Looking Unto Jesus, Book 5 · Chapter 5 · Section 2
SECT. II. Of Conſidering Jeſus in that Reſpect.
2. LEt us conſider Jeſus carrying on the great work of our Salvation during his Life. It is not enough to ſtudy and know, but we muſt muſe and meditate, and conſider of it, till we bring it to ſome profitable iſſue. By meditating on Chriſt we may feel or find a kind of inſenſible change, we know not how; as thoſe that ſtand in the ſun for other purpoſes, they find themſelves lightned and heated; ſo in holy meditation our ſouls may be altered and changed in a ſecret inſencible way; there is a vertue goes along with a ſerious meditation; a changing, transforming vertue; and therefore look further, O my ſoul, have ſtrong apprehenſions of all thoſe ſeveral paſſages of the Life 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; the ſum of his ſermons was repentance, and dereliction of Sin, and bringeth forth fruits worthy of amendment of life. In the promoting of which Doctrine, he was a ſevere reprehender of the Phariſees, and Saduces, and Publicans, and Souldiers, and indeed of all men, but eſpecially of thoſe that remained in their impenitency; for againſt them he denounced judgment, and fire unquenchable; Oh, he had an excellent zeal, and a vehement Spirit in Preaching; and the Commentary upon all his Sermons was his own life; he was cloathed in Camels hair, his meat was locuſts and wild honey; he contemned the world, reſiſted temptations, deſpiſed to aſſume falſe honours to himſelf, and in all paſſages was a rare example of ſelf-denial, and mortification; and by this means he made an excellent, and apt preparation for the Lord's coming. O my Soul, that thou wouldſt but ſit a while under this Preacher; or that thou wouldſt but ruminate, and chew the cud; think over his Sermons of repentance, and righteouſneſs, and temperance, and of the judgment to come; Acts. 24.25.and ſee what influence they have; when Paul preached ſuch a Sermon to Felix, it is ſaid that he trembled; a Sermon of the chaffs burning with unquenchable fire, is enough to make thy heart tremble, if Powerfully delivered, and affectionately received; but ſee, what effect doth it work on thy heart and life? doſt thou feel in thee a Spirit of mortification? doſt thou with the Baptiſt die to the world? doſt thou deny thy will of all its natural ſinful deſires; doſt thou abſtain from pleaſures, and ſenſual complacencies, that the Fleſh being ſubdued to the Spirit, both may join in the ſervice of God? doſt thou kill the luſts of the fleſh, by taking away the fuel and incentives of Luſts? this is the work of meditation; it firſt employes the underſtanding in conſideration of things, and then the will in the reception of things; and both theſe in order to Grace and a pious converſation: that meditation which determines in notions, or ſpeculations of knowledg, is like the winter Sun that ſhines, but warms not: O my Soul, conſider: and ſo long conſider on the preaching of this prodromus, or forerunner of Chriſt, till thou feeleſt this conſideration to have ſome warmth in thy heart, and influence on thy life in order to holineſs, ſelf-denial, and mortification.
2. Conſider of the Baptiſm of Chriſt; he that never ſinned was made ſin for us, and ſo it was proper enough for Chriſt to take upon him the Sacrament of ſinners, or of repentance for ſin; but eſpecially he was baptiſed, that in the ſymbole he might purifie our nature, whoſe ſtains and guilt he had undertaken. Conſider of this, O my ſoul, and bring it home to thy ſelf, ſurely every ſoul that lives the life of Grace, is born of water, and the Spirit: and to this purpoſe Chriſt, who is our life, went down into the waters of Baptiſm, that we who deſcend after him might find the effects of it; as pardon of Sin; adoption into the Covenant of Grace, and holineſs of life. Had not Chriſt been Baptiſed, what vertue had there been in our Baptiſm? As it became him to fulfil all righteouſneſs, Matth. 3.15.and therefore he muſt needs be baptized; ſo he fulfilled it not for himſelf, but for us; Chriſt's obedience in fulfilling the Law, is imputed to all that believe unto righteouſneſs, as if themſelves had fulfilled; ſo that he was Baptized for us, and the vertue of his Baptiſm is derived unto us; O the ſweet of this meditation! Chriſt was Baptized; and when Baptized, the Heavens were opened, and the Holy Ghoſt deſcended, and a voice from Heaven proclaimed him to be the Son of God, and one in whom the Father was well pleaſed; and the ſame ointment that was caſt upon the head of our High Prieſt, went unto his beard, and thence fell to the borders of his garment; for as Chriſt our Head felt thoſe effects in manifeſtation, ſo through Chriſt do we believe the like effects in our very Baptiſm; the Heavens then (as it were) opened unto us, and the holy Ghoſt then deſcended upon us, and then were we conſigned to the inheritance of Sons, in whom the Father through his Son is alſo well pleaſed. O my ſoul! what a bleſſing is there in the Baptiſm of Chriſt? and how mayeſt thou ſuck and be ſatisfied, if thou wilt put thy meditation to the right uſe? the Baptiſm of Chriſt is as a field of flowers, wherein is a world of priviledges, as juſtification, adoption, regeneration, ſanctification, glorification; O then fix thy ſoul at leaſt on ſome of theſe flowers, and leave them not without carrying ſome honey away with thee; if thou art in Chriſt thou art Baptiſed into his death, and Baptized into his Baptiſm; thou partakeſt of the fruit and efficacy both of his death and life, and baptiſm, and all.
3 Conſider the faſting and temptation of Chriſt in the Wilderneſs. Now we ſee what manner of adverſary we have, how he fights, how he is reſiſted, how overcome; in one aſſault Sathan moves Chriſt to doubt of his Fathers providence; in another to preſume on his Fathers protection, and when neither diffidence nor preſumption can faſten upon Chriſt, he ſhall be tryed with honour: and thus he deales with us; if he cannot drive us down to deſpair, he labours to lift us up to preſumption, and if neither of theſe prevail, then he brings out pleaſures, profits, honours, temptations on the right hand, which are indeed moſt dangerous: O my ſoul, whilſt thou art in this warfare, here's thy condition; temptations, like waves, break one in the neck of another; if the devil was ſo buſie with Chriſt, how ſhouldſt thou hope to be free? how mayeſt thou account, that the repulſe of one temptation will but invite to another? well, but here's thy comfort, thou haſt ſuch a Saviour as was in all things tempted in like ſort, yet without ſin; Heb. 4.15, 16.how boldly therefore mayſt thou go to the Throne of Grace to receive mercy, and to find grace of help in time of need? Chriſt was tempted, that he might ſuccour them that are tempted, never art thou tempted O my ſoul, but Chriſt is with thee in the temptation; he hath ſent his Spirit into thy heart to make interceſſion for thee there, and he himſelf is in Heaven, making interceſſion, and praying for thee there; yea his own experience of temptations hath ſo wrought it in his heart, that his love and mercy is moſt of all at work when thou art tempted moſt. As dear parents are ever tender of their Children, but then eſpecially when they are ſick, and weak, and out of frame; ſo though Chriſt be alwayes tender of his People, yet then eſpecially when their ſouls are ſick, and under a temptation; O then his bowels yearn over them indeed.
4 Conſider Chriſts firſt manifeſtations by his ſeveral Witneſſes; we have heard of his Witneſſes from Heaven, the Father, Son, and holy Ghoſt; and of his Witneſſes on Earth, the Baptiſt, his Diſciples, and the works that he did in his Fathers Name? and all theſe Witneſſes being lively held forth in the preaching of the Goſpel, they are Witneſſes to us; even to this day is Chriſt manifeſted to us, yea and if we are Chriſts, even to this day is Chriſt manifeſted within us. O my ſoul, conſider this above all the reſt! O it is this manifeſtation within, that concerns thee moſt, becauſe ye are Sons, Gal. 4.6.God hath ſent forth the Spirit of his Son into your hearts; if Chriſt be not manifeſted in thy heart by his bleſſed Spirit, thou art no Son of God; and therefore the Apoſtles puts thee ſeriouſly on this tryal, Examine yourſelves whether ye be in the Faith, prove your ſelves, know ye not your own ſelves, how that Jeſus Chriſt in you, 2 Cor. 13.5.except ye be reprobates? Is Chriſt manifeſted in thee? ſurely this is more than Chriſt manifeſted to thee; the bare hiſtory is the manifeſtation of Chriſt unto thee, but there's a myſtery in the inward manifeſtation. The Apoſtle ſpeaking of the Saints, he adds,Col. 1.27. To whom God would make known what is the riches of the glory of this myſtery among the Gentiles, which is, Chriſt in you the hope of glory. O the Riches of the Glory of this myſtery! conſider it, Oh my ſoul; God might have ſhut thee up in blindneſs with the world, or he might only have given thee parts and gifts; or at moſt he might hav enlightened thy reaſon, to have taken in the outward notions of the Goſpel; but 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? Oh this argues the witneſs of Chriſts Spirit! this only the experimental Chriſtian feels: Chryſoſtom ſometimes ſpeaking of the more hidden, and choice principles of Chriſtianity, he uſeth this phraſe, Sciunt initiati quid dico, thoſe that are initiated or admitted into our myſteries, know what I mean: ſo may the Miniſters of Chriſt Preaching of theſe inward Manifeſtations, ſay, Sciunt initiaty, &c. it is only the Spiritual man can know theſe things, for they are ſpiritually diſcerned. O my ſoul, meditate on this untill thou feeleſt Gods Spirit working in thy Spirit theſe inward Gracious, Glorious manifeſtations. It is Chriſt in thee is the hope of Glory.
5. Conſider Chriſts whipping the buyers and ſellers out of the Temple. Sometimes O my ſoul, thou art in ſecret; and ſometimes thou art in the Aſſemblies of Gods people; and if thou art in duty, whereſoever thou art, conſider the eſpecial preſence of Chriſt; and what is that but the preſence of his Spirit, and the preſence of his Angels? 1. The preſence of his Spirit; this we know by his working in us, certainly the Spirit doth not only hover over us, but worketh in us: How in us? I anſwer by his quickning, feeding, cheriſhing, healing, mollifying, melting, comforting. In this manner he works in us when we are in Ordinances. Why now is he (I hope) riding with triumph in the midſt of the Aſſembly, now is he in his Chariot, in his Throne, in the hearts of his people, and therefore away, away with all buyers and ſellers, out of that Temple of the holy Ghoſt. —2. The Preſence of Chriſt is the preſence of his Angels; as a King is where his Court is, ſo is Chriſt the King of Kings eſpecially preſent where his bleſſed Angels pitch their Tents. And the preſence of Angels is worthy (O my ſoul) of thy conſideration. Certainly they are miniſtring Spirits, that have a work to do upon thy inward man; I grant the Spirit of Chriſt can only enlighten the underſtanding, and determine the will effectually; it is he only can bend, and turn, and form the mind which way ſoever he pleaſeth; but the Angels can ſpeak alſo to thy ſpiritual parts, and though the ſpirit only determine, yet their ſpeaking carries a Power with it.
By way of digreſſion, it is a fine skill to know how the Angels can ſpeak to us, and how we may know when they ſpeak; and how we may diſcern what is ſpoken by the immediate inſpiration of the ſpirit, and what by the mediation of the Angels.
1. How do the Angels ſpeak to us? We muſt conceive if we underſtand this, firſt that the Images, or phantaſms of things received by the outward ſenſes, are kept, and preſerved by the inward ſenſes, as the ſpecies of ſounds, of ſhapes, or whatſoever elſe. 2. That the images phantaſms ſo kept, may be ſo moved by our ſpirits, or humours, or ſome extrinſecal things, as that they may move the fancy, and provoke it to repreſent, and conceive ſuch things as neither appear, nor are at that time perceived by any outward ſence at all. This appears, 1. In our ordinary courſe, as we can ſit in the dark, where we hear and ſee nothing, and yet there we can multiply a fancy in infinitum, by an act of our own Will. 2. This appears in our dreams, when though we hear or ſee nothing, yet the humour can ſtir up the memory of things, and provoke our fancies to the apprehenſion of this or that. 3. This appears alſo in ſickneſs, which altering the body, and the humours, and ſo troubling the fancy, it begets ſtrange fancies, and makes dreadful and fearfull repreſentations unto us: now this we muſt know, that whatſoever an inferiour Power can do, that a ſuperiour Power can do much more; whatſoever an act of our own Will, or natural Dreams, or preternatural ſickneſs can do, that the Angels can do moſt orderly, and efficaciouſly; they know exactly how the Spirits and humors muſt be moved, that the images or phantaſms may be applyed to ſuch and ſuch conceptions or apprehenſions, moſt accommodate and fitted for the knowledg of what truth they would ſuggeſt. So that to me here is the difference between the converſe of Men and Angels; Men can ſpeak to our underſtandings by the mediation of our external ſenſes, but Angels go a nearer way to work, and ſpeak to the internals firſt of all: they do no more but come into the memory (the treaſurer of all our phantaſms and imaginations) and there make ſuch and ſuch compoſitions even as they pleaſe, and then the underſtanding takes them off, and reads what is written, without more ado.
2. How may we know when the Angels ſpeak to us? I confeſs it is an hard queſtion, and eaſily it cannot be ſolved; only ſome conjecture we may have; as in a caſe of evil; thou art in a way of ſin, and near to fall into it, it may be on a ſudden thou heareſt within thee ſome contrary whiſperings, which alſo are above the whiſperings of a natural conſcience, common to the wicked; or in caſe of good, it may be on a ſudden thou heareſt within thee ſome independent, ſupernatural perſwaſions, and reaſonings to this or that good, or to this or that object, which may more eaſily lead thee to chuſe the good: in theſe caſes thou mayeſt conjecturally think, that theſe whiſperings or motions are of the Angels of God. Bodin tells a ſtory of one who deſired of God a guidance, and aſſiſtance of an Angel; and accordingly he had ſencible manifeſtations of a Spirit that aſſiſted him, and followed him till his death; if in company he ſpake any unwary words, he was ſure to be advertiſed, and reproved for it by a dream in the night; or if he read any Book that was not good, the Angel would ſtrike upon the book, to cauſe him to leave it.
3. But how ſhould we diſcern what is ſpoken by the immediate inſpiration of the ſpirit, and what by the mediation of the Angels? here indeed we are at a ſtand; and therefore my beſt reſolution is that of Calvin, That in ſuch ſecrets we ſhould keep one rule of modeſty and ſobriety; and that we ſhould neither ſpeak, nor think, nor yet deſire to know any other thing than ſuch as hath been taught us by Gods Word. I know not any great uſe there may be of this Queſtion, and therefore I ſhall not amuſe my ſelf in giving any account of it; only theſe remain as ſure truths. 1. That the things communicated to our inward man, (I mean thoſe inward motions, and ſuggeſtions to holineſs and obedience) are frequently and uſually by the adminiſtration of Angels. 2. That the ſame things communicated to our inward man, are ever originally and primarily from the Spirit of Chriſt; and hence it is that commonly we put them all on that ſcore, we give them all to Chriſts Spirit. 3. That 'tis proper to the ſpirit to enlighten the, underſtanding and to determine the will effectually; the Angels are but Ciſterns, the ſpirit is the fountain; the Angels may ſpeak and move us to our duties, but the bleſſing, the efficacy is of the Spirit, and in this reſpect we leave to Chriſt and his Spirit the all in all. Well then, O my ſoul, conſider (eſpecially in Church aſſemblies, and in the enjoyment of Ordinances) the eſpecial preſence of Chriſt, in the preſence of his ſpirit, and in the preſence of his Angels: What? doſt thou feel any ſtirrings, actings, movings in thy ſpirit? doſt thou feel any quickening, warming, feeding, cheriſhing, healing,Gen. 28.16, 17 mollifying, melting, comforting, ſtrengthening in thy inward parts? ſay then, Surely the Lord is in this place,—this is none other but the Houſe of God, this is the gate of Heaven. O here is the Spirit, and here are the Angels aſcending, and deſcending; and therefore avoid Sathan! avoid all prophane thoughts, and earthly-mindedneſs! avoid dulneſs, deadneſs, drouſineſs! avoid looſeneſs, laſciviouſneſs, and all irreverence,1 Cor. 11.10. becauſe of the Angels; and becauſe of the Spirit; and becauſe of the eſpecial preſence of Chriſt which encauſes them both.
6. Conſider the the Preaching of Chriſt. O the admirable Sermons of this great Prophet! the Spouſe tells us, His Lips like Lillies dropped ſweet ſmelling Myrrh, his Doctrine was ſweet as the Lillies, and ſound as the Myrrh; His Lipps were like Lillies, Cant. 5.13.as certain odoriſerous Lillies, that caſt forth a ſweet ſmelling ſavour; they were full of Heavenly Grace and ſweetneſs; Grace, ſaith the Pſalmiſt, was poured into his lips, Pſal. 45.2.and they dropped ſweet-ſmelling Myrrh; the nature of this Herb is to keep from putrefaction, as it is ſound it ſelf, ſo it makes other things ſound. Error is of a putrifying nature, corrupting, and defiling the ſoul; but the Doctrine of Chriſt keeps the ſoul ſound; it is the ſouls preſervative, it keeps the ſoul free from all corruption and defilement. See here the prophetical office of Chriſt held forth in ſimilitudes, his lips were ever dropping, diſtilling, publiſhing ſweet and ſound truths.—Read and peruſe thoſe Sermons he hath left on record; yea ruminate and meditate on them, in order to piety and an holy life: How ſweet was the firſt Sermon of Chriſt? Repent, Matth. 4.17. John 3.3.for the Kingdom of Heaven is at hand; And how Spiritual was that Sermon of Chriſt? Except a man be born again, he cannot ſee the Kingdom of God; It may be thou art a Doctor, a Maſter of Iſrael, thou art a learned Schollar, thou art a man of parts and abilities in other things; it may be thou haſt read ſo long in the Bible, thou haſt heard ſo many, and ſo many Sermons, &c. 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; Ʋnleſs I be born again, I cannot enter into Heaven; born again? O Lord what is that? was ever ſuch a thing done upon me? was ever I caſt into the pangs of a new birth? and continued I in thoſe pangs untill Chriſt Jeſus was formed in me? are old things done away, and are all things now become new? is the old man, the old luſts, the old converſation quite abandoned and left? are my principles new? my aims and ends new? my life and converſation new? Thus might I paraphraſe on all the Sermons: but I intend brevity; only conſider O my ſoul; as if this Sermon, and all the reſt had been preached to thee: Reallize Chriſt ſtanding by thee,Heb. 12.25. and opening his mouth, and teaching thee, thus and thus; ſurely there is a ſpeaking of Chriſt from Heaven; See that ye refuſe not him (ſaith the Apoſtle) that ſpeaketh from Heaven. And beſides, he hath his Miniſters here on earth, and they are daily Preaching over theſe Sermons of Chriſt, again, and again; they Preach ſuch things as were firſt ſpoken by the Lord himſelf, Heb. 2.3. 2 Cor. 5.20. 1 Tim. 4.15.they beſeech, and pray thee in Chriſt's ſtead. O then, meditate on theſe things, and give thy ſelf wholly to them, that thy profitting may appear to all.
7. Conſider the miracles of Chriſt in purſuance of the Doctrine delivered in his bleſſed Sermons. Here's a world of matter to run over; ſuch miracles are done by Chriſt as never man did before. Moſes indeed ſmote the Rock, and the waters guſhed out, but he could not turn Water into Wine; Eliſha raiſed a Child that was dead, to life, but Jeſus raiſed one who had been dead four days, yea who was buried and corrupted; Elias and Samuel, and all the Prophets, and the ſucceſſion of the high Prieſts in both the Temples, put all together, never did ſo many, and ſo great miracles as Jeſus did: he turned water into Wine; he healed the Noble-mans Son even at the point of death; he cured the Leaprous by his touch; he made the lame man to walk; and the crooked limbs to become ſtraight; he made habitual diſeaſes, and inveterate, of eighteen years continuance (and once of thirty eight years) to diſappear at his ſpeaking, even as darkneſs at the brightneſs of the Sun;John. 9.23. he fed thouſands of People with two ſmall fiſhes, and five loaves; he caſt out Devils, and commanded them whitherſoever he pleaſed; he reſtored ſight to the blind; in a word, he did ſuch miracles as no man elſe ever did; and the poor blind man proved it by inſtance of himſelf. It was never heard that any man opened the Eyes of one that was born blind. O my Soul, conſider of theſe miracles, and believe that Doctrine which was ratified with Arguments from above! how ſhouldſt thou but aſſent to all thoſe myſterious truths which were ſo ſtrongly confirmed by an Almighty hand?—What? doſt thou think a meditation needleſs in this reſpect? art thou fully ſatisfied of the truth of Scriptures? It is well? I hope thou art; and yet who knows how ſoon thou mayſt be put to it by an enemy, or a ſtrong temptation? One can tell us in print, Some are now talking of a tolleration of all Religions; and ſome deſire that the Jews may have a free commerce amongſt us: it is good therefore to be well armed at this point; and the beſt Argument to prove the verity of the Goſpel, next to the inward teſtimony of the Spirit, is this demonſtration, or common place of the miracles of Chriſt.
Luke 6.13. Mat. 28.19.8. Conſider Chriſts ordination of his Apoſtles. He choſe twelve, whom he Named Apoſtles: and what was the office of theſe Apoſtles, but to Go and teach all Nations? The Goſpel was firſt Preached in Jewry, but afterwards the ſound of it came unto us. Out of Zion ſhall go forth the Law, Mich. 4.2.and the Word of the Lord from Jeruſalem. Gildas affirms plainly, That Brittain received the Goſpel in the time of Tiberius, under whom Chriſt ſuffered: and that Joſeph of Arimathea, after the diſperſion of the Jews, was ſent of Philip the Apoſtle from France to Brittain, and here remained in this Land all his time. Niceph. l. 2. c. 40.Nicephoras adds, That Simon Zelotes did ſpread the Goſpel Chriſt to the Weſt Ocean, and brought the ſame into the Iſles of Brittain. Howſoever it was brought hither, of this we are ſure; that Chriſt was firſt diſcovered to his Apoſtles, and from the Apoſtles was diſcovered to our fore-Fathers, and from them unto us, and from us will be the diſcovery to others to the end of the world. O the goodneſs of God in Chriſt! What? That repentance and remiſſion of Sins, ſhould be preached in his Name, beginning at Jeruſalem; Luke 24.47.and afterwards among all Nations? Of what near concernment, O my ſoul, is this to thee? What art thou but a ſinner of the Gentiles? Underſtand that term! When the Apoſtle would expreſs the greateſt ſinners that the World had, he calls them Sinners of the Gentiles; Gal. 2.15.Why? the Gentiles knew not God, the Gentiles were unacquainted with Chriſt, the Gentiles walked in nothing but ſin; O then what a love is this, that God ſhould ever have thought of good will towards thee? ſurely this is one of the great myſteries of Godlineſs, 1 Tim. 3.16.God manifeſted in the fleſh, Juſtified in the Spirit, ſeen of Angels, preached unto the Gentiles: What? that ſinners, and the worſt of ſinners, ſhould be made the ſubjects of the utmoſt diſcovery of Chriſt, and the Goſpel of Chriſt? this is a myſtery indeed; had Chriſt ſent his Apoſtles to proclaim the riches of his Grace to ſome Jews only, or to ſome unſpotted ſouls among the Gentiles (if any ſuch were) whoſe hearts might preſently have fallen down before it, this had been ſomething ſutable; but, that ſinners of the Gentiles, that Children of wrath ſhould be the ſubject of this great deſign. O the Myſtery! q. d. Go my Apoſtles into all the Nations of the world; and amongſt them all, go into Brittain, into that corner of the world England, and there open the myſtery of Chriſt, there preach life, and reconciliation, and redemption, and Glorification to thoſe poor Souls; lay you (or at leaſt ſome of you) the foundation of the Chriſtian Fath amongſt thoſe heathens, thoſe ſinners of the Gentiles; and after you, I will raiſe up ſome other Ministers of the Goſpel to confirm the ſame: Yea in the laſt times I will raiſe up many Worthyes, as Juel, Ʋſher, Downham, Perkins, Hooker, Rogers, Shepheard, Bolton, Aſh, Whittaker, &c. who ſhall be as bright Stars in the Firmament of that Church; and after them I will raiſe up others to diſcover this great deſign to their generations, amongſt whom ſhall live ſuch and ſuch men, ſuch and ſuch women (and herein O my ſoul think of thy ſelf, and if thou wilt of thine own family and relations) for I owe a good will towards England, it ſhall be ſaid of England, as ſometimes of Zion,Pſal. 50.2. out of England the perfection of beauty, hath God ſhined. O my Soul! how ſhouldſt thou be raviſhed in this one meditation? what? that Chriſt ſhould cauſe the Sun of his Goſpel to come into this Zodiack, and that now in theſe latter times (when the Sun is ſet in Zion, where it firſt aroſe) it ſhould make a Noon with us, and ſhine more brightly here (for ought I know, or c…n yet learn) than in any other Nation, Country, Kingdom, throughout all the World?Rom. 11.33. O the depth of the riches both of the wiſdom and councel of God, how unſearchable are his judgments, and his wayes paſt finding out?
9. 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?John 6.38, 39. This was Chriſt's errand from Heaven, this was the work he came to do; I came down from Heaven, not to do mine own Will, but the Will of him that ſent me; and this is the Fathers Will which hath ſent me, that of all which he hath given me I ſhould loſe nothing. He muſt receive all his Father gives him, but he muſt loſe none;John 17.22. Chriſt muſt give an account to God the Father of all which he hath given him, and this will be his account; Thoſe that thou gaveſt me I have kept, and none of them is loſt. Ah poor Soul! why ſhouldſt thou deſpair becauſe of ſin? look on Chriſt as ſpreading out both his armes to receive thee to him; look on the Gracious Nature and Diſpoſition that is in Chriſt; look on the Office of Chriſt, it's an office of ſaving, and ſhewing mercy, that Chriſt hath undertaken;Luke 19.10. it's an Office to receive ſinners; yea to ſeek, and to ſave that which was loſt; to bring home ſtraying ſouls to God; to be the great peace-maker between God and man; to reconcile God to man; and man to God, and ſo to be the Head, and Husband of his people, Certainly the Devil ſtrangely wrongeth many a poor troubled Soul, that he can bring them to have hard thoughts, and ſuſpicious thoughts of Jeſus Chriſt, how can they more contradict the Office of Chriſt? how can they more contradict the Goſpel-deſcription of Chriſt, than to think him a deſtroyer of his Creatures; one that watcheth for their haltings, and one that hath more mind to hurt, than help them? Away, away with all prejudicate opinions! reſolve O my ſoul to throw thy ſelf on him for life and for Salvation; why, if thou wilt but come, he hath promiſed freely to make thee welcome; all the day long he ſtretcheth out his armes, and would fain gather thee, and all others into his ſweet embraces.
10. Conſider the eaſineſs of his yoak, and the lightneſs of his burthen.Pſalm 40.8. 1 John 5.3. Pſal. 34.8. Many a one is willing to take Jeſus as their Saviour, but they are unwilling to take him on his own ſweet terms; O they imagine it an hard task, and an heavy burthen, Who may indure it? it was otherwiſe with Chriſt, I do delight to do thy will O my God; and 'tis otherwiſe with Chriſtians, for his Commandments are not grievous, ſaith John; Act. & Mon. fol. 1361.and therefore David calls on others to try this truth, Oh taſte, and ſee how good the Lord is. It is ſaid of Maſter Sanders, that a little before his death and martrydome he told his Wife, that he had no riches to leave her, but that treaſure of taſting how ſweet Chriſt is to hungry Conſciences; And of that (ſaid he) as I feel ſome part, and I would feel more, ſo I bequeath it unto thee, and to the reſt of my beloved in Chriſt. O my ſoul if thou canſt but taſte,Pſal. 119.10.3. thou wilt find a world of ſweetneſs in Chriſt's wayes; there is ſweetneſs in the Word, How ſweet are thy Words to my taſte, yea ſweeter than honey to my mouth? There is ſweetneſs in prayer,Rom. 10.12. haſt thou not known the time that thou haſt touched the hem of Chriſts garment, and taſted of the joyes of Heaven in prayer? haſt thou not ſeen heaven cleft, and Chriſt ſitting at Gods right Hand? ſurely the Lord is Rich to all them that call upon him. There is ſweetneſs in meditation, ſome call this very duty, The Saints paſtime, which recreates and perfumes the tired Spirits: Now O my ſoul thou art in the exerciſe of this duty, now thou art in the meditation of the eaſineſs of Chriſt's burthen, Pſal. 119.99.and of the ſweetneſs of his wayes, tell me, is there nothing of Heaven in this meditation? is it ſweet? or is it bitter to thy Soul? thou mayeſt read in Scripture of many admirable effects of meditation, as that it confirms our knowledg; I have more underſtanding than all my teachers, Pſal. 119.99. Ver. 97. Ver. 15.for thy Teſtimonies are my Meditations: that it inflames our love, Oh how love I thy Law? it is my Meditation all the day; that it caſts a ſweet influence on our lives, I will Meditate in thy precepts, and have reſpect unto thy wayes; What? is it thus with thee?Pſal. 104.34. Pſal. 94.19. canſt thou ſay with David, My Meditation of him ſhall be ſweet? And in the multitude of my thoughts within me, thy Comforts exceedingly delight my ſoul? Why then thou haſt truly, taſted of God's goodneſs, thou haſt actual diſcoveries of the ſweetneſs of Gods wayes; thou haſt experienc'd this truth, that his yoak is eaſie, and his burthen is light; Matth. 11.3. Pſal. 119.99.that his wayes are wayes of pleaſantneſs, and all his paths are peace. Oh if men did but know what raviſhing ſweetneſs were in the wayes of God, they could not but imbrace them, and eſteem one dayes ſociety with Jeſus Chriſt (as Caracciolus did) better than all the gold in the world
11. Conſider the holineſs of Chriſt's Nature, and the holineſs of Chriſts Life. 1. For the holineſs of his Nature; if thou couldſt but clearly ſee it, what work would it make in thy Breaſt? Chriſt's inward beauty would raviſh Love out of the Devils, if they had but Grace to ſee his beauty; yea, he would lead captive all hearts in Hell, if they had but eyes to behold his lovelineſs. O what a Flower? what a Roſe of love and light is the Lord Jeſus Chriſt?Cant. 5.10. My Beloved is white and ruddy, ſaid the Spouſe, the chiefeſt of ten thouſands. Summon before Chriſt, fair Angels, glorified Spirits, the azure Heavens, the lightſome Stars, all the delicious Flowers, Gardens, Meadows, Forreſts, Seas, Mountains, Birds, Beaſts, yea and all the Sons of Men, as they ſhould have been in the world of Innocency, and let them all ſtand in their higheſt excellency before Jeſus Chriſt, and what are they?Rev. 22.4. the Saints in Glory now ſee the face of Chriſt; (i.e.) they ſee all the dignity, beauty, that is in Chriſt; and they are ſo taken, with his ſight, that they do nothing elſe but ſtare, and gaze, and behold his Face for Ages, and yet they are never ſatisfied with beholding; ſuppoſe they could wear out their eyes at the eye holes in beholding Chriſt, they ſhould ſtill deſire to ſee more. O this lovelineſs of Chriſt raviſhes the ſouls of the glorified; how is it, O my ſoul, that thou art not taken with this meditation? But, 2. Go from the holineſs of his Nature, to the holineſs of his Life, it may be that will make deep impreſſions on thy ſpirit; conſider his charity, his ſelf-denial, his contempt of the world, his mercy, his bounty, his meekneſs, his pity, his humility, his obedience to his Father. A fruitful meditation on theſe Particulars cannot, cannot but cauſe ſome reſemblance within, and make thee like Chriſt. O the wonder that any ſhould diſclaim the active obedience of Chriſt, as to his own Juſtification! Away, away with theſe cavils, and conſider the obedience of Chriſt in relation to thy ſelf. God ſent forth his Son made of a woman made under the Law, Gal. 4.4.to redeem them that were under the Law, that we might receive the adoption of Sons. It is a ſweet note of Doctor Andrews, Chriſt made under the Law, (i.e.) 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 innocency of his Life, without breaking one jot or title of the Law, and ſo he anſwers that part, as it might be the principal; the other half of the Law (which is the penalty) he was under that alſo, and ſatisfied it by ſuffering a wrongfull death, no way deſerved or due by him, and ſo he anſwered that part as it might be the forfeiture. But if we come now to ask for whom is all this? it is only for us, that we might be redeemed und adopted; redeemed from all evil, and adopted or intereſted into all good. If this be ſo, O who would for a world of Gold loſe the influence, and the benefit of Chriſts active obedience? conſider of this, O my ſoul! till thou feeleſt ſome vertue to come out of Chriſts life into thy ſelf.