins, even the iniquity yyour holy things, and he presents your persons, and ilyers, without the least spot, to the Father ; he is the angel he covenant that stands at the altar, having a golden cen- ith much incense ; to offer it with the prayers of his saints, | they are acceptable before the Lord. B. The Jewish high priests, bore the names of the children, fiisrael upon a breast-plate on their hearts for a memorial Ore the Lord; and so doth Christ our great high priest, r ae of his people upon his heart before the Lord ctinually, bet iP ee. |. Ib presenting them to his Father without spot, as righ- is in his own righteousness ; Christ loved the church, I he might present it to his Father, and in him, to himself, 1. The high priests of old, usually once a year, went into : . hath set them as a seal upon his heart ; so was the praye ‘seat with his sacrifice, but every day; he lives 1 154 a glorious church, not having spot; or suriaile can oli s thing, but that it should be holy audiwitheus blew omish - Q. In remembering them. The righteous shall be had 4 continual remembrance ; this is, the soul’s comfort in a tim of desertion, or in an evil day; if any cry out, as sometime David did, How long wilt thou forget.me, Lord? for ev j How long wilt thou hide thy face from me?. Let, such a oni remember, that Christ’s redeemed. ones are upon his heart and he cannot forget them. But Zion, said the Lord, h forsaken me, and my Lord hath forgotten me; O no! Cami woman forget her suckling child, that she would not have c passion on the son of her womb? Yea, they may forget, ys will not forget thee ? Cee weer . . « ry ; we my wanes § 4 | _ 3. In loving them; they are near and dear unto him, the spouse, Set me as a seal upon thine heart, as a seal ; thine arm; and then it follows, for love is strong as dé Christ hath an entire love to his saints, he died for them, now he intercedes for them; -he keeps them clo heart, and there is none shall pluck them out ‘of his he Thus far of the agreement betwixt Christ’s intercessions the intercessions of the high priests of old. The difference betwixt Christ and them, and Christ’s intercessions and their intercessions, may these particulars :— «4 Lataal die eal 1. The high priests then were but for a time, but C is a Priest for ever after the order of Melchizedech. chizedech, saith the apostle, was without father, without ker, without descent, having neither beginning of dai of life. That is, as far as it is known; and so without a father on earth, and without a mother i without beginning, and without end; he abides a priest petually, even to the end of the world; yea, and the his priesthood is infinitely beyond all time, even and ever. - oki retibapee 4) in 2. The high priest then entered only into. that p was typically holy, but Christ is entered into that p is properly holy, he is entered into the heavens. ~ _ 3. The high priest then did always intercede f ple; only once a year the high priest entered inte of holies; but our great-High Priest is ascende holy of holies, never to put off his princely, pri ments. Nor does he only once a year sprinkle # 3 — ‘such 2 High Priest as makes mtercession for all sins ; ry sin it boil up to blasphemy, so it be not against doly Ghost, shall, by virtue of Christ’s intercession, be en. In that day there shall be a fountain opened to the of David, and to the inhabitants of Jerusalem, for sin d for uncleanness, i. e. for sins of all sorts. Verily I say ee ee aaron £6. et sins, or crimson sins, sins of the deepest dye, shall by hrist’s intercession be done away; the voice of his blood yeaks better s than the blood of Abel, it intercedes for } abolition of sins. |S. The high priests then interceded not without all these als, viz. a temple, an altar, a sacrifice, a censer of burn- coals taken off the altar, 2 putting the incense upon the fe, | that nr fs of the incense might cover the mercy-seat, ‘sprinkling of the mercy-seat with the blood of the bullock el the esat': but Jesus Christ in his intercession now ads none of these materials, but rather he himself, and his B merits, are instead of all. As, 1. He is the temple ; De- ‘this temple, saith Christ, and I will build it again in zit was destroyed, and God fonnd it an i orifice Cupllidedale’nr it a sweet sivuur, as in a temple. he altar according to his Deity, banbigee ries gift, so doth the Godhead sanctify the manhood. Di thie eatcifice properly, according to ‘the manhood ; ir though by communication of properties, the blood of Sacrifice is called the blood of God, yet hh a the hu- gu! and fiesh of Christ, was the whole burnt-offering, n the fire of his Father’s wrath. BBEis wocrts are the cloud of incense, for so the angel s said, “to have 2 golden censer and much incense, ha jat he should offer it with the prayers of all saints, upon olden altar which was before the throne, and the © of the incense which came with the prayers of the ts, ascended up before God, out of the angel’s hand.” fits of Christ are Pane aera tt ay —— - = a. - ee ee eee 156 perfume Ahir prayers, wn o they fd epee God his Father. . e now, t “ng 1 “ee imercessons, and ibe. intone ons of Ugh ies fo 1 ous etese Wa eetie ad ee ties 1 cee ane kane eaariy RWS PONY of a RET PO sag f peas | red oped pred tee @ak Mt dN sential? Dt weer iy ‘ we J. aod (oul ae ong neta yh ia , ; Wa vay) segative ee 1 dep ptaare 2 Haat & | aad JentiaQye- Fe ii 32 Sh ge esa vend di od.) SECTION BW Ginie\ err val ¥ Wi.O) ; : : ) yell SA nd) er! Bl ; Bia 4 ave Do Batata itdue Sood 1a itl Ag Wide: h ’ ee a Ay Weare pores mes the Properties of ts Teiceenin sion, of Christ a» PRE stam. VE vophaher aaleee wat annrciy he oid Wruar are the properties of this pa ssion of J Christ ?. I answer :—1. It is heavenly and glorious, an : appears In these particulars: — f — 1. Chri ist doth not fall upon his knees before his re one for another in this life, but out of publi tion. There is one God, and one.m 4 man, the man Christ Jesus. 3. ‘Christ a Det, out of mility, but out of authority, which is the desiri so as withal he hath a right of bestowir ; it as we it, 4. Christ prays not merely asan but pitiation too; Christ's spirit is an ‘ceed but only | is advocate and propitiation; Christ's bate yo on earth, but only Christ in his person appl heaven, and furthers the cause of our sal in heaven. In every of the these. respects we may intercession is heavenly and glorious. .. ».. . 2, It is ever effectual, od p revailing.,. hehong h toi ntercede for us, so he ey a aig tp.eqn us for which he intercedes. I will pre seis : he will g give you another comforter. I go m sae tle 7 wil not come unto you, but of I depart him unto you. “If Christ prayed on €ai 157 heard but if Christ prayed in heaven, we may be sure. the. Father ever heareth and answereth there; when Christ as nam prayed for himself, he was heard in that which he fear- th; but now Christ as Mediator, praying for us, he is ever ieard in the very particular which he desireth. _ 8. Itis of all other the transactions of Christ, till the ery end of the world, the most perfect and consummate ; | ood SECTION V. 4 Wherein the Intercession of Christ consists. HEREIN more especially doth the intercession of Jesus - arist consist? J answer, in these particulars — ! ‘1. Christ’s intercession consists in the presenting of his son for us; he himself went up to heaven, and presented self ; the apostle calls this, “an appearing for us; Christ /$not entered into the holy place made with hands, but tnto heaven, now to appear in the presence of God for us.” elieve there is an emphasis in the word “ appearing for us.” it how appears he for us? I answer, 1. Ina public man- '; whatsoever he did in this kind, he did it openly and bhely; he appears for us in the presence of God the Fa- =; he appears for us in the presence of his saints and an- a Pee ¢ gels ; heaven’s eyes are all upon him in ‘his appearing for'w 3, He appears for us as a mediator ; ‘he stands in the middle betwixt God and us; hence it is, that, he is God-man,’ he might be a mediator betwixt God and man. 3: | pears for us as-a sponsor, and a pledge; surely itis fort for a man to have a friend at court; that may own «h and appear for him ; but if a friend be both a mediator | surety, a mediator to request for him, and a surety to enga is'a surety to engage for us, as Paul was for mediator, F beseech thee for my son; Onesimus, and a sponsi If he hath wronged thee, or owe thee ought, put that ont account, I will repay it. Sovis Jesus Christ for his saint he is the mediator of @ better covenant, Heb. vii. 6. A he-is a surety of a better testament, Heb.‘ viii xxi. 4. appears as a solicitor, to present and promote the desiresai peace, saith the apostle, that is, the author of our pe purchased our peace, and he maintains our peace wit to this purpose he sits at God's right hand, us, and to maintain the peace and unio | betwi therefore being justified by faith, we have peace with through our Lord Jesus Christ. 2. His work is to intercourse and correspondence ; and surely this «is" work also. By him we have an access unto the In him we have boldness, and access with confide word access doth not only signify coming to God -i 159 all that resort and communion which we have with Go ce suffered for sins, the just for the unjust, that he might peti us to God... This benefit have all believers, in and by ant t; they come to God by him, they have free commerce : | ‘tena cle \ediacined by faith to Christ ; according to that, Christ had — intercourse in heaven. 3. His work is to reconcile and up differences; and this is Christ’s work also. He veth intercession for transgressors; he takes up the differ- aces that our transgressions make. betwixt God and us. lis work is to procure the welfare of his people or state \where he negociates.; and this is no less Christ’s work, for he, seeks the welfare of the people, he sits at God’s. right hand to intercede for them, and commending their estate to ais Father; he makes it his request: that his members may ve a continual supply of the spirit of Jesus Christ, that they nay be strengthened in temptations, confirmed in tribulations, lelivered from every evil work, enabled to every good duty; ind finally preserved to his heavenly kingdom. s wounds, death, aud blood, asa public satisfaction for he death of sin, and as a public price for the purchase of mur glory. |, We read in the law, that when the high priest went within fhe veil, he took the blood of the bullock, and sprinkled it with as finger upon the merey-seat eastward ; and before the mercy- eat he sprinkled the blood with his Singer seven times. Surely: hese were patterns of things to be done in heaven. Christ: tat was slain without the gate, carried his own blood into’ ae holy of holies, or into the heaven of heavens, for by his ‘si ‘were; upon the mercy-seat, i. e. he applies it, and ob-' ulus mercy by it. By the blood of Christ, God’s mercy and! Stice are reconciled in themselves, and réconciled unto us,- inist’s blood was shed upon the earth, but Christ’s blood is. inkled now he is in heaven. ernal redemption for us: and thither come, he sprinkles it,, d ' od of the) Lamb, ain from the foundation of the world, why, this is that. ,2. Christ’s intercession’ consists» in the presenting | of © an blood, he entered once into the holy place, having obiained, OF Cee ET Qe ee — ere o Blood of sprinkling, that speaks better things than t Abel. Tae. that Chito’s blood hath a tongue; it sp it cries, it prays, it mtercedes. | Christ’s blood crieth makes a loud cry, it fills heaven and earth with a noise ;y the Lord’s ears are so filled with it, that it drowns all of sounds, and rings continually in hisearsy I will not say, that the very blood: whieh Christ sh ed of the cross, is now in heaven, nor that it speaks in heavy these cryings are merely metaphorical ; yet this’ I maintain real and proper, that the power, merit, and virtue of Ch ri blood is presented by our Saviour to his Father, both’a public satisfaction for our sins, and as a public pricé for’ purchase of our glory. a oi aba rate wily 3. Christ’s intercession consists in the presenting of will, his request for us, grounded upon the virtue of his g rious merits. Father, I will that they also whom ti given me, be with me where I am, that they may b glory which thou hast given me. This was @ piece of prayer while yet he was on earth; and it ts a’sun Christ’s intercession, which now he makes for us glory ; he prayed on earth, as he meant to pray for he came to heaven; he hints at this in the beginning prayer, for he speaks as if all his work had been done on ‘and as if then he were beginning his work im heav 1 “have glorified thee on earth, I have finished the wo “ thou gavest me to do; and now, O Father, glori “ me with thy ownself, with the glory which I had w “ before the world was.” ; Ay tito eS? sre ke 4. Christ’s intercession consists in the presenting our p sons, in his own person, to his Father ; so that now { cannot look upon the Son, but he miust beliold the sain his Son; and this: was shadowed out by that ac high priest, who went into the holy of holies, names of all the tribes of Israel upon his rs, a his breast ; and this the apostle speaks by: him we have an aceess unto the Fathe Ihave boldness and-an access with confidence. We in the law, that Aaron was to put two stones upon shoulders of the Ephod, for stones of memorial unto children of re and so pink ae to bear the names fore the Lor on his two shoulders for a mémorial: ~. pot: Aaron wid to' bear the aa of the’ eh Idi in Israel in the breast-plate of judgment upon” “i oie ool ky Se aoF < ny ah 161 then he we into the holy place for.a memorial before the Lord continually. Here we find the names of the twelve tribes of Israel engraven in stones, which the high priest mally took with him into the holy place, when he appeared sfore the Lord; a lively type of Christ’s intercession, who being entered into the heavens, there appears in our behalf, and he presents our persons to his Father, bearing them, as ‘it were, upon his shoulders, and upon his heart ; thus Christ 3 our persons into heaven, ‘and represents them in his own person to his Father. Secondly, we find im the gospel racious promise, that by Christ we have access unto the er, and in Christ we have access with confidence. Here word access, signifies properly a manuduction, or leading the hand to God ; an introduction or bringing into God ; luding to the custom in princes’ courts, where none may ome into the presence chamber, unless they be led, or brought in by some favourite, or courtier there ; thus none ‘may have access imto the presence of God, unless they are brought in by this favourite of heaven, the Lord Jesus Christ; whose very office it is to bring men unto God; he takes us the hand, and leads us to the Father. 5. Christ’s intercession consists in the presenting our ies unto God. Not only doth he take our persons, and lead is into the presence of God, but together with our persons : ents all our services in his own person. Alas! all ‘pur righteousness are as filthy rags, but Christ draws out the evil of duty, and failings in duty, before he will present them nto God. And he observes what good there is in any of F duties or performances, and with that he mingles his own ayers and intercessions, and presents all as one work inter- oven. or mingled together to God the Father. It is Jesus, and only Jesus, that presents our prayers, and sanctifies our yers, and mingles our prayers, with his merits, and so ses them penetrate sweetly before his God. 6. Christ’s intercession consists in presenting our plea or in heaven, to all those accusations that are brought in ast. us. And this I take to be the meaning of the chal- Whe shall lay any thing to the charge of God's elect ? st that died, yea rather that is risen again, who is even at tht hand of God, who also maketh intercession for us. t intercedes, and who shall condemn? Christ takes off usations, and who shall charge? If sini, or ‘satan, shall to accuse, our Jesus is ready at God's right hand, ) 7. vou. 11. Fat" x : It is-God that justifies, who is he that condemneth? It is 162 to answer all, And in this respect hes t advocate ; if any man sin, we have an advocate @ ther, Jesus Christ the righteous. We have’ an adv pleads. for us, that answersfor us; that ima way of equ grounding all upon his own merits; calls for the pardon eur sins, and for the salvation = our r souls. anth# ot ae a : t¢ rere “ ee SE sae w tae How — Givi’ bres a ; How powerful is Christ’s intercession, with. God. will appear if we consider : iy ae +A: _ 1, That Christ is our great High Priest to God; such an High Priest, who is set down ‘on the right ihe Majesty on high ;. now it was the way of God to lend ear in an dis aloe to the high priests; / Samuel t unto the Lord, end the Lord sent thunder and rain And ail the people said to Samuel pray for poo the Lord thy God.—And Scovel unto the forbid, that I should sin against the Lord in. ‘coma 4 for you. Now such an high priest as this, . though with more eminency, is Christ to God ;:he intercedes for his. ple, (God forbid that. he should ever cease to pray for k is ple) and be hath God’s ear in am especial ‘manner ;. if God lends his ear to any one, it must needs be to th Priest, because of his office to intercede bapness 3 ery his people. Christ stands next to a as our ig Priest; and therefore he must needs pr every petition he puts up for us. >. 5 Bee : . That Christ was called to this office: by. God. .€ lor: ited not hunself, to be made an High Priest 5 .n but he was called of God, as Aaron was; it was ther that designed him to it, and that furnished hi and that invested him in it; The Lord hath sw not repent, thou art.a priest for ever, after the oi chizedech. Now to what purpose should God this office, but especially to intercede for them; to: was willing to communicate salvation? Surely t ie |] -. - tae oe } ‘engaged to hear the Son, in that he is am high priest to God, dcalledto hisofiice by God. =| as . That Christ is God’s Son; and that is more than God’s priest ; he ishis beloved Son, his Son that never gavé es for a-man, he is most like to speed ; if a child do but my Father, my Father, he may prevail very much, espe- ly with a father that is tender hearted ; Jesus Christ is fe precious Son of God the Father; and God the Father is ir and kind-hearted Father, how then should the inter- tessions of Christ but be most powerful with God! All the lations of son and father in the world are but a shadow. of ls relation betwixt God and Christ; it is so near that gh they are twe, yet Christ speaks of them as ‘one, F ‘my Father are one ; if then the Father should deny him ay thing, he should deny himself; or cease to be one with s Son, which can never be. Christ is God’s Son, his natu I Son, his beloved Son. This is my beloved Son, in whom ft am well pleased, saith God. © then how prevalent must (Christ's intercession be with God! ‘ 4. That Christ is God himself; how powerful in this re- gpect must his intercession be unto the Father; it is true at Christ is another person, but one and the same God with Pather; Christ is the very essential, substantial represen- | of God himself ; Christ is the-very ‘self of God, both dsending and God sent; Christ is the fellow of God. ake, O sword, against my shepherd and against the man ts my fellow ; nay, Christ is God, and not another God, e God; God of God, Light of Light, very God of very begotten not made, being of one substance with the Fu- whom all things were made. Can we imagine now God himself, should be denied-any boon of God him- mand ye me, concerning all the work of mine hands ;” inot God much more say to Christ, “ Ask of me, and I give’thee the heathen for thine inheritance, and the fimost parts of the earth for thy possession?” We have it now so near, that if God be God ; and God be otent, that he can do, and can have whatsoever he ‘then Christ being one God with his Fatlier, he must re y tad 22 sa" payis &. SEO a ‘ ite Mebietreds teud fc vpoe. ‘ a the least offence ; sure then when he comes and inter- ‘Tf God sometimes ‘spoke to his servants, “ Ask of me, . me AS a Ra Meus oat te es mt Lpag do tf i te? : gf o. BR RG Se A ' at og ye Ree ‘SECTION Vit. ot ag 4 or Le i pave of sf ee ee | 4 . “ot the Reason of Christ's Interesion. if yj PY aad oi are the reasons of thie ved ireiendbineat Chris yee for his people? Tanswer: © 9,9) > ~ 1=It is the Father’s will that it should be'so ; he call Jesus Christ to his office, the command of God is upon Ji sus Christ ; Ask what thou wilt for thy redeemed ones, I wi ingly engage myself to grant, only it is my pleasure: Should ask. As sometimes he said to the house of ‘Is the Lord have spoken, and will do it ; notwithstanding yet for this be inquired of, by the house of Israel, to doit f them: so saith God to Christ, J the Lord have spoken: will do it ; only my Son, I will be inquired of by t look upon this as the main reason of Christ’s Even so, Father, for so it seemeth good in thy sight. a 2. It is Christ’s own inclination to do this office. W is the will of the Father, is the will of Christ; so. that wh “the Father would have Christ own, he cannot. but. owl a5 ‘the same spirit is in Christ, which is in the Father; at “the self-same measure, As Ged i is ‘captivated with ‘wards all captives, so am I, saith Christ. As have all be saved, and to come to ‘the kno ‘truth, so would I too, saith Christ: the same of love ie fluctuates in my Father's breast, i Je, I and the Father are one. 8 Ne ane . It is Christ’s love to his saints; hei n rer ever. They are in covenant with Jes , fore} m nearer rclation than. any others ;_ Cie * are called the portion of God, the treasure of ‘ culiar people of God, those that God , themselves In, those that God and Christ ha y " pride of God the Son, i in some > respect 1 nea " themselves, for the angels are not so married: to mystical union, as God’s people are. reese is i that those who are. so very dear to Christ, 8 sh prayers of Christ? If they were so much im his: he shed his blood for them, will he seni. nt 165 ‘tan! O ves! to this end he carries them on his breast or heart, as near 23 may be, that they may be in a continual re- en before the Lord for ever; his ad love compels to this office, to imtercede for them. - 4. It is Christ’s compassion that: camncths indesicenicin: such-an high priest, saith the apostle, as cannot but with the feeling of our infirmities. He was in all ed like as we are, yet without sin. When he was he felt our unfirnsities, frailties, miseries! and as m that hath felt the stone, or gout, or fever ; ie felt. soul troubles ; cannot but compassionate those | that are in the like condition ; so Christ having had the ex- . z oie of our outward and inward suifermgs, cannot but om passio us; and hence it is (his very compassion is ; See ieltes detewcesdes tp kas Folie a oat BERGAL Itis oh e rved that the very office of high priest, was to with S ipiegic ok God: only in the case of the death of his kindred he was not as others, tos sympathize or mourn; but mall conditions ; in all our aftictons hes aflited I e Christ hath carried a man’s heart up with bir to hex ve ea: and though there be no passions in bim as he is God; #t the flower, the exeellency of all these passions are infi- Unitely in him, as he is God; he striketh, and trieth, and yet he pitieth ; when Ephraim bemoaneth himself, God replies, Se eka pay dart son? 4s he a pleasant chiid? Fa mae 26 him, I do earnestly remember kim still, there- pre my bowels are troubled for him. Surely there is a vio- ce of heavenly passion m Christ's heart, as ees See Boek ees prs t Oo ons towards men. O that tempted souls would cr this! It may be Christ is giving you 2 cup of tears ad. Se ba chided tap. eka keas wht bowchs, what tarn- — of heart, what motions of compassion are im Jesus Christ 2 while? Those who feel the fruit of Christ's mterces- a Hi Dok BH SECTION i 2 we , 1 ; “ae hike Use of Exhortation._ ad Byres ; Hs: thé ministering office of the angels for then do your duties of communion with them. this ordinance! Why, here is an ordinance of gearce thought on; the angels minister to saints almost, if not altogether, forget their owe to God and Christ in that respect. are you ignorant of such an ordinance? and yet are you negligent? If you are sin that your ignorance is of pure negation, a position, it is then high time’ to discover this Jinéss to you, that you may be in the ‘exercise 6 Yet unknown, or if'you: know them, and ‘theni, it is then high time to rouse up stir up your pure minds by way « may be mindful of the words which we the holy prophets, and.of the commandme 947 ee 1 ¥ * “ c four Lord and Saviour.” Howsoever the case stands with mi, I beseech you here, learn, practise, and make use of dered of, viz. that the good angels (the chariots and 8) Should relieve'us, as they did Elisha ; nor is relief truments of their parts, yet is it not sad that we shoul \ey are messengers, interpreters, (even as the angels, and refore are called angeis, Rev. i. 20.) their office is to de- unto man his righteousness; to pray men in Christ’s to be reconciled unto God; to gather together the 8, to be Christ’s paranymphs, to deal about getting of a ife for the Lamb, to cater for heaven, to bring in custom the kingdom of God. Ministers and angels are in the same employment. Now were it not sad, that th rs of Christ should be neglected or despised? What have ministers? Is there no use to be made of such an ce? The apostle tells you, you cannot haye savin dge, regeneration, or faith, without their use. I Ed what God may do extraordinarily, but this is God’s 'y way : How can they believe on him of whom ba | ot heard? and how can they hear without a preacher % say the same of angels in their way, for they are ' and living instruments, they are ministers of God. y administer to us saving truths: an angel told that ws of the gospel, Behoid I bring you good tidings of "which shall be to all people. And shall this ordi of Christ be without any consideration how we may elve good from it? God forbid. Ft = The angels are an ordinance ever present ; some othet ces may be taken from us ;.men may take from us sc lake no use of them? Ministers are an ordinance of Christ, — ss - 948 < pis nu vicigian we. cannot enjoy then, but they ca 2 ek s the exccedjngly struck with me: “The good Loi for that. amongst my other offences, I have su so much to forget, as his Divine presence, so of his holy angels. It is, confess, my great sin, ' ha filled my eyes with other objects, and have been slac turning praises to my God for the continual assis those blessed and beneficent spirits, which have, rs ciously attended me without intermission, fron the first | of my conception to this present moment, r shall ; T hope, absent themselves from my tutelag till they shall have presented my poor soul t If a. good. man of a holy gracious spirit w them, that he was fain to ery peccavi, I sin, end the good, Lord forgive me. Methin prevailing motive to work on us, 80 to converse to perform our respective duties to them, as h in without intermission they wait on us, hoy is itt out number who should forget tlio andl tel 3. The angels are an ordinance impr of Jesus Christ: in this respect there is. with other ordinances: it is true thetaee Ee dne assembly to two divers employments at one ane time, unless they be subservient the one to the itis, we blame them, who coming ito, our” when some public ordinauces are im hand, they bet selves. to their private devotions, and will not without more ado, compose themselves to jo that ordinance of. God which is in hand: we ave Set a sent: clash, only angeluinistratign, id rs will, not hinder, but further our religious : and angél-administration in civil affairs will not naked ay ey peta business. 1. In religious services the ls are assistants ; 5 it is said, that they suggest suitable, able, and pious thoughts. at such a time: when Cor- was praying, he saw an angel, saying unto ‘him, thy i and thy alms are ‘come up for a memorial before tod ; and while.Zacharias was. execating the priest’s 3 otis ore. God, there appeared unto him an angel 0 of the ji the right side of the altar of incense, saying, th y.prayer is 2ard 2 Tn civil affairs the angels are assistanis; they s shall -th in all thy ways, in thy vacation, or particular call- y herein: is the excellency | of such an ordinance, Ris an, addition and Improvement to val. other -ordi- Larguument, sufficient to bind us to our. duties in $ in tout. ; inistration, ‘aad our communion with ae? in_ opposition to satan’s Fea and: ir “with them, it were evaugh to amaze ghia 2 the! owers and principalities — that e re they bat 9 weak, they were less. consid ate et restle not against flesh and blood, saith the ay ape tle, uf vid ae spirits, yea, against spiritual wickedness in Novi ss. And yet as great as the-power and policy of de i in heaven, Michael and his angels fought against the dra- and the he dragon ‘fought and his aigels, and prevailed not. saw an angel come down from heaven, hota the bottomless pit, and a great chain in his hand, d on the dragon, that old-serpent, which is ae and bound him a thousand years. Now here is ement to our duties; not only God and Christ, e saraye finishér of our faith, but even is »d angels,. proportionable to the o atend with them, and stand ‘most valiantly on at 5 Op» 4 ‘wt Age 7 of communion we! e owe ‘the. an- ot? answer, 1. In general. 2. ee sinig4 pent wea our bade = ing , they are less in power than the holy angels: There was © betwixt thei ministration and our duty; and they answer: Gnotber, asin the glass, face unswer face: if they’ serve certainly there is something of service that we'owe God them: as'the Lord could’ say, Ff T be a Father, whe mine honour 2 And of DP bea master, where is my fear? if the angels stand in any such relation towards ws, it’ cat be, but proportionable or suitable duties are to be perfe by us. | ; 35 WSS a nee eae ee ; 9, In special: as the kinds of their’ ministration: diffe Several times, So are we to observe" their® ministratic these. times, and’to return suitable'duties. At the first ¢minister in one kind, and ation ‘invabeies in another. as our several needs are at several’ , 8o are their se ministrations at these times. Ex. gr. When'I was in my ther’s womb, they’ ministered thus hi and when I was | and ‘yet an. infant, they ministered and when | grown, and come to riper years; they tered ‘thu when I die, and go out of the world, they will minister and ‘when I shall rise again, and. come to ju will minister thus. Now here is my duty, 1 Oo} their several ‘ministrations at those several times. 2.'"T turn suitable duties at times seasonable, as [vam in thei son to perform all other duties) ~ yy shaw + bye as | a } ( 2 Je nah Bog Bi ‘iy : _ ete . “3 srk ta 92S, ont * ; Kail 2353 A POWs Wiis VG as Wn» Saf et “T= a _ + 7 . j eR IDY Mies ; wo” Ck aie Fae ¥ Bi “Aunn this is that Special use which I aimed at, + had at first’ in my eye when I begum this work; at 1 ‘of direction, wherein I shall first lay down the off ‘gels; and then our office. First, what they i gnd“then what’ we must do in our times sig) 4 / 08 1 t oO ont 7, 251 iil ISTRATION oe: patios Meee bs We, So hid “aula of BER y eet 20? aired Ex yaa deta eat iy < * mati Lovey ition | Mise praise: bs es OU) 507 Acces 8 D> tgihed Ok US a> its Ber Bea had f aoe & ya £4. 4F eg b ag pt gee “Pime’ when the Padi al wei ti * Minis : » la mien _ tration. ae te? pyvbo has Tie ree Hpereheeny frst, period wherein the; angels minister to heaven's i is from their quickening in the womb, till their birth, » and fir se Bee. the, ministration of angels at this condly, learn, and Practise we those several du- ally concern the saints in that respect... tenon a6 angels in that, period, Most pro- n they b begin their ministration. ~ The fae questionable; some would have it rst, hour of conception, They have ever “ths saith one, without intermission from 1 conception _ this present moment. i usion: of the soul, Their care begins, on as ny e child is quickened in the womb, for peter. distinct charge to look after. bee of the elect; God revealing to the angels are such, by requiring their attendance on them then, > e >) ae Leen owes wy) ve - a bys Fem 2. & Ee) Bieh 14 ua .2 SEAR "4 BY FP Aah wie } sus Sha ay ; es te neil o id A at s aaa From their birth to the end’ of their life, saith Zanchi , angels are assigned of God. to Nauti the elect. Others the baptism of infants: ‘Origen, -counting many opinions, doth mention «this; - which 4s very 1 able, for then it i in the power of te re ree ea ‘baptism, to say when the angels’ shall begin theit office over their children but the elect are as precious and dear to God before, asa the ordinance of baptism. Others at the time of conver Of which two reasons are givens) 6 06 oF) eed ee 1, Because the;angels know not the decrees before, ‘election ‘be declared imconversion: but SeMse rs rf . Because in the state of nature.a man is under of God, and ‘is vexed with evil spirits that hurry him: te and rule in the children of disobedience; butalthe igh cannot be denied, yet God is resolved: ill his elect. have invisible supports against 'satan, to:preserve them cha as chosen vessels, against the time that-he shall manifest: self unto them ; and it is sufficient to angels, that God | their attendance, and that hereafter they shall discerm s fruit of their attendance. For my part, amidst)all th ferences, I close only with them who. say, thatthe. e begin the execution of their charge when the soul-is inf and the reasons are solid tlw a 4. Because the child hath then a distinct | ing 0 owns 0 ge sith TR Ee Sa ie © @, Because then it is a person consisting. of- ‘soul SEER es: the’angels'are servants, taketh date thence Thon “me, saith David, in my mother’s womb.’ ” ‘Lo ing our bédies,and creating our souls in ovr moth ‘did then cover his: tender work with his mighty power all inconveniences, as with a shield ; and the ore th the angels begin their ministration.!"' 1) yin © # ; ee P b epetes eta eh ot p fs a4 Anak Pity body.) ' Dae © 3, Beeause God’s providence over soul ’ WES. ds te 4 oh PAE Phe wih ds ete 1 tees | 3 snayigrdshes eb? Se Ome gains tif a Ss - > . P ae & Ey el gifs ’ : ; 6 —sce st : et : a % we ages ~ sterion it a fe bs ot laf i! were oyu pertt, 7 We be 7, nee . irs ee aie rae j > pe Of the Baer of Angeladninisration at that Time. : ee}, ay gel T how do the angels minister at such a Sinte I answer; sep, preserve, defend, deliver, sustain, and strengthen ‘he k shieay: even in the womb.’ I cannot think, that they ve only one office at such a time, but that sometimes they them for good, and sometimes. they.deliver them from L" The case stands thus; in the creation or infusion of i (which is all one, for creando infunditor et infun- do creatur) the angels receive their commission, as if, the j say, Come, blessed angels, here is. a. creature anil at last fill up the room of some fallen‘ar ngel, and hen 7 | be like to yourselves, ‘and 3 you shall, bee it_as ae ve outeelves, but in the mean time, it, is-my: pleasure wt should minister unto it, and keep it safe :which ner ait; ‘but ‘they are ‘promptaaia: ready to.do sa: Tis eerie esy* seg its @ may wonder at this, that the @ 1s should thus minis- Re cat after his fall which they =e cero nar H¢ollation: betwixt innocent Adam, second:Adam;. eneey ‘avd old Adam, it is said, that the ang minister‘unto, nor keep the first Adam, befor he.was iu no danger, only they loved bim. ‘Th ed ministered to Christ, the second Adam, dade id not keep him, for he was Comprehensor as well or.’ Christ i is the head of angels, aud therefore he -is ot kept by them; the angels now minister to the renewed amr tye they love him, and keep him, and yet this-argues prerogative ‘that the saints have above Christ, but eir weakness and wants, that they have need of the to’ preserve them, as young children stand in need of a trae pos them ; but as for old Adam, or wicked yates, the angels neither minister, to them, nor love nor keep them, in respect of any special and ‘particular @: it may be the angels are sometimes ministers of ward things even to the wicked, as the angels brought nm manna in the wilderness to the bad Israelites, as well Ya fee ets as good; but they have not that potiieuiel lt care of the wick as they have of the elect of God; they come not up a down the ladder, Christ, to minister to them, as they the elect. Now this keeping of the elect, is not only m | 7 but all the while that they are in the saduanr or ih for toner slesties bolt “2g, ‘Ap dacient matron ‘pigae ta ) lefe off bearing for about the space of twel: jutiexpectedly gave her to pote sil pprehen Jet? nothing but ill health, purposs ike »; but the mght before, ce It e éhild stir'in her womb, and. ‘th Al “eed n-and Sarah, seh Ig nat they should have a son: in viii 12. ; © 2 Phree godly women in the island condemmed:to be burnt-for their religion, them: — great pops vet pei ‘she awerevall “three in e, the ‘of t swith the'vehemency-of the flame, the infan child) fell into: the fire; which bemg ca d —— he ‘comiianded it to be had back,and thro eby ‘after it was bo and, ct ‘it real lee ie fy RLd oe aad aed & ta, 3 Se = 5 .. |. , we 256 - | ‘ eh F nil a ae: ‘ ne kigd io uf ; Tiegh eB, ek SECTION Woes yo i? suc core 1s OS See : ’ fet ' th, Of the Duties that concern us in this Respect. * Tue duties that concern us in this respect, are either s’ duties, or children’s——— _- oa si . For the parents. Naik ' Parents may rejoice at this, that the holy angels ‘attend ‘lizabeth was filled with the Holy Chas, Be in P fi od’s Spirit. bis! ® t. \ ch more i wom ) Lord guard them, and let ve n 256 but, gave direction, If thoa wilt per a burnt-offeri thou pa offer it unto the Lord. els Petit his a unto, nor worshipped, Rev. xix. xxii, 29. Bu reference to the angels, we find Manoah praying and unto the Lord, and if he prayed for angel rection, | much more may we turn the AIS ES ers for an ‘protection, and aay to these poor infants yet unbe 2; For.the children or parties themse nen grow! 1. Let them know and be_ es dams ee re it keepers. When David considered how, he was ma and. curiously. wrought ia thelowest parts of | covered in his mother’s womb, he cried out, Maroellous thy works, and that my soul knows right well.. Tris not ene to have angel-keepers, before we are bo ut Fe should endeavour to know.them,: it is sa porant of sucha glorious truth; surely God woul with his works, and to bear witness of what 2, Let them praise God for the in the womb. _ Thou art,he, saith David, . the womb: and thou art he that aaa in the, x The Lord doth many things for us, which at that im he doth them, we cannot observe ; it 1s our duty therefo Jook upon them afterwards, that they may furnis matte? of praise to God. But why is not, p:aise render the angels, as well as to, God? . Becaus: God , his glory to another : angels must. Beg Bl must not rob Ged of his praise ;, whatsoeyer in means the Lord makes use_of, the. spir through them, and looks on God, and gives hi You that, hear. of this angel-ministration an the} praise the Lord! It is, if you rightly a ; rehenc thered wonder, and so glorious a w: a oF serves perpetual praise from you for_ “on art he that preserved me in, and | 20 ‘me bowels; my praise shall be continually of the 3. Let them act their faith, and trust in. of this: to this end are all the expenier ce bis saints, that they might store up thei more: O then among other experienc make use of this, for strengthening of } my hope, O Lord God; thou art my trust fro by thee have I been halden up frum the wom makes assault after assault against faith, so should: wark after bulwark, for defence thereof: after we P= ate x: I vother imen’s. ‘expericices, we should recount ot owit- ces of God’s care towards bs and make use of pi : yea in bast with before - a8 ti hi f Paice ‘vn dud’ guard me by the angels, and therefore Feur IT but ie t (How am I forced to acknow- that the Lord never leaves me, even when T least per-- his ace” Here i is mighty Giltours getsedt for. ef thein love God and Ki angels, ior this Saly panies of the angels. Ancient love'i is a loadstone of love ; t but a litt ball ‘om our ae bein ning, and therefore we ‘bi € ve them again} hy ig g consideration rod t Wber a ie us in the womb, took up his et § ed his s spirit ;, ;. yea, he was so exceed! ly taken wi ee not leave it off. — Thi ee n iy nce, et being unperfect, and in thy bo : ritten, which in pete ‘ashiong rye ere was none of them ; ‘how pr § ar 3 “u ni te God how great is On of t em f Id , they are more in number ria ds. ee: 7 ee ae Oh Sa ‘souls. were) + nih oh tie yh spiritual sens m2 rer e 7 yettous sare Hp ee nts unt your Lee cod wel . > 7 ¥ 4 . RAE TA) SME 98), 298, PF pan HG} ae i oi I ig 9 oftdle os 2. ois ¥ VN ve Thee b y oviy Bee SPOLRIGNT 1 wist (fils eu , p : Le $ tere 1 Le TtGE rey - Ot ey? Ba 4 > - mi Ye dit Hobie te aye plas the fhe Feigiieh fs al Aw Phen nba Sral'dv som, Stott 34% 4H ' 1 23h ee “vou. ii, 2x 258 " Srp eaten Sr A oy) scaler ov CP eo’ , ita i A QA LIQ "eS Ray Haley | dys | wea GPs Ppl be eye . : > ‘ e * t yy } abs “5 2 y ‘ yest peepee y - Oe Sn Boia gh 2, < + 1 uth alee ty ot gate ae : ' Serotec “I SECTION (B00 8 iia! fab Mai ; * iT 8 Eee PA AE typ ¥ TOT : % On PTo Saga a . ery) hee ‘ any CEN UD Of the Ministration of Angels in our STARE “OM Hie Re Infancy an Aeon’ ae ¥ Aah ie : r ; ATES’ Sas ¥ i : ay fol ge t 2 : il fal 77 /. and CE Aahal ye Qn “Mm, Res. : little in stature, as the little in grace, parts, or little in their own eyes, all these have their angels, and therefore be despised. When Christ was but a! the Lord dppeared to Joseph in a dream, take the young child and his mother, and flee be there, until I bring thee word.—And when Fi dead, the angel appeared. again unto Jo eph, in I ing, arise, and take the young child and his moth into the land of Israel. Thus pyc eradle by an angel. -When Hagar had not reteiy fou 259 , her child, she cast the child under a shrub, and she went sat her down over against him a good way off, saying, let ot see the death of the child: and she sat over against him, lifted up her voice, and wept, and God heard the voice of lad, and when the angel of the Lord called to Hagar out aven and said unto her, What aileth thee, Hagar? fear for God hath heard the voice of the lad where he is, arise, ip the lad, and hold him in thine hand, for I will make reat nation ; and God opened her eyes, and she saw a of water, and she went and jilled her bottle with water, gave thelad drink. Here was an ahgel calling, com- g,, and directing Hagar in her child’s behalf: or if gar and Ishmael were not elect: when Jacob blessed the | 9 sons of Joseph, he said, The angel which redeemed me Ul evil bless (or keep) the lads. Many think this was at angel of the covenant to whom Jacob prayed for a. ng on Joseph’s sons, and the rather because he is said deem him from all evil, which is properly peculiar to Christ ; but others say that this form of prayer was ‘interpretative kind of imploration, that’ God would r keep Joseph’s sons by his angels : and for that of ing, if this was spoken of eternal redemption, it were peculiar to Christ, but Jacob, saith a late writer, here of redemption, and deliverance from temporal hich is confessed to be a main office of angels —And stom, Basil, Rivius, Mercurius, as he cites them, quote y place for the deputation of angels, a ———ee SECTION II. ‘ “Manner of Angel-ministration at that Time. i 4 a ae | how do the angels minister'to us in our childhood ? Le as ( “SNe SAB 5 Keep us from evil: where it not so, into how yers'should we fall? | Indeed, a wonder it is, that t children are not disfigured, and lamed with bruises and of a especially appear. "To th cited by the aforesaid author, sayiiig noxious to such and so many dangé miich tampering with such tender thing fut angels themselves : their invisible ‘hands are doing for them, when we little t of any stich matter. It'may be soine are sick, and yet # ver, and ‘wé attribute it to this or that means, w the instrument was an heavenly angel. “ our divine Seneca, “ there are many thousand events whi common eyes see nothing but nature, which yet are “by the ministration of angels: as when sudden ¢ « wrought at the pool of Bethesda, it might perhaps b “buted by many to some beneficial constellation, but “know out of the evangelist, that an angel descende “ moved the water, and made it sensitive: where « probability of second causes in nature, we are ap’ “fine our thoughts ‘from looking higher, yet even t “are many times unseen hands.” How much more w the work is above the power of any secondary cause? Pi carries its own evidence, without dispute, that if it be no nature, it must needs be of an higher efficacy. Ex denny we seen a poor weak child raised up from when all natural helps have given him up, then gels of God been his secret physicians, ! . # 3.. They teach and tutor us: some think, that angels: do ) little infants. to speak and go, but howsoever, they are as rs and schoolmasters to them. Zanchy compares them ‘to nurses, and then to schoolmasters, that they may in- yuct then, admonish them, correct them, comfort them, de- iu them from ali evil, and provoke them to all good. Midst all their offices, which are almost infinite, this I be- we is the angels’ care of little children, that they be brought n the nurture and admonition of the Lord. Heaven is ace whence many good angels are fallen, and the good would have these places filled up again with saints, they take care especially of their soul, tacitly reveal- to them the mysteries of grace, not so as if the angels’ e were to preach the word; that mivistry is not com- ted to them, but to the apostles, and others called to it; it is, at least the angels’ care that both children and adult be taught in the church by men appointed and pre- by the angels, Thus the angel spake to Philip, when s to preach the gospel to the eunuch, saying, Arise, and yards the south: and another angel speaks to Corne- , saymg, Send to Joppa, and call for one Simon, Peter, j0 shall tell thee what thou oughtest to do. If the angels are our ordinary preachers, lest they dazzle us, their, bright- s being unsuitable to our weak conditions, yet are, they instruments to provide preachers for us, that by them y be instructed in the law of God, and mysteries of the And something more the angels do, im that they to infants, pious thoughts, and tacitly proyoke them hat the Psalmist’s saying is verified, Out of the mouth s and sucklings hast pa ordained strength. "Thu e children cried in the temple, Hosanna to the son of and therefore the priests and scribes were sore dis- Jesus made their apology, sayings Have ye never of the mouths of babes and sucklings hast thou per- praise? Certainly those hosannas of the children waye ‘ature, or acquired parts, or parents’ education, and re they wert taught them by the angels. ous life, and draw out of them such gracious holy a JExreriences. _ 1. For keeping us from evil. An infant being laid in his bed \ near morning found out of the bed ar tools, enough to have killed him, he. wa sta without any harm, and being laid in the and so was graciously preserved. > A child fell into a river of water, and he the stream, was at last taken up for dead, but aft time he revived, and the next day I saw ‘him, and | that God had given him a new life, the child wept; him to remember it, improve it, and to thank mercy all his days. A child playing by the side of a pond, ‘fell into a was like to perish : near the pond was a house, w ‘one. man was, reading in a book, but it pleased was suddenly so troubled, though. he knew not for ¥ he could read no longer; whereupon he w ‘up ar the room, but could not be quiet > then espied a straw hat swimming upon the earnestly, he saw the child rise to the and so catching hold of it, drew it o White, There was a maid, who lived with ae mus, and was in one ‘and the same night brought into the city of Venice; they she arrived, were near allied to bert and “Ing into the chamber where she was, and pectedly : stark naked, without any linen, not to cover. her, gently Teraamdel of her how. she where. her. clothes were? and what was the cause of ing! + “The poor ‘girl being. much ashamed, _ blushes _ ‘with many tears, made a ; “© This very night, said she, when I lay betwixt 263 ‘awake in bed, I perceived my mother steal softly from my side, thinking I had not seen her, and stripping herself from er linen, she took from her closet a box of ointment, which opening, she anointed herself therewith under the rm-pits, and some other parts of the body, which done, he took a staff, which stood ready in a corner, which she aad no sooner bestrid, but in the instant she rid, or rather , out of the window, and I saw her no more; at which ing much amazed, and the candle still burning by me, I hought in myself to try a childish conclusion, and rising my bed, took down the same box, and anointizg my- as I had before observed her, and making use of a bed-staff in the like manner, I was suddenly brought hither im a moment, where I was no sooner entered, but I espied y mother in the chamber with a knife in her hand, with ose, as I thoucht, to kill this my young nephew, (pointing to a child in the cradle) but she was hindered by Minding me here, who no sooner saw me, but she began "grievously to threat me, and came near to strike me, in which fear I began to call upon God to help me, whose ame I had no sooner uttered, but she instantly vanished, and I am left here, even as vou found me.” Whereupon er kinsman, the master of the house, writ down, and keep- g the maid still with him, sent to the inquisitor of the place here the mother of the girl, his kinswoman, lived in good itation, and mo. way suspected: before whom she was veimg begotten and born of ancient, sickly and ents, was hereditarily infirm, and so oppressed ren’s maladies, that the physician concluded he d not be long-lived; whence the father drawing nigh to death, and making his will, gave him such a portion in. ¢ he should live to the age of fourteen years: weak he jas and many sicknesses he had, and yet still the Lord raised 4% up: and unexpectedly restored him to health aud Syste 24107! 264 Strength, that he passed Over those’ Tout and Hives. “Oh that it may Be to God's'glory, ir - Geo TH She Sr Ue Te edifying. . c eee - At the taking of Bolton by price Rupert, amongst of “then slam, hele was one Willidm® Sherwood and 4} < “arid ‘Felice her daughter, being then’ ‘but’ eleven’ weeks | Yay pitifully crymg at the breast of her dead ‘mother,’ bu 96 pleased God, that an old Womnat, the Wife of otic ‘Helne, of the Same town, aged ‘above seventy years, who Hot piven stick above twenty years ‘before, seeing and he: the child, a ae took it up, ‘and having ‘ne Food for'herself, nor for the infant in’ that Common | to still ‘the Child, shé laid it to Her bréast: atid behold ‘goodness of God, who provides ‘for the ‘young ‘Tavens- ‘ery! ¢lie’child ‘sucking, milk Came into her ‘breast, ‘wh with she nourished it, to the admiration @hd aStonishmen all beholders. i ‘who $riévously acciiséd One of her neighbours for ‘ade Becdiise ‘she ‘had been delivered of six children at abi Hut'it so fell out afterward, that hersélf, (her htsbandt “sbroatl'm ‘the fields) was délivéred of twelve children fhales:: she fearing the like infamous punishment, that by Gnstigation had “been inflicted ‘on: the ‘former wothan, ‘ qnaiided her nurse to Kill eleven of'them: the nurse gol éxectite the will of her lady, was ‘thet ‘by ‘her Tord, the ‘tuiniiig ‘hoihewailts ; he dematided what 'she Rnb i ifap, Se answered puppies. “Ee would needs See them ‘opening’ her apron, found ‘the ee n hee} ‘amined the matter, foirnd ‘out the’ truth, ‘enjoined the 1 ide 8 ‘put-the ‘children to ‘some nurse al ‘Wheh “they ‘were ‘six “years ‘old, hé made'a” cabt, -the Youtis" Hoys alike, anid’ presented’ them ‘to *theitt i ghe imisdoubling the truth, confessed ‘her fault, Obtain don, and owed ‘her children. Hageo er ae Ome _ A minister in the fate ‘febellion f’Eréland, fhyi fife to Dublin, his wife and ‘children followed” #heir Journey ‘beilig ‘very ‘weary, they ‘all ag ogame, to’sit Te Rae oan the lee'of an Tr for it'was frost atid ‘snow. "The ‘ministet’s wife’ -geep thie tights together ; ‘the child ete rroane ofor want of ndtitishment Was ‘ready to'die? i ea ee e 7 r ‘~ Ni | bi BGs 82 not. being able any donger to endure the ans and cries of her babe, arose up from the company, © sat altogether as close as they could, with children in ps, to keep one another warm) purposing to leave the y himself, that she might be freed from those heart- sobs and wailings. And here behold the Lord who 1 promised to be seen of his servants in time of need, ap- red even literally in this mount; for as she stooped down ith a bleeding heart, and eyes full of tears, there to leave fittle one upon the ground, she spied, or rather felt upon © rock (it being then something dark, only the snow cast 1 ne | le light,) a sucking-bottle, which she opening, tasted wha was within it, and found it to be full of good milk, ch the Irish call bonny clabbo; she put it into her child’s puth, with fear lest he, never having sucked before out of y bottle besides her breast, would not draw it; but he ly sucked his belly full, and fell asleep. The mother feat astonished, returned unto the company, aud shewed 0 oo she had found; who much admired at it, how or ence the bottle came thither, considering that the place r remote from any habitation at all, and the vessel lay ii the top of the snow lately fallen; but some of them ed to mind Hagar’s story, and related it to the rest, how iwhen she was wandering in the wilderness of Beersheba, ater was spent in the bottle, and she cast her child under bof the shrubs, and went, and sat her down a good way off, she said, let me not see the death of the child, and she lft voice and wept; and then God heard the voice of the p and the angel of God called to Hagar out of heaven, and ) ned her eyes, and she saw a well of water whereat she ttle, and gave the lad drink. These things com- id together, afforded them matter of thankfulness for his providence, and of more comfort than any uld have done: from thence they concluded, (as if had spoke tothem as well as Hagar) that they t fear, and that God who had so wonderfully pre~ ara would in like manner preserve them all: dingly came to pass; for the next day they came where they all found free, unexpected and plen- hing, even a table in the wilderness ; and within days after, they came safe to Dublin, their de- our. Dr. Teate. - yada +3 eaching or tutoring of infants. s hild bemg very young, much affected his ancient and 0. VOL. 1. 2L 3 yh as ¥ .. Dine, 287%, i ‘ 4) H y Ae asleep, and kiss it, giving thanks te God, who had madi so happy a father of such a happy child. This Ongen but yet a child, would needs have suffered marty his father Leonides, had not his am, Sen in the season conveyed away his clothes and his ahi é more for. shame to be seen, than for fear to die, he w strained to remain at home; yet then he wrote a letter father with these very words ; Cave tibe, ne quid prop aliud quam Martyrit constanter faciendi propositum | ‘Eusebius, L.6. c. 3. Peete prt _. In the primitive persecutions, we read of “who first being scourged with whips, with knaps ‘the end, instead of tears, sighs, and groans, he all the time of his whipping, and after, his face feted, his eye-lids torn with nails, his cheeks cut and his teeth struck out, that his pronuncia' might be impaired, whilst he preached Christ, I thank thee, O persecutor, that thou hast ope mouths, whereby I may preach my Lord and how many wounds I have, so many mouths my God. But being reviled, that Christ his yesterday, and that the gods of the Gentiles antiquity ; he made a long oration of the etern which done, he said, Give me a child but of which age is free from malice and other vi riper age is commonly infected, and_you shall f will say. His request was granted, a pretty boy out of the multitude, and set before him :— babe, quoth the martyr, whether thou thinkest it ree we worship one Christ, and in Christ oe we worship infinite gods? Unto whom the b abe. That certainly whatsoever it be that men affirm” SECTION Iv. f the Duties that Concern us in this Respect. MI * fo st PE eee Y re suck as these — Let us know our privileges which God in Christ ‘om our birth. The angels were appointed our aes 2 : taught us, Pmany 2 motion and holy thought bath been to nd d is notail this worthy our notice, and 1 Did we bat see little children of poor men et Frick mot, srome, sd lent ey admure? But if we knew this to be our own elle edie plier belgie i= angels themselves, ot this fill us with the sense of the goodness of God? al Seg fon Gal niles soe re goodness of our God, m thus providing for Rote Lord ecompth cd ai th the and then, O come and taste, and see is good.—God would not have his favours un- ek Sd ete De Seren Fe of God hime, pecially in his goede, lov, ‘ is us. Bat of these more particularly im eet € on. Fee and to every particular ministration in . 268 our infancy; set we a-selah : this was the manne: in his Psalms; when some especial thi ievcblieg ttenti observation was delivered; he sie va: hh that by stop or pause of the breath, the matter, worth, or exe of the thing might be considered. Methinks iti the angels should do such excellent offices for us, as moth nurses, physicians, tutors, and that either we should. for them, or not seriously consider” and pause upon them; other things of lesser consequence, we can speak with light, olim neminisse, juvabit, but are not these passagi God’s providence, whereof the angels are especial imstrume (as to keep us from evil, to preserve us in health, to teach God’s will in our infancy or childhood) of far moresex lency, profit and delight? -O then let us set a star aty margin of such notes, and whilst we either read or sing th let us stop awhile, that we may dwell upom them, and see! want of them on all sides; let us say: with’ Jacoby w on saw the Jadder on which angels ascended:and descent Surely the Lord (or the angel of the Lord) was in th (orin this passage) and I knew it not. -3. Bless we God for this free love to.us in our first: ignorant times: whilst we were infants, we could neithe serve nor desire such a glorious guard, and yet even them the angels a charge to keep us from evil, to keep us im hee and to be our tutors. O adore we this freegrace! ‘Say as the sweet singer of Israel, O Lord, our Lord,-how'e, lent is thy name in all the earth! who hast set thy glory-ai theheavens: out of the mouths of babes and suck founded praise. Very children themselves-could sing he sa to’ Christ by the help of angels, which ccasioned hit cite this text, Out of the mouths of babes and sucklings thou perfected praise. Most rightly is it said, ow mouths, because they speak not from their own un ing ; but by his virtue and ministration of the angels, tender tongues were led-to speak these-words : how m more should we, that are adult and of capaci nders rT SE upon.the head of free love, free grace: let us to bless God for his angels, and for their minist infancy and tender years. Is there not cause in rege freeness of his love? It was bestowed on man ul ti : aM ish, peat i 269 © ed; and placed on him in the infancy, yea, even in the Mise fHIIOW Sigs va ve'we up to the mercies we received when we dis- ‘little or nothing of them. If any friend do mea kind- inknown tome, I shall take it kindly, and exceeding )when I know it; and if before, I was unable to requite, mam able, I should think myself strongly engaged iate> surely thus it is with the people of God; our the heavenly angels waited on us, in our infancy and d, but we neither saw them, nor had: them in our 'j Notwithstanding they went on in the discharge of ice, and sometimes they were as nurses; otherwise as ins, and otherwise, as tutors and schoolmasters to us: y that we know this, now that the light of the know- of the glory of God, and of his angels, shines in our oh how should we live up to these mercies? How We gratify the angels, who have been thus, to us, and: e all this for us? The angel that appeared to Gi- nder an oak, was for the present unknown, but when caused fire to rise up out of the rock, and to consume “and the unclean cakes, then Gideon perceived that he n angel; and said, alas, O Lord God, for because I have » angel of the Lord face to face. Upon this, God was | to encourage him, saying, peace be unto thee, fear. u shalt not die. And then Gideon built an altar there the Lord, and: threw down the altar of Baal, and cut ‘the grove by-it ; and afterwards became a judge of Is- e died. . Angels presence and encouragements once overed and made known, are enough through the blessing i God, to work in us a fear of God, and obedience to his laws.. SS) Se 3 ; SS ————— CHAPTER IIL, Bemresirae oF om hamuh ¢ Ministration of Angels in our Riper Years. jo BEA wey ; meus : boid ag i Bue! fe . ED ia ak aeyY t : ; sbete kt.period wherein the’ angels minister to heaven’s from their riper years, unto their death. And in 270 order to this, we shall. first observe their minis secondly, our duties. se Hy Ay 1. For their ministration, I shatitle ees as before. 1. That it is so the by an angel; Daniel was taught by an answered by an angel; an angel appe Zachary, Peter, Paul, on. several errand markable thing befel the people of God, but plished by the ministry of angels. But what nec ? - > . Q 7 ay = UE J % : . them who shall be heirs of salvation 2 ky fille a , v iH <1" Gay AS Ay ee RPO Bs osc = am 22 ri « i d ‘< SHG a . 2° ated Bids oy OE Mor Of the Kinds of Angel-ministration at tha Fey gneeei _ our Bodies. re: Ae a _ a 2, For the kinds of their ministration, it streams ; as, first, to our bodies; secondly, to ou 1. For our bodies. 3d ts a 1. They keep us from evil: so they did now they do it with this limitation, ; ways; 7. e. in all those courses appoint devil left out that clause in the psal Christ on a pinnacle of the temple, a himself down; he told him the promise, keep him, but he omitted the main Certainly there is some special trea: the devil would never have concealed it fre then we may expect angel-protection, wh ways God hath appointed us. It was nm cast himself down headlong from the pmna lay down the stairs: if we keep not in our wa the angels keep us from external evils: the pr out of his way, and beyond, his bounds God, a lion met him by the way, and s ee 971 “do not many external evils befal’ God’s people, even ig in their ways and courses appointed them by God? e ‘ . yer,— ; ‘cannot be denied, but that sometimes such things do 4 Vy godly. Mephibosbeth, a child of five years old, ou to a good father, and afterwards a good man himself, was by a fall from his flying nurse. Satan was permitted od, to destroy the goods, children, and health of Job, f 1 by the ‘spirit of God he was styled a perfect and an ht man, and one that feared God, and eschewed evil, and there was none like him in the earth. ‘The Lord,’ say ‘an countermand angelical protection, and give in- ion to those powers, in some cases, to suspend their dance and care of us, yet the promise is not null, and none effect: For— Angelical attendance doth mitigate the evil, so that d’s peopledo not utterly miscarry ; they may be troubled every side, yet not distressed ; perplexed, but not in des- ; persecuted, but not forsaken; cast down, but not de- ed. Angels are not always to keep us from, but some- - ‘in troubles; Christ could have prayed that many le- . of angels should have kept him from suffering, this he d not, yet the angels ministered unto him in the wildemess, |i the garden, where he sweat drops of blood. 9. The promise of angel-protection, as all temporal pro- es, runs with this tacit reservation and condition, always vided, that God in his infinite wisdom, for reasons, best 1 to himself, do not judge the contrary more conducing glory, and our inward good: we know Job was afflicted, ‘might be tried, and the Lord doth sometimes suspend rotection of his angels, that we may the more depend imself: as the nurse gets behind the screen, that the may go into the mother’s arms without crying ; if els do not help us, it is that we may call upon God ‘keep us in health ; so they did in our infancy, but ‘runs without limitation to every age in our life. e shall deliver thee from the snare of the fowler, and the pestilence ;——A thousand shall fall at thy d ten thousand at thy right hand, but it shall not come ° ve: and the reason follows, for he shall give his angels ver thee: and the conclusion is this, With long life satisfy him, and shew him my salvation.” It is the ‘Of good divines, that good angels help to remove dis- ’ angels are the’ instruments in continuing: or” restoring 2 ae ‘eases, and to’ ‘conserve ‘bodily siildagiendhiglibie evil: angels are God’s instruments obikBiotisig satevin ous maladies. As in the midst of his agonies, the sus, saith one, was comforted: and ‘refreshed by Luke xxii. 43. so are the angels with the faithful, help easing them in their sickness .—For my own part, ther, [ believe that God’s works in the world areu instruments, and not immediate, and that gi od angels instruments in conveying his mercies b : to'soul and and that evil angels are instruments of inflicting his jud both corporal and spiritual. Hence:God:is'said to-sen¢ evil angels among the Israelites, Psal. Ixxvitin49. “He satan did execution on the children, cattle and bodydf # so then I judge that satan is the instrament in our ordif diseases, &c. And I may add/on the:same grounds) th bodily health. The ministry of angels, saith’a third; is the promoting of our health, I mean not only of theh of the soul, but of our bodily health: nau t devils, who are our enemies, and continually stand'a would quickly. rush upon our bodies, and either tear’ 1en afflict them with divers maladies, but that the’ " deféfid us by divine command. I cannot deny, ‘but sometimes God afflicts men by thé ministry of shi and blessed angels, for Sodom. was destroyed by: the. an and Senacharib’s host was slain by shoicngaalinall D: saw the angel of the Lord, having a drawn swordinh sh and stretched out over J erusalem § ; and an angel of the. smote Herod, and he was eaten: of worms ;’‘but th $ ik God’s ordinary dispensation towards his saints.’ “Surely ordinary employments, and wherein they delight;is. to the promise, He shall give has angels charge ov 3. They carefully farnish us with all other nece this ‘life. "Thus when. the Israelites were in the wild they were provided for by the angels: Man didieat of food; he sent them meat to the full’ } oras oth Man did eat the bread of the mighties, he sent 1 satiety. It is all one, for what is the bread’of but the bread of the: augels, which are mighty strength 7% manna is called their bread, either because erie ; ven, the habitation of the angels} or because it was € so as the ‘angels, if they needed any food, mighvedt especially, ‘as I think, because God sent it by the mir of angels, they were the purveyors of it for’theEsrae 278 en Elijah went into the wilderness, and lay and slept juniper tree, Behold an angel touched him, and said Saeies and eat: and he looked; and behold there was . on the coals, and a cruise of water on his. head, he did eat, and drink, and laid him down again. Anil ngel of 1 the Lord camé again the second time, and touched , and said, Arise, and-eat..‘The samie-God that provided mr | in m in the time of drought by the ministry of ravens, now in fed him by the ministry of angels. I know these. pro- $ were miraculous, but where no miracles are, the an- $ have a hand even in ordinary provisions. Tie angel of Lord ‘encampeth round about them that fear tim. And at then, O fear the Lord, ye his saints, for there is no want eee ear him; the young lions do lack, and suffer or, | that seek the Lord, shall not want any good wing. 1 Sa we see not the angels providing: for us, but at then? Abrabam’s servant saw no angel going along him, and yet Abraham could say, The Lord God. of hea» My took me from my father’s house, and from the land wbleindrad, he shall send his angel before thee. The Is- lites saw no angel going along with them, and yet the erd:could say, [ will send an angel before thee, and £ will e@ out the. Canaanites, &e. Bien my part I see no angel ving me from place to place, yet | am fully persuaded, atmo minister of Christ removes his station, or goes ‘toa gple as their pastor, but an angel of Gad, or the God of eels doth so order it. This is the ailicsink angels, saith ic! ‘by a command of God to send the doctors of ‘the avcl 1 to such or such a people : accordingly it was am an- at appeared to Paul in a vision by night, sayimg, Come paemionie and help us.—Eusebius telis a like story . ae bishop: of Jerusalem, that after his agonies, and | ‘ bat confession shewed in the persecution of Severus, as ade nonished by a vision in the night season to: make ney up to Jerusalem, and drawing near to the city, a ‘sic nih plain words, was given to certain chief -heads of salem to go out of the gates.of the city, and there to re- ne bishop appointed them by God. And though revelation I have none, yet,.as the most reverend since I am convinced-that the unfelt hands of } are in many occurrences of my life; I have learned rit and | grace, as.rather to yield them too much, 0 little stroke in ordering all my, oa ig Ng ma ee li. ea/BMy sit 913 oe 274 Hee Tt is true, their apa are ae but -workings 5” ‘their converse is not so s sensible, yet as ever it was before, OL Ae PO pTLA, Le ah pred: val F ay eat Fa —— 2, Dae abate B ek. Sanh gate, 08, “oie. eS ‘SECTION ti , vie vaskis iG eth Hoag ws eg BIEge eAo OF: the Kinds of Angel-ministration at that Time oo our Souls,’ pbib me. Te at f Path % asin’ es mK 2. Fore ‘oun te bier. ce sn db bus qe ops 1. The angels declare to ine A is th ill ‘God. “Fhis “Daniel being troubled ‘wit 1 the’ Visi head, he’ went’ near unto’ one of the sgl hi ch s and asked him the truth and. meaning of Pee So one) saith Daniel, and made me know the interpreta thittes.’ ‘And “in ‘another vision, when aueanin Behold there stood before me; 8 Swnce-of a nan; and T heard a man’s voie ‘of Clai, which catled and said, Gabriel, ma ‘understand the vision. And he said. unto ti ce son' of man. And at another time,” the had‘seen in the vision at the beginni ‘fly swiftly, touched: him about the ‘tion, and informed him, and talked w Daniel, I am now come forth to ) give thee Ang. ‘Nothing i is more, usual in lgcnifarw thie’ saints what is the conception’ ‘of Christ, and the birth ‘of Christ, and the ‘restirrection of Chi Of Christ, ‘atid hi8retum to y ju angels, = bac Ffigts ae this oy a and mpi withal teach ws,’ ‘they may do iti they'do in ‘ordinary, thoug ou ough invisi Buh Bo a8 isin pis Transit ~ot 0 brit ma live ont x cae 3 109 ae ~~ ea 275 » Bor Ji. sts ut how can that be, when they do neither ‘speak to us, * reason with us after the manner of men? i ya answer, They have other ways of speaking, or of rea- ing with us. As— . They understand us, though we neither speak to them, Teason with them. One of our light, in his Child of ight, walking in darkness, tells us, that evil angels know much within us, and to that purpose they have more advan- ‘than we men have to know one another by. For— Those spirits can discern all corporeal actions, and h.thé species, in’ them, and-their manner of knowing rporeal things differ from ours, yet they are analogical with os . They make it their business to study men, it is their ¢ to go up and down, and consider men; Hast thou not ered, says God to Satan, my servant. Job? Pe etre they are, and can be present at all our more retired they are with us at bed and board, in all companies, t solitary places. s lat they see outwardly of our actions, they may r inwards, which are as the principles of them. ave an insight into the infancy, and the images n, which follow and imitate the inward thoughts of the 1, as the shadow doth the body; in this respect they go a.room further than we can go, yea, into a room next avy, chamber, which yet remains fast locked up unto “This feet goes beyond all the former ; and yet, saith author, all divines grant, that the devils may know .and a bel phantasms intuitive, as we do things which are eae We: =. es ae ' s they may see into the fancy, so if God permit, even may go into the head, and see*those very images and sin the fancy, that are for the present in direct conjunc- n the understanding, and which is then thinking and of. Indeed the immediate knowledge of our thoughts, ts, and understandings, is proper only to.God;, £ the rch the heart, I try the reigns ;\ yet arguitive,. and as anspire, and appear in the images,of the fancy, and ais, and mediately, they may be very. far discernee, oka into by evil angels, and so. by discerning those - alasms, which the understanding actually.at preseat , and maketh use of, they may then judge, what, itsis, the mind for the present is musing on; all this is dis- at large concerning the evil angels, 276 ~ And if the evil-angels may know ‘thus ‘much of: what within us, do not the good angels know. Dyed evil angels have by their'sin lost much of ra and: therefore are called darkness, and the power of dz because they are exceedingly dark im themselves, ” parison of the holy angels; but the good els neve an and therefore never were deprived of the least measure knowledge conferred on them. 1 must therefore conclu that without speaking to them, or reasoning with them a the manner of men, they understand as |, or wherem ¢ do not,-God ‘is’ pleased often te seat it to” quem ; éspecial dispensation of favour and pane 3 as to the angel Daniel, was revealed the mystery of the seventy weeks. 2, We-«may understand them; though they never” us, OF reason with us, and so we are ca of their t ing : you will say how may we do that ?: Loncighvaivo 0 ‘J Observe we ‘their work upon our fancies, ‘there they buby day and night, to set together the images for our Ut bail di of them! look, as‘a compositor in a his letters that: lie confused before him, and orders; iliem in words and sentences, to represeut to the reader's what he would have vead by him : so-do the angels compose the images in our fancies to: represent to our: standing ‘such thingsas they would have us knows’ ivi 4 therefore to observe their work day and sgt for they’ ‘work on our fancies in our dreams. acu, ae @, Set-we ourselves to think or: muse upon those ii im et together by them. Thus when pie a gel Gabriel‘sa Sian it is said, that she cast in her stad mh silubution this should be. And after a = bad apy to the shepherds, and that all par $M the shepherds told them, it is said, th things,-and pondered them in her pf “Cert duty, when angels have been com us, to, ponder;.and muse, and meditate, and to cs inind, what‘manneér of communication this she «.\8.°'Try we their work upon our fancies, whether able tothe word of God. it were sad, if we that for the speaking of angels, which is. the wv devils now though evil spirits can transform. angels of light, yet they may be discerned, ify ‘ wank Dy ihe. ward. The good angels are-dis the either by their apparitions, orby their actiox former 1 omit, for the latter poet gives them in. chan : pe 9 so will. sift theif actions, he shall find. their suceess, if well or ill inclin’d, 2 ; one from other: for the blessed still _ areal] their actions to th’ Almighty’s will, And to. man’s profits——-—+ .. phe Cacodemons labour all they can Against God’s honour and the good of man. OD Gioin EP SPUN feSR nN fF wT! ; eed, this isa sure and indubitable character ; the good sméver speak any thing contrary to the word, or which én¢, the good. angels are employed im nothing save the. wof God, and the profit and preservation of good men; ‘Spirits aim all their enterprises and endeavours to de om God’s worship, and to assume it to themselves, ad flattering deceptions, and oily insinuations with work the utter subversion both of body and soul. It therefore to try their works upon our fancies, and if id it agreeable te God’s word, or if, it aim at God's rand. man’s profit, we may conclude, this was the ng of an atgel of God. - oH > miethinks L bear some object, You tell us of a work: gels uponour fancies day and might; and imdeed in ght we-can more easily observe some such like impres- “or work upoh us in our dreams: but are not these en/agajust?. Was not this the way of false pre- , to observe their dreams, and by them to delude the by; baying, I have dreamed, I have dreamed? Jer. MIGEr? Ty uiis er, Such dreams as tend to the leading of men from i word of God, to wicked doctrines or opinions, which ted over with the pretence or colour of revelations 2 visions, when they are indeed the mere delusions arr himself into an angel of light, are net eeded, but rejected; and such were the dreams.of the bets tending to idolatry, against whom God spake ; ise among you a prophei, or a dreamer of dreams, end coaiprceagew the sign a wonder 58, whereof he spoke unto thee saying, Let us , aici nv hast not known, past tet eae shali not hearken to the words of that prophet, or ner of dreams, for the Lord your God proveth you, whether you love the Lord your God with all your Midiatanedy e27iy 209 r2)usl odd 4 ove + Nothin’ Wadeve Wet Bue such’ dréammis 88! God’s special, and: sometimes’ e: . dence, which must’ néeds' be ‘directed unto some weig good end: as we must “ie in Sit first mover, which is God, or the it strumen , wh holy singrels; ‘auch dreads WilPohal enge nici sideration, and diligent care to take ieee Or unto us, and the neglect or contempt shpat x or mitted without great impiety ; fagiteper e w have n ly a warrant, but an unavoidable a a al point of duty, to take notice of such, : use of them, according to’ pe ee tated Ht iH a dream, ma vision of the night, ot] men, ‘in slumberings upon the ws men, und sealeth their instructions. ~~" “~ puto eb of ” But because dreams are’of several s ‘sine p ‘only from’ the constitition of the’ ect are : sition of the!air, or from precious "co; temper! of the ‘body, or from the ae ae n from the procuration of the devil, and “onl = fe the operation*of good angels; it is therefore ) to “knéw some such tmarks or characters, wh distinguish these last, from all others of’ the for woyAc dearned ‘writer, m his book of th hath laid down these marks of those angels. ; 201. When they move untethat which j 1 truly an r good, or from the ‘contrary evil, and Aan Gr A that stands opposite to the truth of holin 1€ W - God, or sound reason, nor ‘that addeth z wor s, as anew way of righteousness or’ atic » When they are of a wise, sober, , just, a ons composure, without any tincture: “OP Tipe ne or Vanity im them) ss ; 3: When they come unto us, baie? in ; disposition of spirit, vr - 4. When’ they*leave both an’ ‘holy, ‘strong and certain impression upon ths upon “carnal, buts oe principles and mth we tay add, an holy clearness and ‘consolat and increase of vibes on a to go ' holimess: 5. When they agree Ww ith some work ‘it! hand, and have something i in'them that seem t 279 | Ee ueidiare;an excellent agreement in the seves 1S, purp all occasions to. that which is good. As satan er compas ing the earth, seeking whom he may devour, there, aying his snares to catch poor souls in, tempt nucing them to all sorts of sin, as he espies occasion bunt for 1t;,so are the good angels ever andanon ig, good and pious thoughts ; they tacitly admouish and. provoke us to good duties of holiness and makes some aflirm, that whatsoever. the evil o in evil, the elect angels can do in good.: if the sin, surely the angels of God are stronger Bro, devils. ¢ ; : ; ow do the good angels suggest good 2 x; _1~'They inspire, inject, or. cast into our’ minds Q as! seldom passes the day over our heads, el these injections : come, this is the way, walk vé to enter in at the strait gate, &e. iH ose? “y provoke and stir us up with much importunity to Ho every one that thirsteth, come ye tothe _ they know well enough our sluggish, dull, and sitions, our spiritual laziness, and therefore they , quickening, soul enlivening expressions; orex-" Ho come ye to the waters; ye, they: double it, or come ye to the waters ; and.come ye bu and eat ; je, buy wine and milk, without money; L withowt are yot willing to give over, till they have made yield to their motions for our own salvation. object, Surely this. is the. genuine-work of the pe to inspire-and provoke us to good... Very yet that hinders not but.that the good angels may uments, or agents, We, say, the Holy Ghost: is, the prime. Spirit, and yet the angels are as, spirits ~ the Hely Ghost is the fountain, or head Pi pb pi angels are as cisterns and channels of water; it 1s the, will is 2. aw e. & rep) sf S a 4 & 3 e & & : , BR spirations, and holy suggestions are ever ori ) and. pai marily from the spirit of Christ; and bence it is, that com monly we put them all on that, score, we. giye themall, #E =_S - instruments, in conveying his mereies bath te or never ‘believe it. eaveeney ee 3. The angels repel temptations, or prevent. iol sin. This was the meaning of Michael’s contending. wi the devil-about the body of Moses, It was the devil’s,. to discover Moses’s grave, and the archangel syas,neady tor sist him ; but why should the angel. resist hum, ..To, wh end was the dispute about the body of Moses? Why x not the body and burial-place of Moses have been disco to all? Surely the angel would not.bave it known; lestit people should haye idolized and worshipped it.in aftertim "The devil loves idolatry, and of all kinds of idolatry, ¢ devil abuseth the world most wath idolatrous respects to’ £ bodies and relics,of dead saints. Now the anchangel kne his design, and therefore he would by no means have burial pfices known. ‘Thus Aynsworth paraphrai that text of Deuteronomy, He was bumed:in.@ @alle Moab; over-against Beth Peor, but no man knoweth sepulchre unto this day. ‘The angel would have no of superstition.or idolatry thereby. Oh what; b have we for preventing of sin! how busy are our behalf, when we Jittle think of it, to repeltemp es ' ~2 ou Py A 2.94 a i ; { yee ’ , es eet a bs a "i f, ; araln —es | ‘ and to"prevent' occasions of evil? As our good endeavotirs are ‘often hindered by satan, I would have come to you, even “I Paul, once and again, but Satan hindered us. So are our | our'protection equal to our danger. A good angel opposed _ “Balaam‘iu an evil way; and if an heavenly spirit obstruct ‘the spiritual miscarriages of God’s dearest children. ° . - 4, The angels qui¢ken our dulness, encourage’ our weak- ‘Hess, and comfort us in our sorrows + all these ‘we may read _ ‘together in one chapter, I was in a dead sleep, ‘saith Daniel, on my face, and my face toward the ground, and behold an | hand touched me, which set me upon my knees, and upon the | Greatly beloved, understand the words that I'speak age thee, | Gnd ‘stand upright, for unio thee am I now sent; and when he | had spoken this word unto me, £ stood trembling, then said he | ato me, fear not Daniel——And there came again and | touched me, one like the appearance of aman, aud he strenuth | ened me, and said, O man greatly beloved, fear not; peace be | to’ thee, be strong, yea be strong; and when he had spoken anto mé'T was strengthened, and said, Let my Lord ‘speak, angel quickening, encouraging, and strengthening Ebjah to _ bis’ work, 2 Kings i. 3, 15. and Isaiah to his work,’ Isa vi, | 6)'7--and Paul to his work, Acts xxvii. 23, 24. But espe- €ially inthe sufferings of his saints, how usual was it with _ God to send down his angels for their comforters! When _ Christ was in his agony, there appeared an angel unto’ him Srom heaven, strengthening him. “When Peter was in prison, | Behold the angel of the Lord came upon him, and a light shined in the prison: When Paul was in his dangerous voy- age, There stood by him that night the angel of God, whose | he was, and whom he served, saying, fear not Paul, Acts xxvii. 23. Incthe succeeding times of the chureli, how frequently _ did the angels appear to blessed martyrs for their ¢omfort and | encouragement ? Thus Theodorus saw and felt rhe Fee Mini ‘hand of an angel. Thus Theophilah, Agnes, Lucia, Cecilia, “and others, saw. the good anigels as their comforters, and pros ‘téctors of their chastity. And’ although they do not appear to ‘Nis! now in bodily shapes, as in those times, Yet the same Offices ‘@re performed by them in their spiritual and mysterious ways's ‘NOW they quicken’ our duliiess, encouraze Our Weakness, and comfort us in heaviness, | 20. vou. ir. 2N if ; ‘the course of the’ evil, and stand in the way of a sotcerer’s sin, how much more ‘ready-are those spiritual powers to stop | when he’ | fer thou hast strengthened me. In like manner we find an . ‘evil actions hindered by the heavenly angels, else were ‘not: i | palms of my hands: and he said unto me, O Daniel, a man ~ i ertedy wt Smetervece tung studinings ree is jeuk odtegt ef. . Snouseimoll’ gud SORDID WG tek q DIRS how ffeil Ese''g Oe Sanh: ‘aay Ara, Yb at Rag ise é | SECTION IW; fas ie 48 ‘wewly Yeh 445 Shae a Agi SA) lebih senor one gay pithy: ay beriy ida ads Wake See wo Ole seca ‘Mak asiteoh mx hele the. Aree Contribue any a our Ci i 10° aeiRie sang Re Seis e nich as wt gae wars < : rou D als ya sosty to sigie: yh Ma Hoe Dd In. Des | eG aA ae uied ay StH Gio tied , Berorel I pass this; T-would: propo | aiquestion or. tyro F sboott seedy pod itieteieat: ott eleaiie ce ) " 1 “Whetlier the slijdte codtrihune al " Sion?’ “We have heard at large, that de to hinder’ ‘dur conversion : and are't good than: ‘they are to-evil, Prrcber se bn “sure, that ‘as the ‘bad angels ‘do bad offices, 604 are in'their way prompt and ready. tordovall | they can, as to our good; and my reason is, their formed to” ‘the will of ‘God, » i oe On ‘they hearken tothe voice of his, words! at ~ Swill) ; they will > now God: wills ‘the’ qonverti« ° Ys T hike, F desire not the death of asinner, but. b. ‘héshould repent and lice ; and therefore they will “they” will it, so” they reduce that. will into: several ~ it'were im ‘vains) But what those -acts': re, BE nous jo ¥iols oot oe ell ob oF ,V EPG cant d SYOm YS? Geile et ed ol eoviy' by £2 ti | 1G SVORM WEP 7a is Sartre e y, pTaiey idl 2 eA | WEL Hgods tari ik ae - & ay Shara qote bas sonekkeo3 badng TE) 25 Linger one cothrietaitabe lo eew 8 bUT 910 seedy soda rotten 716 dit he ot 9 a i2 ¢ 5 ekg 623° 2 SES bow to silent Hy MOISFFOS OF Gis IBEE 15 OYRSDES -.aH Wherein dei te single Contrast Co >) #osd kijotfostts 10 40 teenies bas epee anal aiff pith ns3 age wid (dond cebioks Ney nap fs i “+t m= % s of angels’ “as to ithe od ney snform’ ‘our cola v ah teey iavisibly teach” ti ‘instruct us, ni o ou Hp o> 5 oF : 283 } ? herein do they contribute to our conversion : for what is the first work of conversion, but illumination? As in the first creation, the first-born of God’s works was light, God said, let there be light, and there was light ; so in new creation, the first work is light; God who commanded the hight to shine out of darkness, hath shined into our hearts, to give the light : of te ote of the glory of God in the Face of Jesus hrist. Hence the state of nature is called darkness, and the state of grace is called light; Ye were sometimes darkness, but now are ye light in the Lord; and he hath called you out ‘of’ darkness into ” his: marvellous ‘light. Now, if in this. work the angels are assistants, they must needs contribute to our | > \0nversion inthe first work of i it, Which is-illumination. — _ 289 @yl"Phey move our will: This is ‘that we said before, that | 2tthe good “angels: persuade us to that which is good; they in- _ 5cstit good’ motions, they suggest good thoughts, ‘they. proyoke °|a38'to duties of holiness and obedience, and especially to, this 89 iam work df conversion and regeneration ; . weli they know, ~i¢hat without this, all is: nothing; Except a manbe born again, \ifie'cannot see the kingdom’ of God:, And their, desirés are b ee that the places made void in heaven bythe fallen z an- ie pe should be supplied by men and-women, and. there- ré they do what they can to move and persuade us to a 26 change. " P-know they cannot efficiently, move. or .turnm the > lwill = : we leave to-Christ and his spirit the-efficacy and bless- °Gng of all; they only. move, and-perstiade, and make. use of _ arguments to do this or that, but the Holy Spirit makes ef- * fectual, and gives the issue to what they move. ‘If you say, “what needs this ministration, for Christ can move or persuade __-without them? I may.as. well ask what need ministers, preachings, sacraments. It is enough to silence and stop our + ‘mouths, when we hear these are God's ways of administration, these are God’s ordinances, of which the angels are a great- part, and according to the good pleasure of God, they act, and stir, and move, and per rsuade us to conversion. _ .__ 3. They work on our affections, endeavouring to settle _ them; and keep them on right objects. Itis true, they can- ~ not turn the stream and current of our affections back (God ’ only can turn this Jordan back) but they can driye them Bes faster, and cause them to swell above their natural channels ; : ___ it is the spirit of bondage which worketh fear, but when fear | oe is wrought, they . can, blow. it-up, and intend it more as the -DosSpirit’s instruments. .. Pane, you ‘haye heard. how evil ‘4 7 264 ane ad es angels could work further and deeper fears than the Holy Ghost by himself intended, and cannot the good angels do regularly, what the evil angels can do ieroglanly 21 If the evil angels cannot only propound such | oO i le as shall move us to fear, but also can stir up such mours 4 the body, which such a passion doth act and stir in, Ex gr. If they can electively work upon melanchcly, so as to eta tamian into a timorous ) and trembling disposition ; de how m eh PRES i pare the good angels propound objects, so work on the affections, whether of or Jey, or love, or hatred ?: 4. ‘They. repel temptations, . You Roe the soul is haunted with several. work of conversion is passing upon yom hs way of araagek Woh the soul’s revolt. the good ‘angels as b sy as satan? the itp OF ‘hell cannot hurt us. | have-ds much. advantage of. their Lear th “over al lee cif 5S ms satan, 2 should that cul one standin | have of ‘theirs Station ; 3 how then and stir oA compu, meen fear or hope, OF sorrow, have heard, abundantly dase haa rina oD they if hey set al, the encoun nter? ‘or what need we fear. — and sure ae hands?” that passeth with a_ strong. nv through a wild and’ ife desert, scorns. the danger. of wild. robbers, #16 fess. ‘than if iene in so may we the-c onsets of the are guarded by the angels, who both. satan | a his fiery darts. yy in the coliversion of rings With ne joy. Likewise Is that 7 penteth us, afd so shall be until time shal believe fo; the Present, jubilation” of” angels, a and this, meaning of ‘Christ's words, files of lapséd angels women, ‘penitent Yor their sins, this is tical j 493, to the holy. angels of God, I take. that when ee ¥ % ste: Hulk q ti yy ; eens tery S1ont H2 Gt 2 , ae eilinorion ui 190 I ; el Le ee ity: sd “ aeatltyy x "2 : be Ri ty os - t 4 +1 xciaiemalaia eh ah “203 PER STIS ee ¢ = tis xi ae Sk ny How? BeBe crsd? & vi listif? sald tis eT v" 3Hi Stsw t97002 vf , 22 gbul $349" SEB qual powers of darkness, there i 2s 8 Joy in The hit Apia of the anne t nat the conversion, of pag of it, is. he las emi 1 led | up with new A . : 7 j hodews eft aes oid. auca # yhesset leh gqeelendiag a stiong tower. at homes, a whilst. we sabe in a ud, hie tah ag} oe sinners, s 801 nore 2 they : orhoat qari Bret a matter ‘of joy, of cat | “ SO ERD eye ater 285 00H ple SECTION Vi. wee Experiences of this Truth, gs to our outeard Man. ty qW OO te a F O® s6me experiences’ of this blessed truth, in respect of | 1. Dhey Keep’ us from evil. — | One" going ‘seasonably' to bed, about midnight he awoke, ‘and could‘not sleep: thereupon he awaked his wife, and talkitig’ with her, suddenly he espied a light in bis chamber, wwhich'¢amé through a box hole ; he demanded of her what ‘that light was, ‘she opened her eyes but could not tell: anon ‘she arose out of bed, and looking through the box hole, bol by @ gracious providence was that night open, thought. / Usually ‘shut, she espied a fire kindled on some wood in house, which quickly would have set all on a flame, that no Way they'could have escaped with life, but they both hastened Out of their chamber, and coming into the house, they timely | quenched the fire, and admiring at God’s providence, in eacli Circuiiistabee, they returned in safety to bed, and found that Fest and sleep after; which before they could not obtain. _ Tiie\same® person riding over a deep water, his horse itt the niidst of the ‘stream laid hia’ down under him. Thus man “and horse both plunged in; the man with much ado - having recovered himself, and getting through, he rode home wet aid cold, which cast him’ into a fever, yet in time he reéovered, and blessed that God, who by the ministry of ‘bis angels, delivered him from the danger both of fire ‘and stay RaSh x11 My MOIdkdda gereiha 80 as Wap __ ‘The same person being at home, a daughter came to visit im, who one evening was very importunate to go more rly than ordinarily they used to bed ; her importunity so prevailed, that presently they went to prayers, and coms nending themselves to God for his custody, all the family de up the stairs to several lodgings ; no sooner were they | llropped asleep, but presently a noise, like thunder, awaked 286 paiva ny 58 NS 9g 4» elon sh sail W. ‘them \all,, he. wondered, and-asked. his wife if f she\hear¢ thunder ; who answered, that she being last,.m bed, < scarcely ag se could not: ee whether, it: aaa la thunder, or-a-fall of some.part e,house; and,nising put of bed to go to the chamber where their. poe oy vant maid lay in two beds 5, atthe entra the daughter cried, Stay mother,-or you, endanger ba for L.believe the chamber fidory and parte fallen down, By. that) caution,, sh. Brean $998 foot, and.drew ‘back to tell her husband. Sba.newhi: he - her, to .go down stairs into the house, light a.ca see the matter; but endeavouring to open the, dao into. the house, the; passage .was stopped, the chambers: fallen down: . their, ‘ieeeinan dl the two chambers seated oven the house, erie cracked, and she-was afraid, tolie}in st thenempon thane her:to knsten: out of it, and with. then ot cereep ini - corner of the-chamber which was mostaeguotierlatha’ » time; !:a:cry, or call .was made through;.a);casement ae ‘neighbour's help,;: by this. means, a,candle was ‘no passage being: possible, through, othe doorgy; the, st . Of areasement was cut, and-one came injat tino his light ; : then; it..was_ seen, how, two).c D. house were suddenly fallen, with all. the. pales wood clay, and, furniture above, and that nothing, remained pfe but alittle room of one chamber, where the: twecbeds wherein the two. wamen lay... At first; view ns amazed, but recollecting themselves, the two, women: wi a ‘ladder safely brought down from the: corner of he: of chamber; and being brought into. another htac ee took their. rest till, the morning, - At,day, Jight ctbey 3 their wonderful, preservations, and viewing the, citeum it appeared, .1.Lf that night all had not gonesto bed: their ordinary time,’ they had been all sitting, m.th B= which gen would have fallen upon them, and have slaix all. 2 If his wife had not.then stayed her step, when aenchge cried,. stay mother, she. had_ fallen down into nether roow, amongst rubbish, and probably:have: lost he ‘| 3. Ifthose two beds had not stood Waive cee Jay when -all: besides. fell. with one .crash;: they bad perished, especially the daughter .with. a..child: in. be being yet but an embryo, ;: Injevery,citeumstante t2 the finger of God, and the promise: was minded, He . ei : ‘ ~ | give his angels charge over thee, to keep thee in all thy ways, y shall Beat thee up in their hands; lest thou dash thy foot Paarnsta stories 20 en ms oly 72 Simon *Grinzeus, ‘a learned: and: holy’ man, coming from Heidelburgh to Spire, was desirous to hear'a certain preacher 4 that Gity, who in ‘his sermon did’then let fall some errone- _“@uS "propositions of popish' doctrine, wherewith Grinzus, not _ being a’little ‘offended, ‘craved speedy conference with: the | *>preacher, and laying before him the'falsehood and danger of Dehisndueteruss) exhorted him to aw abandoning and retraction Dofthosé misopinions’s the preacher gave ‘good ‘words, and | faiPsemblatices t6 Grinwus, desiring farther and more parti cular conference with ‘him, éach-imparted to'the other their Ionames and lodgings; yet inwardly, as being. stung with that jastreproof; he resolyed'a revenge; by procuring the impri- | >'sontneént; and, if he might, the death-of so-sharp a censurer, | S:Gririectis ‘misddubting nothing, upon his return ‘to his lodg- | © fae reports the passages of the late conference to those who | Dowat atthe table with him, amongst whom’ Melancthon: being | Scene, he was called out of the reom to speak ‘with a stranger, 2°newly:come ito the house; going forth accordingly, he finds | ©cargrave old man, of a goodly countenance; seemly, and richly attired) who-in a friendly and grave manner tells him; that ‘edwithin one hour there would come to their inn cértain officers, Seas from-the’ king of the Romans, to attach Grinzus, and to “tarry ‘him to prison, willing him to charge Grineus, «with all | Spossible’speed, to flee out of Spires, and requiring Melanc- Dothon to(see that’ this advantage was not neglected; which ovdsaidytheold man vanished out of his sight.’ Instantly Me- © lancthon returning to his companions, recounted unto them ‘the words of this strange monitor, and hastened the departure _» cof Grineus accordingly, who had no sooner boated himself .°°on'thé Rhine, than he was eagerly ‘sought: for at “his» said > dodgings.° Of this Melancthon, in his commentary on Daniel _’ writes, and acknowledges God’s fatherly providetice in-send- ‘ang this angel-of his for the rescue of his faithfulsservanty, ©) ‘Sohn Spangenberge, pastor of Northense, was 10 sooner ‘© 'stept out of his house, with his family; to. go to. thesbains, but _o'¢he house fell right down in the place-—Oer own experience ‘©a@v home is-able'to furnish us with divers‘such' instaneés,° If sical man by some’ strong instinct ‘be warned ‘to changecthat lodging, which he constantly held for some* years}: findsyhis ‘bowonted sleeping place thatnight crushed with the unexpected PCIE BRI YAEL gtOX, rt Bloke oli. cooband exw: ge! > w9get 918 SNPS Me Wa ' | 288 fall of an unsuspected contiguation, to what. cause cait. we attribute this, but to our attending angels ?—Or have we been preserved trom mortal dangers which we could not tell — how by our providence to have evaded? Our inyisible guar- j dians have done it. - HUGE Ot Baie te Tied I In the true portaiture of his sacred majesty Charles the Second, it appears, that by God this king reigns, in that he hath exercised those providences, over him that are hardly exercised over ten thousands of us. ‘That star in the east, at his highness’s birth, speaks much this way; the powers in heaven, that so watchfully guarded him through those sad _ days, wherein thousands fell at his right hand, and ten thou, sands at his left, aimed at some great prize ; his royal life, the care of angels, must not go out privately, and be lost un= profitably in a corner.—Oh how the angels forbad those mil- lions of profane hands, that would rudely have touched the Lord’s anointed! His escape at Worcester was almost mi- raculous : he sought his way all along five miles from Wor: — cester, then he turned to the less frequented ways that could be, until he came to the borders of Staffordshire, then he removed to an adjoiming wood, where he, and one only with bim, walked securely awhile, until they found an oak for majesty, in the hollow of which he lodged himself for three | days and nights, until my lord Wilmot providing for bis ma- jesty a safe lodging, and then seeking bim in the wood, with much ado found his sacred person, guarded, and, as I may say, fed by angels. Lapham alec piot 2. They keep us in, or restore ustohealth, © - One going to London, inned and lodged all night at the — Maiden-head in Cateaton-street, where the same night died | a young wife of the pestilence: as another had died before, the sickness and death of the parties being concealed, he rose in the morning, took some repast, and went about his occas | sions ; but at his return in the afternoon, as he was going into the inn, a’friend called him back and told him the truth ; in the midst of the discourse, he saw the gates shut before his eyes, and presently was written upon them, Lord haye mercy upon us.—This hath minded him of God’s providence and promise, Surely he shall deliver thee from the noisome pesti- tence, for he shall give his angels charge over thee. ..- John Trelille, a poor cripple in Cornwall, that for sixteen years together was fain to walk upon his hands, by .reason of the close contraction of the sinews of his legs, upon three monitions in bis dream 989 i _ Mr. Samuel, a godly minister in Queen Mary’s days, was _ “that he would fain have drunk his own water, but he could _ not’ make one drop. But after he had continued’ in this _. ‘miserable state three days, he fell asleep, and one clad all'in white seemed to stand before him, telling him, that from henceforth he should neither hunger or thirst ‘any mote; _ which also came to pass, though he was not burnt till many , days after. White’s Power of Godliness. +3 _ \*"A doctor of divinity, of smgular learning and piety, sent his maid to the market, to get provision for the’ following week. But all the money he and his wife could make, was but five shillings; bis wife fell a weeping, and told her hus- _ band, that there was little likelihood they could live together, and that therefore she would take one or two of her-children with her, and live among her friends, if he cotld provide for himself and the rest of his children. Nay, dear wife, said he, we have lived thus long together, let us not now part, let us rely on God’s providence. She, in her grief and haste, answered, Well, send providence to market, and see what it will bring home. - It was so that day, a nobleman, who knew _ this doctor very well, dining with divers gentlemen at an inn, looking out of the window, saw the doctors maid, who being an ancient servant, he knew, and sent for her up, ask- ing her how her master did; she answeréd; very well, and fell a weeping ; he enquiring the cause, she told him what _ Straits they were brought to; he wondering, and being trou- bled at it, called the inn-keeer, and wished him to give that 9}. VOL. If. PO MUEMET Sk REG We” Ole ee GaP S = = ay — = eee fe ae ee — BO 5 ae inaid ten pounds, and every one of the gentleman gave twenty shillmgs a piece, So the doctor sending providence, of which _ the ang gels are servants and instruments, to market, it brought — “him home fifteen pounds. Doubtless it is because we do- not trust, not becatse God either cannot, or will not give, ~ that inakes us so often want mercies ; and such providences — ¢ would be usual, if our confidence in God were but so. _ ' Idem ibidem. There was a certain poor family, who being in great — & _ and having little of nothing for the children in it; when din-— ner came, “they put them off with play-things, and told them they would see if they could get them something for supper 5 and when supper came, they would give some small piece of | bread, and so get them to bed; and thus they used them ‘so_ long, while at “fast tie children would ‘not go to bed, but cried $6 breads "That night it was so, the Lord’ Faulkland | waking before midnight, could not sleep, and’ then it came into his mind that this family was in great Want, insomuch’ that he called up some of his servants, and sent them with a great loaf and a cheese to the house ; when they’ came, they found the children crying for bread, and the parents weeping — by them, who, «with a great deal éf joy and eagerness, re-_ ceived that unexpected provision. Thus the Lord ordered it by his providence, that they were not Only then telieve but their nécessities being related to tlie Lord Faulkland, he took cate of them fot the future. © Idem abide! o* 28 Luther hath this story: A certam Woman in the ‘time of | famine, having nothing at all for het children, and herself to” eat, being brought to very great extremity, she resolved apon- this course ; she made-herself and all hér children ready, and with a great deal of comfort and confidence she walked to a spring, not far from her house ; as’she Was” goi ings “one met her, who asked her whither she was going with le she told liim, that all her provision was quite spent, and was going w ith’ her'children’ to such fountain close by, be= ing confident, that God that had provided drink for vial her children, ‘wotild there provide food for them also. $ “aiid : he that heard the young ravens, and provided for them, would much more take care of her, and hér little ones: he} that met her, wished her to return home, for she should n meet | with provision that was ready for her theres she returne Bd; | and found a‘considerable quantity of meal, which was food |, for her, and her children, but whence this provision came ; she knew not, nor knew the man who told her of it, 7% 291 P , te SECTION VIL, Experiences of this Truth, as to our inward man. | oe For some experiences of this blessed truth, in respect of our souls, ° ae | 1., They declare to us God’s will; of old they did so ta | Abraham, -Lot, Moses, Jacob, Manoah, Gideon, David, Elijah, Elisha, Isaiah, Ezekiel, Daniel, Zachary. And in | the New Testament they did so to Joseph, Mary, Zachariah, | the shepherds, Mary Magdalen, Peter, Philip, Cornelius, Paul, Jobn the evangelist, and to all the apostles, At this time they do not invisibly declare God’s will, nor must we trust to visions, or revelations; yet many times they teach us by dreams, and many times they coin impressions-on our | fancy and imaginations while we are waking. They can _ make rare and wonderful compositions of what they find in | us; so that to me, here is the difference between the converse | of men and angels; men can speak to the understanding by _ the meditation of our external senses, but the angels goa _mearer way to work, and speak first of all to the internal senses, making such compositions there as the understanding _ presently takes off, and reads what is written. Do we not, waking and sleeping, see impressions in our fancy, of things _ that we thought we had forgotten? This is done by the angels, 8 _ One being a long while trained up jn ceremonies, notionals, fables, unprofitable matter, rather than sound and saving »knowledge, which is in faith; at last conversing with some | godly men, and with practical books, -he found some impres- _ sions in his fancy of another kind of divinity, and so inclined, » that divinity was rather practical, than speculative; atid that such kind of preaching as was usually delivered in an affected -spruceness of language, and vain-glorious’ trimness of the _ windy and dead letter, would never save souls. These im- pressions were more and more fixed in him, and at last he - as satisfied, ‘that many poor illiterate ‘souls ‘that felt the” ‘* ‘it- by violence, while many learned with ‘their learnmg _ every day set some time apart to be in the duty ; it proved, | a9F power of godliness on their own hearts, had more true know- _ ledge. of diyinity, than many learned doctors and rabbies, — that had nothing but, orthodoxy, or a swimming knowledge 4 of truth; and that many unlearned snatched heaven, and took” perished, and went down to hell. - ‘The efficacy of this light he gives to the spirit, but the instrumentality of if, as — working upon the fancy or imagination, he ascribes to the angels. ' “a : . dite A godly woman, falling into great dissertions, at last the filled her mouth with songs of praise, So that she could ‘nei- | ther sleep, nor eat, more than she forced herself to do out of | The light presented to one as before, many blessed mo- tT tions came in to begin with the beginning of saving practical truth; and this he understood was the dette Ot bespricrs al tion ; and therefore if ever he would be happy, he: must bave GI some feeling of that. Many objections were raised, that the | wind bloweth where it listeth; and we are not : uifficient of | ourselves to think ; and it is not of him that willéth, nor’ of | him that runteth, &c. The objections are not formally tow " remembered : but notwithstanding them, the motions to Ke on the work continueth afresh, and find them daily upon his | ic Teg an 4 eee, “27° i bps wins bid, GP baas 4 q spirit, at last he submitted willingly to those ins irations, and — Spirit, a sly | C iy y tedious and difficult at first, but afterwards sin bey Bs. sinful, and the spirit set it home on his soul, and by degrees | 293° sticcessively, he was led from a sense of misery, to some hope of mercy in Christ : and before he had done, though many a day it continued, the Holy Spint infused faith, whereby he- closed with Jesus Christ, as Saviour, and as Lord, and King, and Husband. ‘This work begun by the angels, by instilling good motions, was the joy of angels, when it was perfected : Lhere is joy in the presence of the angels of God over one sin= ner that repenteth, One, about the time of reformation of religion, desired much of God thé guidance and assistance of an angel; and from the thirty-seventh year of his age he had sensible mani- festations of a spirit that assisted him, and followed him tll his death. In his dreams or visions, he was sometimes ad- monished of this or that vice, and sometimes advertised of this or that danger, and sometimes resolved of this or that doubt, and sometimes persuaded to this or that duty. Once I heard a voice from heaven, saying, I will save thy soul. Usually in the’ morning, about the fourth hour, the angel would have beat at his door to have awaked bim, and if he had done any good or evil, he would have manifested the approval, or disapproval of it by some sign. If in company he had spoke any unwary words, he was sure to be advertised and reproved of it by a dream in the mght following: if he had read any book that was not good, the angel would have struck upon the book, to have caused him to have left it, and laid it aside. Often would the angel have provoked him to prayer, and alms-deeds, and other duties. Bodmus asking him, whether ever he bad seen the form of this angel? He an- swered, that he never saw any thing, but only a bright and shining light in a round orb; and once after prayer upon his bed, that he saw a sweet boy, in white apparel, of admirable beauty. Bodinus de Magorum demonomania. ' 3. They repeal temptations, or prevent occasions of sin. One having many temptations offered him, especially in his dreams in the night, he observed, that at the same times such thoughts have come in, that in those very dreams he confidently cried, Avoid satan; and again, Avoid satan, f r it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve ; which he believes were put in by the -angels. One Natalius, that bad formerly suffered great persecutions for the cause of Christ, was seduced by Asclepiodotus, and ‘Theodorus, two sectaries, to be the bishop of their sect, pro- mising to pay him a hundred and fifty crowns of silver every 294 month, and so. he joined himself to: them ; but the. Lord in - merey not intending to Jose him. that .had suffered so much for his sake, admonished him by a vision, to adjoin himself to _ the true church again, which the good man for the present, blinded with lucre and honour, did not regard as he ought to have done. The night after he was scourged by. angels, whereu pon, in the moruing, putting on sackcloth, with much weeping and lamentation, he went to the christian congrega-. tion, praying them, for the tender mercies of Christ, that he might be received into. their communiontagain ; which rez. quest was accordingly granted unto him. Clark’s general Martyrology. a 3 Saal brat wikis Hh Maga Cyprian relates a story of one of his fellow ministers, who in the midst of his torments began to faint, being greatly afraid of death, and desired to be released; at which time there appeared to him a young man of admirable beauty, and ‘ so bright, that man’s mortal eye could,searce endure to be- _ hold him; who angerly said to him, Pati timetis, evire non wultis, guid faciam vobis? To suffer you dare not, to go out you will not, what shall I do with you? Idem ibid... 4. ‘They quicken, encourage, and comfortais. > A certain godly woman. riding behind her bushand, wha ‘ was a persecutoy of Mr. Bolton, as they were riding, it thun- - dered and lightened extraordinarily, so that he trembled ex- ceedingly: his wife with a cheerful voice said, Husband, what ails you? why do you tremble thus? He answered, Do you not hear how terribly it. thunders? . She answered, Yes, I hearit. And said he, do you not tremble also? »She answered, No, she was not at all afraid, for she knew it wag but the yoice of her Father. He was amazed at:her cheer- fulness add answer, and began to think with himself, Surely these puritans haye something withiv them, that they areable to bear up in such storms, and that they have peace, and are ~ cheerful, while I tremble. And being not far off, immedi- ._ ately he rode to Master Bolton, beseeching pardon that he had persecuted him, and desired that he would tell him what he should do to be saved. ou unndti ath... Thomas Ward, of 'Tiso, in Warwickshire, was all his youn: ger days very loose and dissolute, an enemy to, goodness, and a hater of good men; but it pleased God at last to convert him, after a strange and wonderful manner, which was thus: | In a morning, as he lay in his bed, plotting and contriving how to molest and persecute some of his godly neighbours, there appeared a vision to him ofa city, wherein there were e SRST PLS LR RST a _— 4 295 many poor tagged lambs in the streets, and a inan driting Ot them, and he heard a voice saying to him, What are these? ‘To which he answered, sheep. Then said the voice again, These are my sheep whom thou persecutest. Presently after he saw another vision of a pile of faggots, and heard the voice saymg, What are these? He answered, faggots. Then said the voice, As these are bound up for the fire, so thou deservest to be bound hand and foot, and cast into everlasting fire. He answered, Truth, Lord; yet withal he cried ear- nestly to the Lord for mercy: and presently after he saw in another vision a pillar of brass, but so bright and glorious, that he was not able to look upon it; then said the voice, Be of good comfort, for thou art a chosen vessel, which shall suffer many things for my name’s sake. ‘To which he said, Lord if it be thy will, let it be now: and presently he had a blow given him on his side, as with a dagger, the mark whereof he carried with him to his grave. After this it pleased God to raise him up with comfort, and he became an eminent professor, and was very zealous for the truth. | White. A little before the eighth persecution began, God by a vision revealed it to Cyprian, saying to him, Be quiet and of good comfort, for peace will come, albeit a little stay there is for a while, for that some remain yet to be proved and tried. Clark. Theodorus, for singing a psalm at the removing of the body of Babilas, being apprehended, was examined with ex- quisite torments, and so cruelly excruciated from morning till almost noon, that hardly he escaped with life; and being afterwards asked by his friends, how he could endure such extreme torments, said, That at first be felt some pain, but afterwards there stood by him a young man, who as he was sweating with the pain, wiped away his sweat, and oft times so refreshed him with cold water, wherewith he was so de- lighted, that when he was let down from the engine, it grieved him more than before. Clark. While Augustine was yet a Manichee, his mother Monica . hada dream, that she was standing upon a wooden rule, and being very sad, saw a glorious young man very joyful, and of - a cheerful countenance, comimg unto her, and that he asked her the cause of her sadness, and when she had declared that it was by reason of sorrow that she had for her son, who was then in the way of destruction; he bid her be of good cheer, and wished her to mark and observe, and that she 296 _» should see her son to be with her where's « she saw her son, standing with her, upon | . August. Confes. 1.3.00 iscok AeA ; : . 5 ee ; at b sts shi shana: As: 2 i: Ne ee at | eo | » ee Thee 5 sede MR: AOE ba “y ek aman a DSA, SA Sere Me SECTION: VIMY sau yt oan / oe ee | i Map, ath ike a ; ; ere ae tae) aes at ebm. | Experiences of this Truth as to €or te GE aoe - FPor some. experiences of the angels ¢ conversion. Ona timé, Augustine being in : and deep contrition of heart, cried out OF! . what suffer I-under the tyranny of sin? Unlea heaven by violence, and we, with all our learnin, lie - ing im flesh and blood. After this he had a ‘for all his past’ pleasures represented thems eyes, saying, What, wilt thou depart from us, an | be no more with thee for ever?» And then'a m tempest of weeping came upon him, so that he cast hi on the ground under a fig-tree, and gave full scope to his eyes, which brought forth presently whole floods of. tears and then, behold he heard a voice, as if it had been of a boy or maid ‘singing, and saying, folle et lege, tolle et lege ; take” up and read, take up and read. Wherefore repressing force of his tears, interpreting that this voice came from ven, and was spoken by angels, he took up the book: Paul’s epistles which he had with him, with a purpose read the first chapter that he should find, and opening it, eyes fixed on these words, The night ts spent, the day ts at hand, let us therefore cast off the works of darkne sg be us put on the armour of light ; let us walk honestly, as day, not in rioting a drunkenness, not in chat wantonness, not in strife and envying, but put ye on Jesus Christ, 3c. And by this beets cele ¢ - Aug. 1. 8. Confess. c. 12. 1 ENS A woman telling me of her great trouble and g -_ her long continuance in the pangs of the new birth, - ‘ : eer t : Sieh | | i i 297 that she heard at last a voice, plainly and distinctly saying to her, as she was bewailing her sins, Lf thou wilt forget, I wall forget; If thou wilt forget, I will forget. A man labouring in the pangs of his new birth, began to despair of salvation, and at last concluded he should be | damned; whereupon plotting and contriving what was best to do, he resolved to make away with himself, and not to live any longer. For these reasons, 1. Because he conceived, the longer he lived, the more and greater would be his sin. _ And 2. The more would God by bis sin be dishonoured. And 3. The more and greater would his torment proportion- ably to his sin be in the fire of hell. And even now gome to the place where be had appointed the execution and self- murder, there suddenly came into his mind, as if a dart of dight had been injected, these very words, Who knows? on awhich, pondering and ruminating, he asked himself, Who knows what? and presently was thrown in, as he conceived, the end of the sentence, Who knows what is God’s decree, or mind concerning me? neither angels, devils, nor men. On which words, pausing and considering awhile, he reasoned thus with himself: If [ know not God's mind, it may be I shall be saved. Upon this he staid his purpose, put on by satan, and probably prevented by an angel, and so went to prayer; and within three days after he received comfort. = SECTION IX. Of the Duties that Concern us in this Respect. a. IL all dangers let us stir up faith, and exercise it on the promises of angel protection. Art thou aseldier? do vio- _-lence to no man, neither accuse any falsely, and be content _ smth thy wages, march, charge, retreat, do duty accordins to command. God shall cover thy head in the day of battle, , for thou.art in thy ways; but if thou anvadest the ministerial ae ag mgd to preach, who never was sent, look to ‘ , thou caust not without usurpation pretend to God's 2P 23... von. tl. keeping, for thou art out of all thy ways. Nor do T-fear the — frowns of any if offended hereat, and reproveth me for giving — this just reproof. [am sure I am in my calling, ip ao ay bs and therefore with comfort and confidence may rely on God, _ ‘and his angels’ protection, only that we abuse’ not the pro- ‘mise as the devil did; let us keep in our ways, that we may _ be kept safe by the angels, then only is angel protection to _ ‘be expected, when we are i the ways God hath appointed ; — ‘that isto say, within the compass of our general and particn-_ | ‘lar callings; they shall keep thee in all’ thy ways, or in all | thy bounds, or im all thy courses appointed'thee by God. _ - Surely we have need to look to ourselves in all our ‘actions, — as in eating, drinking, riding, sporting, for even in these God — hath set us our ways. We hear ‘of many ‘sad disasters of God’s dearest servants, and we need not wonder, if we but consider their wanderings; alas, they keep not within com- ‘pass, they are out of their ways, or otherwise they might ‘walk safely without any danger. If Jacob keep but im his ways, he may safely meet with his brother Esau coming agaiust him with fou: hundred men: Mr. Dodd would ‘say, | he cared not where he was, if he could but answer these two — questions well—Who am 12. and what do There? am La child of God? and am I in my way?) If we were careful of these things, we might free ourselves: from-all-other. care: — Qh let us look to our ways! ~ dotdur in soc 2. In our sicknesses, sores, dangers of plague or pestilence, _ let us eye tle promise of angel-mimistration: Surely he shall — deliver thee from the noisome pestilence;—Thou shalt not be — afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that watketh in darkness, 1 the destruction that wasteth at noon-day} a thousand shall — Fall at thy side, and ten thousand at thy right hand, but. it shall not come nigh thee :—There shall no evi Sn abit ee ther shall any plague come nigh thy Tell fae 1e shall. give his angels charge over thee. Many other promises we. have both to prevent and qualify, and to remove sickwesses Exod. xv..06.., Deut: vii. 15. | Psa sh, 3. Heb. xii. 6, -8, \Isa, xl. 31. And well. may we live. by faith on promises as these. But why should the promises of a ministration be out of_use? ‘lo what end are these pro. _H we may not rest or roll ourselves upon them as well others? Should God say in our sicknesses, Send to. suc physician, and make use of him, and you shall be.cured, we ‘Should submit. . And are not these. heavenly physicians ¢ OT ST aes 299 niore value? And have we not an express promise, that in ‘their ministration we shail have health? Ob let us eye these promises ! . , | 3. In our outward wants let us have some thoughts of angel-ministration, as to supplies. It is a wonder how all the creation is serviceable to man, the very plants and herbs administer to his food, the beasts of the field, and the fowls of the-air, are for his sustenance; the sun and stars contribute to his beimg and preservation; if any piece of the creation ‘should escape his ministry, one would think-it should be the mighty and blessed angels ; and yet behold an angel provides bread for Elijah, and water for Ishmael, and all other neces- saries for God’s children. The world is yours, saith the apostle; God would never have made this field (the world) were it not for the corn (the godly) growing in it; and as of this corn the angels are the reapers, so they have care of it for its nourishment and preservation, Art thou a saint, and in waut? Surely it concerns thee to shake off idleness, to ~ take the opportunity, and to observe God’s providence in all affairs, and amidst those several providences of his order- ing, forget not the ministration of the angels; for my part, if together with the word, my own experiences may be any en- couragement, I do verily thmk, that rather than thou shouldst die for thirst, an. angel wil! open thy eye to see a fountain, out of which thou mayest fill thy bottle with water, and take and drink. } ~ 4. In learning the whole council, will, and mind of God, ‘det us turn over those leaves which speak of angels; these are the invisible attenders of the blessed Deity, and without some knowledge and apprehension of them, we shall never attain to conceive of their God and ours as we ought to do: but in this knowledge let us mind especiall y their ministration to our inward man ; herein are many depths, yet are they sweet, delightful, and most profitable truths: they come to our phantasms (the species of sounds, of shapes, or whatso- ever else, as they are kept and, preserved by the inward senses) and they move them at pleasure, and put together . such conceptions or apprehensions as are most accommodated and fitted for the knowledge of that truth which they would suggest to our minds: is not this worthy our knowledge? Shall the angels take pains to speak to us, and to acquaint us with the knowledge of saving truths, and shall not we. ‘wil- ~Angly bearken to them? © let us listen to what they say ; apd that they may have matter to work upon, and to speak - to us about, fet us be ever ready and prompt to receive god inrages and impressions of things into our faney. T¢is saidj) that the angels cannot put into our fancies what néver was there before, as they cannot make a man born bliid'todream _ of colours, and their differences; but they ean’make many — compositions and deductions of the images’ they find’ there; to the saying of what they will; and therefore let us hear alf — the good we can, and take heed of reeeiving ill impressions. by our ears, or eyes, or any other way. If any one tell ust an ill story once, the devil will tell it as a thousand times # it is a great happiness to this purpose not to know iif. And on the other side, if we see or hear good objects, and that’ — our memories, which are as treasuries of all we see or hear; be: stuffed and filled with many such good things, then may we comfortably hope, that the angels will make use of all those images to conversé with us, and tell us, over and! over, what is the will and mind of God. ©) ee 5. In the many motions, inspirations, and holy suggestions | to this or that good, let us stop awhile, and seriously ¢onsi= | der whence these come, certainly if they are of , ante | tend to good, they come either from the spirit Of God, or | from his holy and blessed angels. E confess the efficacious | power on the heart belongs only to the spiritof God; Ht | is the Holy Ghost that over-rules, and melts, and’ new moulds us, that so persuades us to charm, and: turn, and captivate ~ our souls; yet the angels are ordinances, means and heljis of God’s own appoitment; they are ministering spirits sent | from God to counsel and persuade us té this and ‘that duty) And whether the good motions: instilled proceed fromthe _| Holy Spirit, or from these ministering spirits, itis ' Good for us to listen, and hearken to these movings, workings, hints, intimations. Methinks we should hearken tothe advice ofa | friend, how much more to God and his:angels? O how sad | is it for my soul by sin to counter-work the actings ofangels, | and breathings of the spirit! that the angels should kiiock at | our hearts, and that the Spwit should put in the liand*by the hole of the door, and yet that neither should be yielded. unto, but both resisted ; this must needs grieve the Holy! Ghost; and grieve the holy angels that: would persuade as, and: seal’ us up unto the day of redemption. sh eric gio | 6. 1n the occesious of evil, of temptations to this or that sin, observe we the stops and lets which often are made by the holy and biessed angels, we little think pri ig angels ate for our good? The devil, we know, is like 301 roaring lion, and the day passeth not over our heads, wherein he offers not this or that temptation to ensnare our souls. And are not the good angels at counter-work? Do not they as often pall us back? Or do not they at least very often hedge and block up our ways, by withstanding the occasions of manyasin? © then say as Jacob did, Surely the angels ; ¢ the Lord were in the preventing of this temptation, and I t not. It were enough to strike us into a dread, and to break forth into praises of God, if in the overcoming of any temptation, we had some thoughts of the protection and tmistration of angels: surely, should we say, The Lord and his angels have helped and relieved us, or satan had prevailed, and-wevlad been qrtite foiled. 7. Iw our deddaess, fears, sorrows, afflictions, let us re- member the words of Elisha to his servant, Fear not, for they that be with us, are more than they that are against us. Seldom did the angels appear to any, but this was their lan- guage, Fear not; as, Fear not, Daniel; and, Pear not, Za- charias; and, Fear not, Mary; and, Fear not, shepherds; and, Fear not, Paul; it is one of their prime offices, to streusthen the weak hands, to confirm the feeble knees, and to to them that are of a fearful heart, be strong, fear not} ‘Behold your God will come with vengeance, even God with a recompence, he will come and sace you. When David said to Abiathar, that may we imagine the angels say to us, Fear not, ge sons and daughters of the Almighty, we are your protectors, : , comforters ; and with us, and by us, you shalt bein safeguard. O the many quickenings, encouragings, ings, that the saints have by the ministration of an- gels! _ Next to my God, and my Saviour, saith one, I shalt _ ever place my greatest comfort and confidence in the angels of God, neither hath earth nor heaven any creature comforters like unto these; there is none like them, or to be compared _ 8. At all times and'seasons, let us think and carry ourselves, as in the presence of God, and sight of his angels. If I may instance in some times, as 1. In time of temptation, let us think of it then. Seneca gave Lucilius this counsel, That whatever he was doing, he should imagine some of the Ro- man worthies beheld him, and then be would do nothing _ dishonourable. Surely, if the eye of God, and of his angels were ever in our eye, this would be a supersedeas, and counter= poison against all sm. Tell me, how dare-you sin in their Presence, or do that im their-view, which you would not dare 302. to do in the sight and presence. of. some vearthly..man? J. charge you before God, and our Lord Jesus Christ, und the élect augels, saith Paul, q. d. Consider God’s presence, :and Christ’s presence ; or if they work but little wath you, con= sider the presence of the elect angels: surely, the nearer things come to the manner of our presence, the more they wili affect us; and therefore consider, that the angels are F present with us, in the very room where we are-acting, our very wickedness. I blush to think, said the author above cited, how often, I have done that whereof the angels were ashamed for me; I abhor myself to recount their just dislikes, and do willingly profess how unworthy I am of such friends, if I be not hereafter jealous of thew just offence, 2. In time of public service, and public duty, think: on it then; For this cause, saith the apostle, ought the woman to have power over. her head, that is to say, to be modestly veiled, because of the awigels, Elect augels are exact and.careful observers, and eye-witnesses of our behaviour and deportment in the public ordinances. _ To this end were the curtains of the tabemacle pictured full of cherubims, to signify, that about our solemn | meetings, whole troops of angels take notice of our carriage: surely, if this were considered, we should be very serious in God’s worship; yea, how spiritual and heavenly should we be, if our-hearts were but fixed on these glorious angels? .O. | ye blessed spirits, said a saint, ye are ever by me, ever with me, ever about me, but especially in God’s house I do as — good as see you, for I know you to be there, 1 reverence your glorious persons, I bless God for you, I walk awfully, because I am ever in your eves; I walk confidently, because — q T am ever in your hands. My brethren, we are even now at this timé. of public meeting, amidst watchful and waking overseers ; we are looked and looked through in all our ways, as if heaven were all eyes round about us. Oh then with what fear and trembling, with what reverence and. devotion should we stand, or wait here before God, and his holy angels? coo a a f i ye ean 5 Jeet Re. No », ABLUS _ 9. In reference both to others and ourselves, let us Jearn, to imitate angels-—- ___ meer ity Veo ek ae "_1. For others, let us imitate thus, they are as our guardians, physicians, purveyors, tutors, instructors, soldiers, quickeners, g encouragers, comforters; so let us in our several stations and places aspire to angelical work: if the angels guard us, let 303 ‘us be'as guardians of one anotlier ; if they study our health, let us wish health, and endeavour it as we may one for ano- ther ; if they purvey for us, let us relieve the’ necessity of the saints; if they tutor us, let us acquaint one another with the mysteries of grace; if they instruct us, and persuade us to our duties, let us consider one another, to provoke unto love, and to good works ; Exhort one another daily, while it ts called to-day. If they fight for us, and take part with us against the evil angels, let us take part with the saints against ‘the oppressions and violence of all wicked men; if the quicken, encourage and comfort us, let us quicken ‘the sloth- ful, confirm the weak, and comfort the feeble minded. Surel; the way to have angels reward, or to see the face of God, is to do the work of angels. Oh let us improve this piece of ‘the creation to our use, as well as ail the rest ! ‘ . 2. Por ourselves, let us imitate thus: 1. Reverence the majesty of Godias they do, Isa. vi. 2. 2.'Stand ready prest to execute the will of God, as they do, Psal: tii. 20, 3, Let us study holiness, as they do; they are of a most holy nature, avd therefore are they called holy angels. So be we holy, even as they are holy. It is but equal, that we who expect to be hike the angels in glory, should be like them in grace.. Many would strive to be like them for gifts and parts, but not for holiness, which yet is the special thing propounded to our imitation. When we say, Thy will be done in earth, as tt 73 in heaven, no question, this principally is intended, that we should lead here angelical fives ; that is, in heaven they are ever doing God’s will, there is no sin there, so we should keep harmony with the angels of heaven, and do his will here. - ‘ens 10.To conclude, in all dur duties, in reference to the an- gels, let us look unto Jesus, the author and Jinisher of our faith. They are as the means and instruments of our goog, but he is the author and finisher, and all the efficacy flows from him. . Hence it is that we must chiefly apply ourselves to him, Trust not in man, no, nor in princes, saith the Psalm- ist; so may I go on, trust not in princes, no, nor in angels, nor archangels absolutely, but still in subordination unto Je- sus Christ. This use the®Psalmist teacheth us ‘of angel protection ; The angel of the Lord encampeth round about them» that fear him: And what then; O taste, and see that the Lordis good ; blessed is the man that trusteth in. him 7 _ pot m:them, but in him: our chief confidence must be im none that is on this side God, When God promised Moses | 304 . _ that an angel should go. before Israel,.and ah ; ‘tened the subduction of his own whip: angel before thee, but I will not go up mm the ma ri i. No marvel if Moses were no less troubled, than af? they ne e been left destitute and without a guard; and that. he ceased not his importunity, tll he bad won the gracious epgage- ment of the Almighty for his presence im that whole expedi- Ss tion, If thy presence go not with us, carry us not up hence. ; For what is the greatest angel in heaven without his maker? O then let us eye God, and eye Jesus Christ in all, above all, and beyond all angel-ministration. It was a sweet saying of one we mentioned before, Blessed be God for the angels, as _ the author of them and their protection ; and blessed be the © angels under God, as the means used by ‘him, for our protec- tion, and other blessings. Let the angels, have their due, } let God in Christ, be our all in all; for soho him th were created, so were they created tor him; anlie litte all things, and by him all things exsiGhy ; pottrent melt 70D. f | % sod al PARE MIRE NEANSEE So rat HOW wutt CHAPTER Too 1) ol logon ——— tt Lister abt nite ailt AED iq 5 2 Ttle JUS Ue Ee & SECTION 18 01ed Moan hye, 5. 20); bye gf ial — . God into the kingdom of Gods * eth nawer ph bos 9 _ 5. The angels present the souls of saints before Christ'ou » _ his throne, and there immediately they réceive their sentence. This must needs follow, the*angels cannot leave their charge, ~ till they bring them to him, who gave them ‘the charge of — _ them ; away therefore they fly to the Lamb- on “his ‘throng, » — and covering their faces with their wings, there*they present: \- with cheerfulness of spirit his redeemed ones,-g. d: “Glérious*> _ ¢ King of saints, hither we bring these souls which thou gavest. © “us in charge to keep, their dusts are indeed returned to earth ‘as they were, but their spirits must needs return to God » ‘who gave them; come, take them into thy bosom and » ‘ glory, they are spirits, yea, spirits seblimated (as being born © ‘ again of water and of the spirit) and therefore assimilated, - _ “to thyself; they are pure sparks, now freed and ‘severed ‘ ‘ from their dust and ashes, and therefore they fly upj‘or they» — “come up hither on our wings, unto thee the great Spirit, — ‘ that element of spirits; Oh that they may find anion and= — ‘ coalition with thee! O that they may be with thee where ~ ‘ thou art, and that they may for ever behold the glory which. — ‘thou hast given them! To whom answer is given, as from > ‘the throne, welcome, dear souls, into this glorious kingdom ‘of mine, this is ‘that inheritance I prepared for you before* ‘ the foundation of the world. Why, you are they whonr], ‘ created in my own image, after my own likeness; you \aré: ‘ my off-spring, created immediately by my hand, and in’ my” ‘image, as to your very substance. It is true I made all the. ‘world, and something I made out of “nothing, as chaos: — ‘was made, but my image other creatures did not bear y you: “ only are spiritual substances, and vital light; you onlyhave «those luminous substances, or substantial lights; fiom'*the ‘ gift of your creation, which is a- degree above the angels; — ‘ for they have not any light genial and mbherent to their es- “sence, but are only mirrors of the increased light: And * — “though a taint came upon you by reason of sin, so‘that this — ‘image wherein you were created; was’ ve a ‘yet by works of grace I renewed this image, andithereupon, ‘ that original affinity to me, the God of spirits, is not only — ' restored, but endeared’, ‘And now: this’ is) ‘my sentence, Well'done, good and faithful servants, you have been faithful over a few things, I will make'you rulers’ over many'things, enter you into the joy of your Lord. |i ee ee eee a Oe ee “x ut 7s Ben = Be IEE NES lees 309 _. 6. "The angels'now begin to join in consort with the souls __ __ of saints, and to sing those halielujahs that never shall have end. And reund about the thronewere four beasts, full of _ eyes before and. behind—and they rest not day and night, say- wg, Holy, holy; holy, Lord God Almighty, which was, and is, anaiste come. And when these beasts give glory aud honour, | and thanks to him who sits on the throne, who liveth for ever and ever; the four-and-twenty elders, fall down before him that sits on the throne, and worship him that liveth for evr and ever, and cust their crowns before the throne, saying, “Thou art worthy, O Lord, to receive glory, and honour, ond power, for thou hast created all things, and for thy sake they are, and were created———And I heard the voice of many angels round about the throne ; and the beasts, aud the elders, and the number of the angels was ten thousand times ten thou- sand, and thousands of thousands, saying with a loud voice, Worthy as the Lamb that was,slain io receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.——After this I beheld, and loa great multitude, which no.man could number, of all nations, and. kindreds, and people, and tongues, stood, before the throne, and before the Lamb clothed with white robes, and palms in their hands, and cried with a loud voice, saying, Salvation to our God who sit- teth upon the throne, and unto the Lamb ; and all the angels ' stood round about the throne, and about the. elders, and the Sour-beasts, and fell before the throne on their faces, and wor- shipped God, saying, dmen ; blessing, and glory, and wisdom, and thanksgiving, and honour, and, power, and might be unio our:God, jor ever and ever, Amen. Lo here, all God’s saints, of the old and new Testament, called twenty-four. elders, comprehended. under the twelve patriarchs, and twelve _ apostles, and all the mmisters of Christ called four beasts, or living weights, comprehended under the four evangelists ; and. all the angels of heaven, an innumerable company of angels, all joining in one concert; Oh, what joys are here! - what harmonies are these! what warbling of saints and an- gels! If Francis, as Bonaventure stories it, hearing but one angel play upon an harp, was so transported with the melody, that he thought himiself m another world; how are the souls of.saints transported, who no sooner arrive into glory, but they hear more than twelve legions, of angels, accompanied with a sumberless iumber of glorious saints, all singing at once, hallelujah; Holy, holy, holy, Lord God Almighty, - = TtEop BOY Tl 810 . praise, and honour, and glory, and power be\unte God, ‘and _ Christ, and the Spirit of Christ for ever and ever, , vi ey . ¥ Lng Tie “on wr Sahat Yodan lta ie a ene, dati s miniabiges ae Eee Hiei ge rll ret tee ne ary i bp iy oe fists; inpagda Tek! baer oni? Ba 2o0 2 ygaio tl ¢ i ‘ bps)» . is 5 SECTION I, (1S, VR AD TRL . . i ‘ ey T! t hee, RR? Noni hers aA, Ue ee Fe et Of the Experiences of this Truth... he vie Ere Ty | ie sf stead | fd % WU sen, Sod st RE Aine sah chalga IF swat add some experiences of this blessed truth es ke é a pe e! aa eel? KC ath is & 1. They help us and ease us in the pangs of death. nding: 69, lary yi “0 RON TE: bar 20s aay f MTgR rt te Betiiat 6%, midst of the flame, wherein he must die, he would shew We ; but a man might therein keep his mind quiet | patient this he assented to, and promised that if the Hse ATR GH were tolerable, he would lift up his hands above his’ head, before he gave up the ghost. At the stake, he mildly and _ patiently addressed himself to the fire, and after his fervent. prayers made to God, fire was put to him; init he ¢ mn inued | Jong, and when his speech was taken away by the ‘his skin drawn all together, and his firigers ‘consume ‘with. the fire, so that all men thought he had been dead; he be 8 mindful of his promise, suddenly lifted up ‘his hands bu ning of a light fire, and with great joy eh them three ti : together, whereupon there was such shou ing amongst the _ people, especially by those who knew the meanifig o F it as ‘Martyr, | ’ oe “a A the like had scarce been heard; and so the bless presently sinking down into the fire gave up his spifi God. For Mautyr. a rye ah riya ph a | Mr. James Bainham, being at stake to be burnt, in) the’ midst of the flames which had half consumed his arms and his legs, he spake these words: O ye papist, behold ye look — for miracles, aud. heye now ye may see a miracle, for inv this fire I feel no more pain, than if I. were in a’ bed ef down; yea, it is to me as a bed of roses. Idem ibid. u es. Gham ! 311 | Theré, was in. Mechlin one Andrew Thissen, ‘who had three sons, whom he had carefully brought up in the know- | ledge of the truth, two of them were condemned to the fire, | and one of them feeling the violence of the flame, said, O | what a snvall pain is this, compared with the glory to come! _ and so committing their spirits into the hands of God, ‘they: | finished their race. _ _ Henry Voes and John Esch, being brought to the stake, _ for their testimony to the protestant religion, when the fire _ was kindled at their feet, one of them said, Methinks you _ do strew roses under my feet; and presently after they Weatta no sooner had the sun-beautified: that morning, but he fel¥ into a trance. What, think you, meant his blessed soul, . S12 whilst the body itself used such an action? were fixed, his face cheerful, his lips smiling, his ‘a ge nen clasping ma bow, as if he would have received ‘some blessed angel, that there was at hand. to receive his soul; but he. comes to himself, and tells them about him, how he, saw the sweetest boy that ever eyes beheld, and bids them be of good cheer, for he must presently go with him. One standing. near, as. How suspecting the’ time of his dissolution, bids him say, Lord into thy hands I commend my spirit : “Yes, ey he, Lord mto thy. hands I commend my spirit, \ which 1 is due, for why thou hast redeemed it, O Lord, my God mo st true. And presently after he died. ‘a If a man, without all observation of physical ¢ cr tiie shall receive and give intelligence, many days before, what’ day or hour shall be his !ast, to what cause can we augribate i these but to our attending angels. , . A good gentlewoman, Tying on, her death-bed, Mr. Yodd. was sent for to her, who spake of heaven, | and to fit her for. that glory, she told him, that she felt the. comforts of God, and that she could as hardly at that time forbear singing, as _ formerly in childbearing sbe could forbear « crying, and eal ; after she died. Clark “Mart. P Mr. Holland, the day before his death, calling for a May ‘ continued his meditations and expositions on the eighth to the Romans, for the space of two hours, but on a udden he said, O stay your reading, what brightness is this I see fy And they said, it is the sunshine. Nay, saith he, i it is my Saviour’s tie now farewel world, welcome heaven, the | day-star from on high hath visited my. heart 5 I doubt: not b A you all see that light, but I feel a light within me, that non of you all can kuwow. And then turning himself to the mi i nister who preached his funeral sermon, “he said, ) Sir, I = ay you would preach my funeral sermon, for te: night | ie, and speak this from me, that God deals fatale ia I feel his mercy, I see his Majesty, whether in the iy On out-of the body, I cannot tell, God he knoweth, ‘but things that are unutterable. And being thus ravished i spirit, he roamed towards heaven with a cheerful look, an en sweet voice, but what he said was not understood; at last raisi S himself on his bed, as Jacob did upon his staff, he ended blessed life with these blessed words. O thou fiery. chariot, camest down to fetch up Elyjah, carry meto my happy | hold: a n all you blessed angels, that attend the soul of Lazarus, tose ing it to Heart, bear me, O bear ‘me into the bosom of my best. P. I wes in go 313 beloved, Amen, Amen. Come, Lord Jesus, come quickly ¢ | and sohe fell asleep. Leigh. ‘is Mrs. Drake, a woman of great temptations, and deser- tions, at last growing sickly, and free’ from her desertions, She became incessant in her discourses of heaven, and of the — things of God. ‘The Lord’s day before her death, she called all her children together, and with many admonitions and zealous instructions, and heavenly discourses, she spent much time that day: the Tuesday following Mr. Dodd came, and spent some time in heavenly discourses, and then went to prayer; and suddenly as prayer was done, she broke forth in a wonderful manner in these expressions, Oh, oh, oh, what is this? what is this? what is this? 1 am undone, undone, undone, I cannot endure it. Oh, oh, oh, let me begone, let ‘me begone, I must be gone, I cannot tarry. Ob what shall I do?. Lo, lo, the angels are come, they wait, and stay for me: © dear mother, why bold you me? I must begone; O he is come, he is come, he is come; now you have it, you have it, you have it, (meaning that now they had the issue and fruits of all their prayers) why hold you me? let me be gone, my work is done. O call, call, call! where is my crown, fetch me my crown, bring me my white robes, . ‘quickly, quickly, quickly: why run ye out? the angels stay. O it overcomes, overcomes, overcomes me: what shall I do? what shall Ido? what shall I do? with innumerable such swift expressions as could not be remembered ; and withal she heaved up still all the time with fixed eyes towards the house-top, as though she had seen some yision, and would have flown away from them all. Idem. “Robert Milner, on his death-bed, was so filled with joy ‘for many days together, that he could not hold, but proclaimed the sweetness and goodness of God from day to day, he pro-— fessed his joys were unutterable; he carried, as if he had been in heaven afore-hand, only, once talking with some Christians about him, he cried out, Oh I have lost it! But _ presently he added, Oh I have it again, it is come, it is come! At last, drawing near his end, he sent for the relator as for- ‘merly, and desired his prayers: and whilst he was m duty, commending his soul unto God, he suddenly rouzed and ‘stirred up his body, crying and saying aloud with much vehe- ~inency, ‘The Lord, the Lord, merciful and gracious, abundant odness and truth, forgiving iniquity, transgressions, and 2}. VOL. II.- ZR ‘ 314° sins. . And in the very act.and heat of his Proclaiming the hame and goodness, and. sweetiless, and mercy of God, he. bowed his head, and gave up the ghost, Sher Fastle ~ Lord Henry Otto, being sentenced to death for religion, he told the minister waiting on him, I was troubled, but now I feel a wotderful refreshing in my heart; adding, with his _ hands lifted up to heaven, [ give thee thanks, O merciful . Father, who hast been pleascd to fill me with so much com- fort; O now I fear death no longer, I will die with joy. As he was going to the scaffold, he said to the minister, I am_ sure that Christ Jesus will meet my soul with his angels, — that he may bring it to an everlasting marriage, where I shall drink of a new cup, a cup of joy for ever. Upon the scaf- fold, lifting up his eyes to heaven, he said, Behold I see the — heavens opens, pointing with his hand to, the place, where others also observed a certain brightness which dazzled their eyes.—And so he received the stroke of the sword. Clark’s Mart. in Bohemia—In like manner, Bandicon: being on the scaffold with his fatlier, fixing his eyes upon heaven, said to his father, Behold I see the heaven’s open, and millions of angels ready to receive us. Father let us rejoice and be. glad, for the joys of heaven are opened to us. Idem in his persecution of the church in the Low Countries. q eT ih ach eal ee 3, They stand ready to receive us into their embraces, — and convey us through the air into heaven, : aii ellie, 59 Va Sere od ahay 3 Romula being trained up by.Redempta, fell into a palsy, : ‘that she was fain to keep her bed; but the sickness of ber — body being sanctified, and tending to her sonl’s health, ona certain night she hastily called for Redempta saying, Come — mother, come mother, who straigbtways, with her other dis- ‘ciple, rose up; and as they were about midnight by her bed- side, suddenly there came a light from heaven which ; illed all - the room, and then they heard a noise, as_it were of _many that came in; the door being shaken, and thrus open, as though there had been a great press of people; straight after ‘that light followed a wonderful pleasant, smell, which-did greatly comfort their trembliug hearts. Romula.perceivin ‘uiat they could pot endure that abundance of light, vie sweet words comforted Redempta, that stood, trembling by “her, bed-side, saying, Be not afraid mothe patra 2 “die at this time. And when she had often repeated those 315. words, by little and little the light vanished away, but yet the sweet smell remained still. Upon the fourth might “after she called again for Redempta, who coming in with her other disciple, as formerly, suddenly they heard two choirs, singing before the door” without, the one as the voices of men, that began the psalms, and the other of women that answ ered; and while those heavenly funerals were in celebrating before ‘the door, the holy soul departed this life, and was carried in that manner up into heaven; and the higher these two choirs did ascend, the less did they hear that celestial music, until. at length they heard no more. And then also that sweet and odonferous smell vanished away, Greg. Dialog. l. 4. Fructuosus, bishop of Tarracona, in Spain, with his two deacons, Augurius and Eulogius, suffered martyrdom ; the cause of their punishment was ‘for professing of Christ’s name, their judge and condemner was Emilianus, their death was by fire, into which they were all cast, with their arms bound behind them; but their bands and manacles being loosed by fire, they lifted up their hands to heaven, praising the living God, to the great admiration of them that stood by; praying alsé! that the element which seemed to fly from them, might work its full fogce upon them, and speedily dis- patch them, which was after their request obtained. In the mean space, as they were in the fire, there was a certain sol- dier in the house of Emilianus, who saw the heavens above to open, and these aforesaid martyrs to enter into the same ; which soldier likewise shewed the sight the same time unto the daughter of Emilianus the president, who beholding the same sight with the soldier, was a present witness OE the plessedness of them whom her cruel father had condemned, ‘Fox's Acts and Monuments, 1 Vol, Philip de Mornay, L. of Plessis Marly, lying on his death bed, in the midst of his prayers was heard to say, I fly, I fly to fhéaven - ; the angels of heaven are carrying me into the bosom of my Saviour, Clark's Life of Philip de ns, Mrs. Stubbs on her death bed, speaking to them that were by, she said, ‘ Oh would to God you saw but what I see; * for behold. I see infinite millions of most glorious angels * stand about me with fiery chariots ready ta defend me. * These holy angels, these ministering - ee are appointed * of God to carry my soul into the king om of baa where 316. ‘I shall behold the Lord face to face, ane shall poe tiny, not _ ‘with other, but with these same eyes.’ Life and Death of Mrs. Kath. Stubbs. SC Si Saale tegteeie eh =e .,4, They welcome us into heaven, and present us before Christ on his throne. : tat ie tighh Helmont, in his Vision of the Soul, tells, that in the year 1610, after a long weariness of contemplation, that he might acquire some gradual knowledge of his own mind, fallen by chance into a calm sleep, and wra ped beyond the limits of reason, he seemed to be in a hall sufficiently obscure ; on his left hand was a table, and on it a fair large viol, wherein was a small quantity of liquor, and a voice from that liquor spake unto him, Wilt thou honour riches? At this unwonted voice he became surprised with extreme amazement ; and, by and by, on his right hand, appeared a chink in the wall, _ through which a light invaded bis eyes with unwonted splen- dor, which made him wholly forgetful of the liquor, yoice and former counsel. Presently he awakened, but his ancien intense desire of knowing the nature of his soul, in which he had panted incessantly for thirteen years together, constantly remained with him. At length, amidst the anxious afflictions of various fortunes, when yet he hoped a sabbath of tranquillity, he had in a vision a sight of his soul: it was a transcendent light, in the figure of a man, whose whole was homogeneous, actively discerning a substance spiritual, crystaline, and ly- cent by its own native splendor. And then it was revealed to him, that this light was the same which he had a glimpse of before. If the demand be, what becomes of this light after its separation from the body? Dry Charle on, who — translated that book of Helmont, gave it in this oesy, ye ae men de Lumine; Light of light, and Light to light. The 4 angels of light take these luminous substances; or « antial — lights, and present them before that uncreated Light, the : Lord of glory. What the estate of this life is, and what it will be, is sung by Mr. Moor, in his pre-existency of the — soul: Ph TO steed ae le rai | i hth Like to a light, fast lock’d in lantern dark, hs Whereby by night our weary steps we guide, oe a Ta slabby streets, and dirty channels mark, Poy Some weaker rays through the black top to glide ~~ » face . = See be _ .* = ‘ SIF . = gama perhaps from horny sides 3ut when we’ve past the peril of the way, Arriy’d at home, and laid that case aside, The naked light how clearly doth it ray, And spread its joyful beams as bright as sumyner’s day ; Even so the soul in this contracted state, Confin’d to these strait instruments of sense, More dull and narrowly doth operate ; At this hole hears, the sight may ray from thence, Here tastes, there smells; but when she’s gone from thence, ; Like naked lamps she is one shining sphere, And round about has perfect cognizance : Whate’er in her horizon doth appear, She is one orb of sense, ail eye, all airy ear. So nothing now in death is to be dread, Of him that wakes to truth and righteousness, ‘The corpse lies here, the soul aloft is fled, ‘Unto the fount of perfect happiness ; As earth returns to earth, this light no less © Returns to him that gave it, where it is Presented by the angels with excess Of strange melodious music, joy, and bliss, _ QO then how doth that Great Light this light greet and ad kiss! 5. They joy in sweet harmony of praises that never sball have end. ’ A certain man, called Servulus, deawing near his end, galled for all such strangers as lodged in his house, desiring them to sing hymns with him: and as they were singing, all on a sudden he cried out aloud, saying, Do you not hear the great and wonderful music which is in heaven? and even in that instant his soul departed this mortal life. All that were present felt_a most pleasant and fragrant smell, whereby - they argued the verity of his saying ; and that he and angels were then in concert singing hallelujahs together in heaven, Gregor. Dialog. 1.44 ahs tog 318 Another called Guthlake, drawing near his end, told Ber. teline his schelar, The time is come, my dear son, wherein I must pass to Christ: and lifting up his hands and eyes to heaven, he yielded up his soul;. when at the very instant Bertiline saw, as it were, a fiery tower teaching: from*heas ven down to the earth, the brightness whereof was so wons derful, that the pale sun might envy so greata lustre, whilst the angels themselves were heard to sing melodious tunes of joy. Fehx, — , ered APG Beyer finda 23 rhe aes eae ©. SECTION IV, Ane « ‘ eh Tee A One, Of the Duties that concern us in this respect. od 4 ; BO ORE TS ite, ay a oi fe - ng ites 5 A , Se ATOR AS Be bye @. For the several duties that concern us in this respect—~ 1. Weigh not the pains, or pangs of death, as if they were intolerable ; but rather pitch we the anchor of our hope on the firm ground of the word of God, who hath; promised ‘in our weakness to perfect his strength—and not to'sufter — ~ €us to be tempted above what we are able to. bear,.and to — ‘ give his angels a charge to bear us up in their hands.’ If — the Lord lays one hand upon us, he puts another hand under — us ; yea, he chargeth his angels to bear us up in.their hands, and to allay our pains; it proves so to many, that ‘the very thoughts of death pains more than the pangs of death; how=' soever it may comfort us that the angels. stand by us, who. — either will help us in, or help us through those pangs of — death, that we be not swallowed up by tiem cee as fet De So PHOW: SOs 2. ‘Take we no care of our bodies after death, save. only. to commit them to the earth. Methinks the angels might take. off that ‘carking care which many have 3 what if thy. body -be used as the Irish papists used the bodies of dead protestants, who cast: some into ditches, and left others to be _ devoured of ravenous beasts; yea, and digged_up others. that. had been formerly buried, and then left them as dung on the: 319 facé of the earth; yet’the angels see and take care that every part, and piece, and member of thy body shall be preserved and kept safe unto that day of our Lord ; the earth in her womb, or the sea in her gulfs, or beasts in their bellies, or whatsoever is the grave of the bodies of saints, they are but as God’s close chests, to keep in them a part of the Lord’s Own treasure ; and when these chests shall’ be opened, as they shall. be im that great day of the resurrection of saints, then shall those bodies be brought out again by the holy-angels:; and then shall they be as good, nay, better than ever they were before, For our vile body shall be made like the glorious body of our Lord and Saviour, according to the working ‘whereby he is able even to subdue all things unto himself. __ 3. The nearer we draw to our end, let us draw nearer to God and his holy angels. This is done by having a special care of our souls, and by doing those duties that we owe both to God and his angels. I list not to enter into contro- versies; I deny that any worship is to be given them, or that We ought to pray to them; yet, as the contemplative bishop said, this devotion we do gladly profess to owe to good an- gels, that though we do not pray unto them, yet we do pray to God for the favour of their assistance and protection, and we do praise God for the protection and ministration that we have from them. And yet further, we come short of our duties to these blessed spirits, if we entertain not in our hearts an high and venerable conceit of their wonderful majesty, glory, and greatness, and an awful acknowledgment, and re- verential: awe of their glorious presence; an holy joy, and confident assurance of their vigilant care; and lastly, a fear to do ought that might cause them to turn away their faces in dislike from us. All these dispositions are copulative; for certainly, if we have conceived. so high an opinion of their excellency as we ought, we cannot but be bold upon -their mutual interest, and be afraid to displease them by our heinous and abominable sins. The man that is going out of- the world, and within a step or two of death, should, methinks, _ be very fearful of neglecting the angels, or of grieving the _ angels. Why alas, if they watch not over him now, if now they inspire not the soul with blessed motions, and pious thoughts ; if now they fail of their office, when there is more heed of it than ever was, or ever will be; oh what will a poor - soul do? Come, think me of this ere it be fou late ;. yea, the nearer we draw to our end, the more tender let us be of $26 stir caré and fo respect these blessed spirits s and who eat tell, but as in the very agony Christ was comforted by aii arigel, so these ministering spirits may at such atime minister — comfort and consolation to ovr souls? We havé seen an ~ heaven of joy entering into some, before they-entered inte the joy of heaven. 7 2 eR Ine ivi 4. Make to ourselves friends of the angels, that when wé die, they may receive us into everlasttig habitations:) Thus Christ advised us in respect of riches, make use Of them/by — your beneficenée to the poor, that they may pray for you, — and maké your advantage of being rewarded by God: thisis the meaning of, make to yourselves friends of the mammon of — unrighteousness. And if worldly riches, that either im getting, — using, or keeping, do administer matter of sin, (and therefore — are called unrighteous mammon) may be so improved, how — much more may we improve the angels, and gain by the an- gels, if we make them our friends?. But how should we — make them our friends? I answer, 1. Let us resemble them — in their purity, piety, mnocency. Switableness of spirit and — ‘Tife, will breed friendship: if we are but pure in our mea- — sure as they are pure, they will delight to befriend us here, © and to lay a foundation for a far more familiar acquaintance in heaven hereafter. 2. Let us apply ourselves to them, as — desirous and willing of their friendship: let us converse with — them as friends, assenting to what they say, and making up holy conclusions with them, and replies which they will find ways to understand. © the blessed motions that they make — continually to our souls! Is it not their joy to gain us, and to win upon us? and to that purpose are they 1 ae ae this and that good thought to save our souls? ‘© then let us answer them in their motions, and receive whatever they admimister! = EE) ake CBS aa tS eT i i 5. Though we go through the’ valley of the shadow death, let us fear no evil, for the angels will be with us. is natural for us to fear death ; and indeed, as it is the struction of the creature, and parts body and soul ; Jeads' the body through a dark, dirty way, the grave; an it leads the soul through the devil’s territories, the air, it 7 no wonder if nature startle; and be afraid of it. But Christian hath many considerations to allay his fear, and ta cheer up’ his spirit, as, 1. Death is but the separation of t ~ $21 soul and body ; it is not the annihilation of soul. and. body's. “bot a fair shaking hands between’ two ‘parting friends: it “‘isvas/if ‘the wife should take leave of her husband to go ‘see her father; to whom the husband says, that he will #ollow-after her, and be with her in the morning : ,Fare- wel-mydear, says the soul, 1 must go to my Father: And farewel my dear, says the body, £ will come after thee, and be with thee in the moming of the resurrection. It is true, they cannot part without many atear, and kiss; ‘but what needs fear? the morning comes as well as the night. 2. The body’s passage through the grave, though’ dark and dismal, yet it is safe and secure, and fit for rest and sleep : He shall enter into peace, they shill vest in their beds. When a righteous man dies, or his body is buried, he is but gone to bed; and therefore we call those places where the dead are laid up and buried, dormitories, or ‘sleeping places; they sleep fora time, but they shall awake, and) rise up again at the last day. 3. ‘The soul’s passage through the air, though full of -devils,. yet cit is accompanied with a safe convoy; there ia a white regiment ‘of glorious angels that will bring the souls of saints throuwh all perils to mount Sion, to the city of the lwing God, to ihe heavenly Jerusalem, and to.an innumerable company of an- gels, to the general assembly and church of the first-born which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator -of the new covenant. How can the wife fear an enemy, when ‘the husband hath sent a puissant army to convey her saiely to himself? How then should we -fear the way, or fear death, or devils, when the angels, who are stronger than all enémies, ‘have a charge to conduct us to the bridegroom of ‘our souls? and they will not, cannot fail of what they have in charge: they are the army of heayen, the sats own guard, the officers and soldiers of the Lord of hosts ; and therefore they will be sure to perform their trust, we need mot fear it. . . ' 6. Let us prepare and make ready for that glorious ‘wel- “come which the angels will give us into glory: would you -know how to prepare? 1. Procure their joy by your-con- sversion: There 2s joy in the presence of the angels of God over “one sinner that repenteth. The conversion of a sitiner ts the gratulation of angels ; and. if: they joy at your repeutance, ' 22. VOL, II. a 2s ic rt ee Teta ib A ie 822 howe niuch ‘more will they joy to! see youan hbivemiwith them? 2; Procure their love by the strictness and holiness of your lives ; live like angels: bring soul: and body ashnear ‘as may be, into a spiritual frame; this is the way» oftriends to procure. welcomes here on earth, if they will but maintain a familiarity, and sympathy, and nearness, and. likeness to one another in mind and manners: O thus:do youjand: any expect angela’ welcome into- that. city of glory..« ” 4 - pure daa Sib bluo . : 7. Wait upon God with, ‘encouragernent, that? one ‘the. angels will present-us to Christ on his throne withot spot and blameless. . It is now our complaints, Oh the sin whereof we are guilty! and oh wretched men that we are, who shall deliver us from this body of death! ‘but the day is coming when Wwe shall be freed from these complaints. As Christ’s ministers have a charge, and when they have done their work they will present us to Jesus Christ, 2 Cor. xi. 2. und as Christ himself hath a charge, and when he hath done. his work, he will present us to himself, Judg. xxiv. and to his "Father, Colos. 1. 22. so the holy ‘angels “have a charge also, and when they have done their work, they will present us to Jesus Christ; how? even as miniseers do, that I may © present you asa chaste vir gin to Christ; or as Christ himself doth, that he might present to himself a glorious church, not — having spot or wrinkle, ‘or any such thing, but that it: ‘should be holy, and without blemish. So will the angels do, even — present us faultless before the presence of his glory with ex- — ceeding joy. Let us press ‘on to perfection Ara jer sal be hese — hopes, that howsoever it is with us now, “sur si : faultless, we shall be equal unto the fe equal 3 an othe ‘and equal in glory; for to that end will t ‘stots us B Christ on his throne, and’ accordingly, willy Inst pro his sentence, Enter you into the joy of. your sb ot bas: igront cd, ding tious, a aipiod: eos ‘we God fin his. nierey. of. rsa first to last. This we must do in bento, only begin 4 we this tune. awed or while we are. nee earth : enon 1 oN aie nhs e 3 . . 323 ‘tune of the gospel most; and therefore stir we up them, and ‘stir we up ourselves with them to be much in praises of our ‘God: Surely he deserves a thousand thousand hallelujahs, and that we-should bless bim upon a thousand stringed “in- “strument. Here is fuel enough; the Lord kindle a great fire in every one of our hearts, to inflame them with the love of such a God as this is. It was the last’ speech of dyin Chrysostom, Glory be to God from all creatures. And if should die this hour, I could wish my-soul in no better tem« per Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, ye his angels, that excel an strength, and do-his commandments, hearkening unto the voice of his word. Bless the Lord, all ye his hosts, ye minis- tersof his that do his pleasure. Bless the Lord ali his works, in-all places of his dominion. Bless the ‘Lord O my seul. ra : : -* 3 air CHAPTER V. SECTION I. - af Of the Ministration of Angels at our Resurrection, - Tur last period wherein the angels minister to saints, it is from the resurrection to the glorification of their soyls and bodies in heaven. In this last as in all the former, I shall observe, 1. Their ministration. 2. Our duties. 1. For their ministration, we may consult these texts. And he shall send Shy angels with the great sound of a trumpet, and they shalt gather together his elect from the four winds, from one end of heaven to the other, ~ = = * The: Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God. ~~. The Son of man shall sid 4 forth: his angels, sand. they. shall gather’ out of the kingdom all things the iad a them which do intguity.—So shall it be at the end of. the ; world, Lhé angels shail come me forth, and sever the mnehed, Srom ewe wig ie just. £ISg! Mak 70st Beenie a it Ug a ape ual i. * ‘Also I say unto you, wih aiden shall cols me beforemen, him ‘shall the Son of man also confess before the angels of God.—And I wilt not blot his name out of the book of li is I will. con panies his, name, before a4 Haier, and ‘njre whiny a aa SECTION IL. Of the Kinds of Angtoninistration a at ae Ti ime. co : ii iy Mo.dbF ¥F or the kinds of their ministration at den time. oemoiigt od wi «m! [Jn2 1. The angels will summon all the saints.to appear before Jesus Christ, on his judgment ‘seat. This is done by the sound of a trumpet, dnd he shall send his angels with the great sound of a trumpet. The Lord himself shall sd cend from heaven with a shout, with the voive of Vibenclaiagol and with the trump ‘of God. What ee L have ~ discussed elsewhere 5° and I take it to be metaphor. pele via | a sound formed in the air like the sou fa trumpet; : foi the archangel, it is not so limited to’ ‘one, | ut hat all ‘he | archangels, and all the angels of God are. theret 4 O tie day; when all the angels shall be sent. Ghai, forbid. | all the world to appear before bim! . This jee voice on which Jerome so. often meditated, Whether drink; or whatsoever I do, methinks: T always) hear int oie of the trumpet sounding in miue’ ears,’ Arise. Yee oe: come to judgment. . This is that voice of which said, O the ierrible trugypet, that all elements shall ean shall shake the world, rend the rocks, break the: | dissolve the bonds of death, burst down, the gates ‘of heil, and, 325 - unite all, spirits to their own bodies. ‘This voice shall take from: death all her spoils, and cause her to restore again all that she hath taken away from the world. In this ministra- tion the saints may rejoice; be it never so terrible to the wicked, it is nothing to them but an awakening out of sleeps as if the angels should shout and say, Awake and sing, ye that dwell.in the dust; for/lo,-the winter is past, the ram is over and gone, the time of the singing of birds is come 3 | arise, arise ye saints, and come away. " 2. The angels will gather all the saints together to the judgment-seat of Christ. In this are involved these par- ticulars. ; 1. That the angels will collect the dust of all the bodies of the saints. ‘This all the schoelmen hold. The collection of the dusis of the blessed is.by the ministry of the blessed angels. They can move, and remove bodies as they please. As grass and inferior bodies are inorder governed by those that are superior, and more subtle; so are all bodies ruled and disposed of by spirits endowed with life. Augustine goeth further, and says, that irrational spirits are governed by ‘rational, and rational creatures that transgress, are governed - by rational creatures that are just. Gregory joins with bim, saying, invisible creatures do give motion and sense to carnal- bodies which are visible: and so nothing is disposed of in this visible world, but by. another creature which is invisible. Hence Aquinas concludes, that in all things which are cor- porally done. of God, he -is pleased to use the ministry of angels, and that therefore the gathering of the dust and the reparation of the bodies of all the saints is only by the minis- try of the angels at the resurrection day. Come Christians! keep faith and a good conscience; though men prevail over your bodies to kill them, and so scatter the ashes of them alf! the world over, let never any uncomfortable damp of slavish? fear vex your blessed hearts, be not you afraid of evil tidings’ orof destruction when it cometh; for the angels have a care’ of every piece, and part, and. particle. of your bodies; not! one hair, of your heads, not one atom.of the substance of those bodies you bear about you shall be left in the grave,-or in any part of the world, but it shall be gathered by angels, -and brought:together intu one‘ heap or lump..- > _ 826 _ ..%. That the-angels will form cand, fashion, an d organ ize . those dusts so brought together, ntnaeateal complete and ‘solid bodies; this also is afirmed by schoolmen, ‘ whatsoever * appertains to the transmutation of-bodies as to the conden- ‘sation of some parts, God is. pleased. therein to use the “ministry of angels.’ Indeed the animation or enlivening of the body by the infusion of the soul, is,, as, they. say, immedi- ately God,’ without any operation ot angels; for as. the:soul was immediately created of God, so must the soul be again united, to the body by the immediate hand of God himself, yet the collection, preparation, and réparation of our bodies are done by angels. . O.the power of angels! ‘This eye shall be put to this head, and this hand to this arm, and. this arm to this body, and so_every part to part, and member to. mem- ber, by the ministration of angels. What, need. we care. if all thesé be eaten of ‘worms, or serpents, or other. creatures, yea, of cannibals, or savage men? _ Certainly they: must,.all be restored again ; I shall not want, this eye, this hand; this finger, this joint, this nail on my finger end at the sesurrec- tion day. Lhe hand of the Lord was upon me, saith Ezekiel, and carried me out in the spirit He at ie and set me‘down tn the midst of the valley, which was Sull of bones, and he caused me to pass by then round about, and behold there were cery many in the open walley,. and lo they. were ery dry. And he said unto me, son of man, can these bones live?.. And I answered, O Lord Géd thou knowest-—Then the Lord bad — him prophesy, and as he prophesied there was.a noise, and _ bebold a shaking, and the bones came. together, bone to. his — bone, and then the sinews of the flesh came upon them, and — the skin covered them above, but there was no breath in 4 them, and then the Lord bad him prophesy unto the wind, — Come from the four winds, O breath, and breathe; upon. | these slain“ that they may live. Why thus willit be at the 24 resurrection day ; the angels’ ministry will be like the pro- _ phet’s prophesy; they will give a shout, and collect the bones, _ and then pyt them together, bone to his bone, and then eo- — ver them with sinews and flesh, and skin ; only the breath or | soul must be infused immediatély by God himself, and then: shall the saints live, and stand upon their feet, as.an exceed~_ oY leit els gees ing great army. © Mt , +) ei aah eee ae 3. That the angels will bring. the saints) thus raised, ore: ganized, and quickened to Christ’ judgment-seat, The 327 apostle speaks home to this, The dead’ in Christ shall rise ‘first, and 'then we which are alive, and rémain shail be caught | up together with them in the clouds, to meet the Lord in the air. A willing welcome force is here upon the saints to transfer them, or carry them into the air, where Christ is on his throne. Now how shail this be done ? Why they shall be caught up, saith the apostle. By whom? Some think by the clouds, as if the clouds should first descend, and then - ‘euwrap the saints, and so serve as chariots to carry them up to Christ in the air; but I would rather think by angels, as if the apostle should say, all the saints at the last day, both ‘those raised, and those chauged, shall be caught up by the holy angels into the clouds to meet the Lord in the air. Andis not this agreeable’to the words of Christ, that angels shall gather together his elect ? Whither together, but to the ‘clouds, or to that place in the air where they shall meet the Lord.'O the blessed ministry of endeared angels! ‘They that before carried up Lazarus’s soul into Abraham’s bosom, must now carry up Iazarus’s soul and body, yea all the souls and bodies of all the saints into the air, where shall be the blessedest’ meeting that ever was; there shall Chriss meet with his saints, and never part again; indeed here ‘sometimes we meet, and anon we part; now he comes and gives us the kisses of his month, but ere while he is one, ‘and we ‘ery after him, O where is he whom my soul loveth, A charge you, O ‘daughters of Jerusalem, if you find my be- loved; that you tell him that I am sick of love; but when the angels shall bring us together at this day, we shall never part: more; for we shall meet the Lord ia the air, and so shall we be for ever with the Lord. aa 4, The ‘angels will separate the good and the bad, the sheep and the goats, They shall gather out of the kingdom, all things that offend, and them which do inguity.—_ They | shall sever the wicked from amongst the just. This se para- tion is sometimes given to Christ, he shail separate them on® from another, as a shepherd divideth his sheep from the goats, and he shall set his sheep on the right hand, but the goats on the left. Christ shall do it originally, but the angels ministerially, derivatively, and by way of execution; Christ commands it, and the angels accomplish it. © the joey, and O the horror of this particular ; O, horror to the “wicked; hut O what joy will it be to the saints to meet toge~ ($28 - ther,and to see all the wicked in the = thrast dut of their society, they were before thorns in their’ sides, ‘and pricks in their eyes = many a ‘tear did they cost the “saints to see their wickedgess. Rivers of tears Ya dow wn thine eyes, because they heey not thy laws; manya heart-grieving, heart-vexing thought hath pierced the saints to’ know ‘their sinfulness; just Lot was vexed with’ the filthy conversation of the wicked. Ab poor man, it was a ell to him, to-dwell’ with ‘Sodomutes, for that righteous ‘mao | H among them, in seeing and hearing, vexed’ his’ righteous: ‘soul Mroim day to day with their unlawful deeds, Weil, ‘but ‘now ‘they shall never grieve them, trouble them, vex them’ Meter the angels will not ‘only deliver’ just Lot out of his jet bourhood for a time, but they will free all the sbibbile from all the unrighteous in the world for ever and ever. Not one Sodomite, nor one impenitent siiner shall: stand with Christ’s sheep on his" blessed right hand ; ‘never ‘nore shall the saints cry out, and say, Woe are we, ‘that de dee’ constrained to dwell. wich Mesech, and to have ished? habitations amongst the tents of Kedar: but ‘rather shall they go on with the Psulmist, and say as in the next verse, Our souls have’ long dwelt with then that hate peace and holiness, but ‘now we* shall never dwell with them any nore. This wi the an gels’ work at the last day, they will gather’ out of — dom all things that offend, all scandalous wretches, and’ vile’ persons, all froward hearts, and privy earn oy set have high looks and proud. hearts, ali that,” . would throw out of his house; ; and from ile ey oF of ‘the | Lord, will they also throw out of the ‘kingdom’ ‘of God, dad ‘of Jesus Christ, that they molest’ ‘not art apy longer. mens PIE Coe 4. The angels will be spectators, admirers, ‘witnesses, approvers of the mystery of godliness in, the seni bes | i Christ on his saints. This piece or part of Christ’s ‘me @iou in absolving saints, ‘is amongst the rést of Sige miysteries of godliness seen of angels, Secn! How s It is-not a bare light, bat such a sight as “ile gly understanding, And takes ; up the hearts of blessed ang which things the angels desire totook into; ther = are taken up with 1 it, they cannot look Off it, but s rif . view, and admire, ‘and teap for joy to seé the pass .» they are wrapt up above pe to ate be te ee 339 tence coming out of Christ’s mouth, Come ye blessed of my Father; nor is that all, but as they see, so they witness, and approve the acts and passages.of Christ in rewarding saints, J will confess them, saith Christ, before the angels of Ged; that is, at the last day, I will take them for mine, I will confess them to belong to me, I will pro- nounce of them the sentence of absoltition, I will do to them as if a king should come in company, and choose out one, and salute him familiarly, and call him by his name, and take him by the: hand, and confess him before all fo be his friend; so will I confess the saints to be ‘my fricnds, * my jewels, my peculiar treasure, my temple, and tabernacle, aE I place my name, the dearly beloved of my soul, dngels ; they are not ashamed of me, nor of my name before kings and princes, and therefore now L am not ashamed o them, nor of their name; so far am I from blotting their ame out of the book of life, that now I confess their name Fo my Father, and before his angels! Witness it, O ye angels, yea, and approve of it, consent to my sentence, ac- Knowledge my goodness, justice, mercy, in saving these souls, by saying Amen, and bidding them welcome into heaven, and then you have done with your ministration. -_ At this last passage the angels receive that augmentation of joy, of which some divines have written. Hall and Andrews, stars of great magnitude in_ this orb, of the English church, have both supposed, that angels themselves shall receive a augmentation of happiness at the day of the last judgment, when they shall be freed from all their charge and employ- ments, ape. rest is the end of all motion, so the perfection of blesse dness Consists in rest, and therefore the angels being now discharged of that charge which they took at the _begin- ing, they have no more to do, but in one choir to join with the saints, and everlastingly to sing hallelujah, and again hals le ab ea amen hallelujah, — Beet VOR He 2T . qitasad 2 win (HOTS ; OL ld a ORO gas ages” REMAN : SOM em BI Yai gaolt SECTION ‘TTS O71 Pnven0 , MUTE SMA ISBOs Ssyredl lin - eb Je en ©. MIMSY OF ystar . ; HS 4 Ap ae ts “ 4 ingteeye bes hose. 13 isd Of the Duties that concern us inthis, respect..0..< a | Ui VOp Te SARL See ty ated ete: ‘3 286 é : of ; i) Wotan tod ate sw 1. Fox the duties that concern \as in this respect“ J fiwfy rat isto et oe 8S (einTisys S10 Wore: 1. Meditate as if you heard ‘the’ angéls Sounding | trumpets, and saying, Come out © ‘your graves, and before Jesus ‘Christ your ‘judge.’ “Surely these min Spirits, thesé especial " Messenge s, th an offiters that now wait on ‘tis, and as’ tender nurs » Wil . ére long, lay us asleep in the bed of the grave, vill” A morning of the resurrection awake us out of : ee “sai to us as the angels to John, Come up hither) this worthy our morning thoughts, or evening thou of midnight ‘thoughts? When we are awake in the and compassed with darkness, and all is. quiet, ai repentance such when I went to bed, as tha 1 ‘T dare i f~) “~ Qa, or & SG Ww & Bie Oo” o ES ee & bob) = Ne wwe i=} wr = lo) ao a S > Wa py = = ay all . £3 : + ® < 3 § - | its us not put off repentance’ from day toy ; the urning 0 bail | W, as we SLIEP & co me’ py wt E a, I $s = [mal - (Oo is wi = > ae s & & ae) WS XB 331 @. Cheer up ye saints, Arise, shine, for your light is cam- mg, and the glory of the Lord will rise upon you; who are these that fly as a cloud, and ag the doves of their windows? No sooner is the summons given, but all the saints, shall be gathered together from the four winds, from the one end of heaven to another. _O what a sight will it be to see the east- ern saints, and western saints, northern saints, and southern saints, flymg on the wings of angels, to Christ on his throne ! Why here is matter of joy: if our evidences are but clear, if we are but assured that he that is our Judge, hath shed his blood for us, and given himself for us, | wonder that we are not more spiritually cheerful, Come, though the world scatter us, persecute us, drives us to hills and holes, yet we shall meet together at the great marriage-supper of the Lamb, and there will be joy indeed; the very forethoughts of this should methinks fill our hearts with joys unspeakable, and full of glory ; Let us be glad and rejoice, for the marriage of the Lamb 1s come, and his wife hath made herself ready— Write, blessed are they which. are called unto the marriage- supper of the Lamb, these -are the true sayings ef God. Blessed sayings! in which, if we open the eye of faith, we may see matter of truest joy, and spiritual ravishment : we’ are all invited if we are but saints, to the marriage-supper of the Lamb, Come and gather yourselves together unto the sup- per of the great God. If you say, how should we come, that must die, and lie buried in graves, till we rot, and’ return. to our first principals? I answer, these remoras will not, can- not hinder ; for our very dusts shall be carefully gathered by the hands of angels; and when they are gathered and bronght together, they shall be put into form and fashion, far better, and perfecter than now they are, by the ministration. of an- gels; and when they are formed, and fashioned, and revived, and spiritualized, we shall be caught up by the angels into - the clouds to meet the Lord in the air, thus far will the angels minister to us, and therefore, what should hinder but that we must all meet him, and feast. with him? And if so, how merry should we be in the mean time, who are admitted, and imvited to this gracious and glorious feast? Away, | away, all horrors of .guiltiness, false fears, slavish terrors, damps, and droopings! Christians! we must part, and for a time hie and sleep in solitude and. rottenness, but we shall meet again; there will be such a congregation of saints, at the last day, as never was since the world’s creation, and as “we hope to be a part of that, general assembly, and church of t a the, first-born which are written, in heave letup ce in ihe Lord and again rejoice. ia ml 7 ais aha it * with the angel in s the society of the wicked. ~ Ikno se together until the harvest ; the Separate the wheat and tares. bef ne will God ‘say to his reapers, Gat tares, and bind, them %. in_ bundles to. bur a it dito: my, barn. Come then, a that which. the angels will “i oO “You will § ‘say, what would I hay “not in opinions, or heterod Versation my meaning is, I would not h the worl into same. excess of riot 5“ éalled ; pe be a igor : ‘6 drunkard, an e ing, s ining, Se. * _ And’ MB, Cha must =) is Filintee david, J have nol sa oe persoi ai hie ae ih ici es ie ita Ha } Longe cow w= | 338 ‘4, Confess Christ before men, that he may confess you. the last day before the angels of God ; you may think you _are in prosperity, and flourish, you fear not martyrdom, there is not the least occasion of the confession of Christ, his truth, and gospel unto death, or danger, as the word imports: and therefore this last advice is not seasonable. But I answer, 1. We see the boldness of our common adversaries : error on all hands grows insolent, and proud, and daring ; so that now God calls to us from heaven, “Who is on my side? * who? 2. We know not how soon occasion may be both for ‘confession and martyrdom.’ ‘ One observes, that usually ‘ before any great persecution befel the church, the holy men “ of those times observed, that there was some great decay of ‘zeal, and-of the power of godimess, or some mutual con- ‘tentions and quarrels amongst the people of God: or some *sueh’sin'or other that provoked God against them; and ‘then as the shepherd sets his dog upon the sheep, when they go astray, to bring them in ;‘so God lets loose wicked persecutors upon bis own children, to’ bring them in unto “himself And be applies this to ourselves. It is true S(saith he) through God’s mercy, we yet enjey the gospel of “peace, and the peace of the gospel, bat how short a time it may continue no man knows This we know, that “schisms, heresies, and blasphemies, never abounded more *in the chirch of England than at this day, that the spirit of $division never raged more, that profaneness never more “outfaced the glorious sunshine of the gospel, than at this ‘day, and surely these are the forerunners of judgment.’ O then let us learn this lesson, as we would have comfort at the last day! Come what will come, let us confess him be- fore'men; lef no creature make us to deny the Lord Jesus Christ ; if bis truth call for it, let us stand it out against all his enemies, yea even against the gates of hell, and devil an all: And then we may comfortably hope, that when Christ shall come in the clouds with his mighty angels, he will con- fess us, and pronounce a blessed sentence upon us, before God, angels’ and men. Amen, even 0 beit. Amen and I 834 yer a 7 The ee ‘and chient of the Ministration ot. # epi ; oe ; wy Spa aN ae bath PAGE Yhap. VI. Sect. I. Of the last dectrine++++>+ee++ +++ 253 Sect. Hi. Seriptures for ange!s’ ministration+» ««"+++ +++ ib 2 JII. . Reasons for angels’ ministration---+-++-- +++* 235 IV. Use of terrors + se recs ce recennsees cere c eee 239 ee en Use of encouragement-+- eves ooee .° eenre.ce 240 ——-VI. - Use of admiration - teeth on® « ‘vd : ence opecee 942 —— VII. Use.of magnanimity=+«++s+ersseserere wees 244 ++ VU. Use of exhortations: +++ e++2e+++ eee esas 246 — 1X. Use of direction, +»«+es se oe Bereseevesec 250 e Sect. II. Of the manner of angel ministration at that time 253 —— III. Experiences of this truth++++++++eesseesees 254 —Ill. Of the kinds of angel ministration at that time, as to our souls-«-+-<: ccc cee cece es cscesc snes QT4 —— IV. Whether the angels contribute any thing to our CONVEFSION . «eeees cececes oo nee © 60/000 oa paitwis | Dee ‘'—— V. Wherein do the angels contribute, as to our con-" : VETSION + seers rece cee css saceessecesncene ib —— VI. Experiences of this truth, as to our outward man 285 —— VII. Experiences of this truth, as to our inward man 291 —— VIII. Experiences of this truth, as to conversion-+-- 206 __— IX. Of the duties that concern us in this respect-- 297 Chap. IV. Sect. I. Of the ministration oi angels at our death 304 — Sect. I]. Of the manner of angel ministiation at that time 305 —— Ill... Of the experiences of this truth+-+e+.eeeees 310 —— IV. Ofthe duties that concern us in this respect-- 318 Chap. V. Sect. I. Of the ministration of angels at ourre- _ SUITeECtiON» «sees eecess eecr sere ssecerescess 4 Sect. II. Of the kind of angel ministration at that time 324 —— III. Of the duties that concern us in this respect++ 336 © J. GLEAVE, PRINTER, MANCHESTER. | a TMi 3 hy 4 Date Due JUN 0 MAY o> Demco 293-5