Rejoicing in the Lord Jesus in All Cases and Conditions, Sermon 1
SERMON I.
Habakkuk 3.18.
Yet I will rejoyce in the Lord, I will joy in the God of my Salvation.
OF the Stock and Parentage of this Prophet, we have no clear account in Scripture. It may be, implicitly to hint unto us, that we ſhould alwaies look more to the Meſſage than to the Meſſenger, and that nobleneſs of birth and greatneſs among men do not greaten the Word of God. Indeed Epiphanius tells us with ſome confidence, that this Prophet was of the Tribe of Simeon, and that he lived in the time of the Babyloniſh Captivity; but there is but little grounds for this conjecture. The time alſo of this Prophet's Propheſying, is very uncertain. Some Hebrew Writers do expreſly tell us, that he lived in the time of the Reign of King Manaſſeh; and there is ſome probability for this aſſertion; but however this is clear, that he comes from the Lord of Hoſts; he was his Prophet, and he ſpeaks in his name, in much power and plainneſs to this people, not fearing the face of man, and ſpares not to deal cloſely with that incorrigible Spirit that was among them; who had ſlighted the Lord's Meſſage that was delivered by his Predeceſſors before him, and was now near unto deſtruction: Whether it was in the time of the Reign of Manaſſeh, or any other King, modern Expoſitors are very modeſt in their conjectures and apprehenſions, not ſeeing the thing clearly and abſolutely determined in Scripture; but this is certain, it was at that time when God was about to raiſe up that bitter, ſharp, cruel, fiery, fierce enemy the Chaldeans, to come out againſt this people; as you may ſee, chap. 1. v. 6. It was at that time, when God had born ſo long with their provocations, that the time of his patience was even almoſt expired. It was at that time when their ſins were ſo multiplied and encreaſed, as that they were near unto ruin; deſtruction and deſolation was at the door. Now this Prophet underſtanding the mind of God, and ſeeing upon good grounds that the Decree was paſt againſt this people, as one who was faithful unto their intereſt, among whom, and unto whom he was the Lords Prophet, & as one that would approve himſelf faithful unto the Lord; he takes upon him the boldneſs to expoſtulate the caſe with God, why he ſhould ſuffer ſuch a wicked and vile Nation as the Chaldeans were, to prevail and proſper againſt his own inheritance, though they were ſinful and unworthy; and he cannot reſt, neither can he give God any reſt, until he hear ſomething further of his mind. The Lord is pleaſed to condeſcend to him in the beginning of the ſecond chapter, and to make anſwer to the anxiouſneſs and earneſtneſs of his Spirit in this great affair at the ſecond verſe: And the Lord anſwered me and ſaid, Write the Viſion, and make it plain upon Tables, that he that runs may read it. Verſe 3. For the Viſion is for an appointed time, at the end it ſhall ſpeak, and ſhall not lie; though it tarry, wait for it, becauſe it will ſurely come, and not tarry. In ſhort, the Lord makes this Anſwer to him, that though he did make uſe of the Caldeans as a Rod in his hand to ſcourge his own People with, yet when he had done his work upon his Iſrael, he would take his Rod, and throw it into the fire, that he would deal with all the Enemies of his People according to their deſert. Deſolation might come for a while upon the Lord's People, but they ſhould be raiſed out of their ruins; but utter deſolation and deſtruction ſhould come upon the Enemies of his People; they ſhould at length be brought down, and ſuffered to riſe no more. In this third Chapter (according to his name, which ſignifies (Wreſtler) he wreſtles with God, and is another Jacob that will not let the Lord alone until he bleſs him.
Habakkuk encompaſſeth God, and in his prayer wreſtling with him, cloſed in upon him. And he gathers up in this third Chapter the great Experiences that Iſrael had of God, when he walked with them, and led them by a ſtrong hand n the wilderneſs; and he urged thoſe old Experiences that this People had of God upon God, at this time; how he had dried up the mighty waters, and rode in Chariots of Salvation through the Sea for them; and how he cauſed the Sun and the Moon to ſtand ſtill, until the Enemies of the Lord were cut off & conſumed. And he gathers in upon God upon thoſe Experiences, waiting for the ſame power, and the ſame wonderful appearances and actings for their deliverances out of the preſent and ſucceeding troubles that were, or ſhould come upon them; as God had appeared for them, and delivered them out of all their troubles of old. And though he tells us, that at the firſt ſounding of the words of God's diſpleaſure, he was filled with ſhakings, and with trembling, and with quivering; yet within a little time he recovered his Spirit, and in the exerciſe of Faith upon God, he glories, rejoyces and triumphs in God alone in the midſt of moſt ſinking, moſt diſcouraging Providences: When indeed I heard, ſaies he, verſe 16. my belly trembled, my lips quivered at the voice; rottenneſs entred into my bones. But ſee what he ſaies in the 17th and 18th verſes; Although the Fig-tree ſhall not bloſſom, &c. yet I will rejoyce in the Lord, I will joy in the God of my Salvation. He ſaw ſhakings coming upon the whole Earth, that did even put the Foundations as it were out of courſe; he ſaw God's Beſom in his hand ready to ſweep away all their comforts; an Eaſt-wind was riſing, that would blow upon their Spring, and make all their Spring-buds to blow off. Well, ſaies he, let it be ſo, or as ill as can be ſuppoſed to be, or as ill as the creature can be as to its ſtate in this world, yet I have God on my ſide, and all is well: I will rejoyce in the Lord, I will joy in the God of my Salvation. This verſe is a moſt noble ſtrain of a heavenly Spirit in the high and conſtraining exerciſe of Faith upon God in a moſt diſmal day of darkneſs. The Prophet gets upon the Ruins of the Creature, and rejoyceth in his whole Chriſt: He gets upon the Aſhes of his houſe that was burnt here, and ſings of his Building that cannot be burnt in Heaven: He gets into his withered Vineyard, and into his barren Fields, and there ſings, The Lines are fallen unto me in a pleaſant place, I have a goodly Heritage. It ſeems a very ſtrange ſpeech, that he ſhould in the former part of his Prophecy be ſpeaking of the ſad diſpenſations of the Lord towards them; and cap. 3.17. ſpeak of great failures that were like to come upon them in reference to all their terrene comforts and enjoyments, and yet ſpeak of rejoycing and joying in the Lord! It is a ſtrange ſpeech to talk of joy and rejoycing here, where he had almoſt nothing in this world left him, or ſuppoſed to be left him, yet I will rejoyce in the Lord, I will joy in the God of my Salvation. We ſay of ſome men, It is ſtrange how they live, their Trades fail, and their Eſtates are gone, and yet they bear up: Why, 'tis a myſtery how they live, how they have wherewithal to defray their charges; ſurely they have ſome ſecret friends that feed them, and maintain them, that their neighbours know not of. Why, after the ſame manner we may ſpeak concerning the Lord's People; They have enemies on every ſide, and they are broken again and again, and yet behold they live, and their Joy none can take from them; although they are numbered to ſorrows and diſtreſſes every day: Why, my Text tells you the myſtery of their living, and of their living in joy, and peace, and comfort in the midſt of all their loſſes, & troubles, and diſcomfortures. I will rejoyce in the Lord, I will joy in the God of my Salvation. Saies the Apoſtle, 2 Cor. 6.10. As ſorrowful, yet alwaies rejoycing, &c. This verſe doth open ſomething of the myſtery of the verſe that we have choſen to be our preſent Text; As ſorrowful, yet alwaies rejoycing; and while they ſeem to be poor, they make many rich; they ſeem to have nothing, but yet indeed they poſſeſs all things; yet I will rejoyce in the Lord, I will joy inthe God of my Salvation. [I will rejoyce in the Lord.] The word in the Hebrew is a very full word. I will rejoyce exceedingly in the Lord: Or, My heart riſes like the Sea with ſurges when 'tis enforced with the wind: Or, My heart is like a boiling Pot when it ſeetheth: Or, (how ſhall I expreſs it!) I will rejoyce in the Lord; I will magnifie my ſelf in God, or make my boaſt of God in all diſaſters, and under all diſcouragements. I will joy in the God of my Salvation. [I will joy] That word alſo is very full, and it ſignifies in its grammatical ſenſe, my heart ſhall leap or skip for joy: My heart ſhall ſally forth in my God, and take heart in the Lord who never fails: I will rejoyce in the Lord, I will joy in the God of my Salvation. One of the Antients ſpeaking upon this Text, ſaith, Although, ſaith he, all the Elements ſhould threaten us, and conſpire and ſwear as it were a Confederacy againſt us, to turn us out of all, yet, Ego exultabo in Deo; I will rejoyce in my God, even in the God of my Salvation. And Calvin ſaith, My joy is not founded upon the Creature, nor upon external enjoyments, therefore let all things be brought into confuſion here below; nay, let God himſelf ſeem to ſtand frowning over us, yet ſaies he, will I rejoyce in the Lord, I will joy in the God of my Salvation.
Joy is the ſweet motion of the Soul in a full contentment of heart, and complacency of Spirit upon ſome good ſet before it. Now here the Prophet ſees all diſcouraging below, he turns his Eyes up to Heaven, and he ſees a certainty there, he ſees ſtability there, and therefore he rejoyces in the Lord, and Joys in the God of his Salvation, I will rejoice in the Lord. Who is meant by Lord here? I will rejoyce in Jehovah the God of my Salvation.
Jehovah is a Title given unto God the Father, ſetting forth his ſelf-being, and ſelf-ſufficiency, and giving exiſtence unto all Creatures, but the Title Jehovah is attributed alſo unto the Son, and ſo I underſtand it here in this Text, I will rejoice in Jehovah, that is in Chriſt Jeſus, who may be called Jehovah; not only as he hath a ſufficiency in himſelf, but as he gives exiſtence, and being unto all the promiſes of the Covenant of Grace, in whom they are yea, and Amen: and on this account I take it that the Title Jehovah is often given unto Jeſus Chriſt the ſecond Perſon. I will rejoyce in the Lord, I will joy in the God of my Salvation, that is, in my Lord my Saviour, my dear Jeſus, and my Redeemer, and ſo from the words you may obſerve this propoſition:
Doct. That there is enough in Chriſt Jeſus alone for the Souls full rejoycing and triumph in all caſes and conditions. Yet I will rejoyce in the Lord, I will joy in the God of my Salvation. Let things go how they will in the world as to my outward Concerns, yet the ground of my joy, that is never taken from me. Although the Fig-tree do not bloſſom, although there ſhall be no fruit in the Vine, although the labour of the Olive ſhall fail, and the Fields ſhall yield no meat, the Flocks ſhall be cut off from the Fold, and there ſhall be no Herd in the Stall; yet my Joy that abides, the ground of my Joy that cannot be taken from me, 'tis not in the Creature, 'tis not upon Earth, but 'tis in Heaven, 'tis not in Man, 'tis in the Lord, 'tis not in the confluence of theſe things that are coming and going, and in an uncertain enjoyment, but it is in the Lord who never fails, ſaies David in the 2 Sam. 23.5. Though my Houſe be not ſo with God; my Family is not as I would have it to be; I cannot rectify all the diſorders of my Houſe, and ſettle things as I would, my houſe is not with God as I would have it according to my hearts deſire; yet God hath made with me an everlaſting Covenant of Grace, and this is all my Salvation and all my deſire. The word that is tranſlated deſire here in the Hebrew ſignifies alſo delight, this is all my Salvation, and all my delight as we may read it; here is the Joy of my heart, my delight is here, Gods Covenant of Grace ſtands ſure with me, and therein will I rejoyce; as if David had ſaid, things go ill with me here below; the Sword is threatned never to depart from my Houſe while I live, that I muſt be a man of trouble and of war to the end of my daies; what breaches may be made upon my Kingdom; and what breeches may be made in my Family, the Lord only knows, yet the Covenant that ſtands ſure, and that is all my delight, my heart centers here, and I will comfort my ſelf in the Lord my God. And if we ſearch into the Pſalms, there we ſhall find that David does frequently under great diſaſters make his boaſt of God. Providences were frowning, and he ſeemed to be driven out of all, yet ſaies he, The Lord God is my refuge, he is the Horn of my Salvation, my Sanctuary, and high Tower, and I will rejoyce, and let all the righteous rejoice and be glad in him.
In the handling of this propoſition there are theſe things that we ſhall propoſe to conſider and unfold to you.
Firſt, What Jeſus Chriſt is. Secondly, What he hath, and Thirdly, What he will do for the believing Soul, that the believer may take comfort, and rejoyce in him at all times, whatſoever his condition is.
Firſt, What Jeſus Chriſt is, that the Prophet doth here ſo comfort himſelf in, and rejoice and make his boaſt of.
Firſt, He is glorious in his Perſon, a very glorious perſon he is, not one like him in Heaven nor in Earth; what is ſaid concerning Saul in the 1 Sam. 9.2. we may in alluſion apply unto Chriſt, that he was a choice young man & a goodly, there was not among the Children of Iſrael a goodlier Perſon then he, from the ſhoulders upward he was higher than any of the People. I only allude to it.
Jeſus Chriſt is a moſt choice excellent one, a very goodly, and a very lovely Perſon, he is higher both by head and ſhoulders than any of his Brethren; a Perſon all glorious, a Perſon all over lovely and beautiful, in Can. 5.16. His mouth is moſt ſweet, yea, he is altogether lovely, this is my beloved, &c.
But I ſhall deſcend into particulars, and ſhew you wherein Jeſus Chriſt is ſuch a ſufficient ground of rejoycing, and of comfort to the believing Soul that hath an intereſt in him in all conditions, and I ſhall here ſhew you wherein it appeareth, that the glory of Chriſts Perſon is ſuch a ground of rejoycing to us at all times? And that will appear in his Mediatory Conſtitution, as God-man in one Perſon; Jeſus is a Mediator, a days Man, an umpire between God and Man, one that hath come between God and Man to make peace for us, and the glory of his Perſon lies in his mediatory conſtitution, as he is God-man, ſo he is a moſt glorious Perſon. Now this Title of Mediator is often given him in Scripture, in Heb. 8.6. he is called the Mediator of a better Covenant, & Heb. 9.15. the Mediator of the New Teſtament, and Heb. 12.24. To Jeſus the Mediator of the new Covenant, and to the blood of ſprinkling. So 1 Tim. 2.5. This was ſuch a one as Job wiſhed for, in Job 9.33. Neither is there any days-man between us that might lay his hand upon us both. Now there are two things that are requiſite for the compleating and accompliſhing of a Mediator.
Firſt, He muſt be equally related to the Perſons between whom he comes.
Secondly, He muſt be impartial and faithfully indifferent; now both theſe are found in Jeſus Chriſt.
Firſt, A Mediator, I ſay muſt be equally ſtated between, and related to the Perſons, that he comes to reconcile. A Mediator muſt be a middle Perſon that muſt not be related more to one Perſon than to another, that he comes between, but there muſt be an equal proximity or nearneſs in him unto the parties, that he comes to mediate for, or to make peace between. Now Jeſus Chriſt was ſuch a Perſon in whom there was an equal proximity or nearneſs to both parties that he had to do with, for he was both God and Man; as he was true Man, he ſtood in a nearneſs unto man, and as he was true God, ſo he ſtood in a nearneſs unto the Father that he had to do for; he was by the Divine Nature as near unto the Father, as by the Humane Nature he was near unto man; and he was as near unto man by his Humane Nature, as he was unto the Father by his Divine Nature, ſo as he is equally ſtated between, and related unto the perſons that he came to reconcile.
Secondly, A Mediator muſt be impartial and faithful, indifferent in and about the intereſt of the parties that he hath to do for. Jeſus Chriſt being made God-man, was not only in a nearneſs to man, and to the Father, but he was thereby unbiaſſed, and carried out upon equal terms impartially, to manage the Concerns of the Intereſt of both Parties; he was both God and man, and was not only as ſo, in a nearneſs to both Parties, but he was equally concerned honourably to manage the Intereſt of both Parties that he came between and had to do for, and was engaged in this nearneſs that he ſtood in unto both; he was engaged thereby equally to manage the Concerns of both Parties; being God, he was engaged in point of honour to give ſatisfaction to his Father; and being Man, he was engaged in point of faithfulneſs to work out the whole buſineſs and concern of our Salvation, and to make peace for Sinners; he was faithfully indifferent, and equally concerned in the Intereſt of both Parties, having the Divine Nature and the Humane united together in one Perſon; both Natures do conſtrain him to have an equal and right aſpect into both Intereſts; if he ſhould look more unto God's ſide, than unto man's ſide, the Humane Nature would ſpeak; and if he ſhould look more unto man than unto God, the Divine Nature would ſpeak; he had both Natures, and therein was unbiaſſed, and carried out with an impartial ſpirit to manage the Concerns of both Intereſts, and to bring them into one; and it was requiſite that Jeſus that was to be a Mediator, ſhould be thus conſtituted; for indeed, had he undertook the work, and had not been thus conſtituted, it would not probably have been ſo impartially managed, neither could Jeſus Chriſt have been compleat for the work of his Mediation, but under this conſtitution; for if he had been God only, then he had been too high for the work; for he muſt make ſatisfaction; he muſt ſuffer and die for Sinners; he muſt be made ſin for Sinners, and be ſubſtituted in the room of ſinners. Now God abſolutely conſidered, cannot be thus: And if he had been man only, he had been too low for the work; for there could not have been that dignity in his ſufferings, as to give a value and worth to all his layings out, and layings down for us: He muſt therefore be God-man, and as ſo, he was neither too high, nor too low, but equally ſtated between both, and ſo compleated for the work; and thus was Jeſus Chriſt conſtituted; and thus do the Scriptures ſet him forth to us as Mediator, Joh. 1.14. The Word, that is, the Second Perſon was made fleſh; there is Jeſus becoming Immanuel, God with us; and 1 Tim. 3.16. God was manifeſt in the fleſh, &c. and Luk. 1.31, 32. And behold thou ſhalt conceive in thy womb, and bring forth a Son, and ſhalt call his name Jeſus. And Rom. 1.3, 4. Concerning his Son Jeſus Chriſt our Lord, which was made of the ſeed of David, according to the fleſh, and declared to be the Son of God with power, &c. So as you ſee he was conſtituted Godman; The Word was made fleſh. Now being thus conſtituted God-man, he had his nearneſs to God the Father, and his nearneſs to the Sons of men, for whom he came and appeared in the fleſh. You may ſee his nearneſs unto the Father, Zech. 13.7. Awake O Sword againſt my Shepherd, and againſt the man that is my fellow, ſaith the Lord of Hoſts. So as Jeſus Chriſt he is, and he was the fellow and the companion of the Lord of Hoſts. So Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God, &c. Here you ſee he hath his nearneſs to the Father, and alſo his nearneſs to the Sons of men, for whom he appeared in the Fleſh, Heb. 2.14. For as much then as the Children are partakers of fleſh & blood, he alſo himſelf likewiſe took part of the ſame, &c. and in Iſaiah 9.6. For unto us a Child is born, unto us a Son is given, &c. and Luke 1.35. The Holy Ghoſt ſhall come upon thee, and the power of the higheſt ſhall overſhadow thee, therefore alſo that holy thing that ſhall be born of thee, ſhall be called the Son of God; he thought it no robbery to be equal with God; there was his nearneſs to the Father, and he was born of the Virgin, and ſo clothed with our fleſh, and therein he was near a kin unto man, and hence is he called Immanuel, that is, God with us; now as thus conſtituted, did he undertake the work of his mediation, for thus he ſuffered, and thus he ſatisfied, his ſufferings hereby came to be ſatisfactory as he was God, he died as man, and he overcame death, and aroſe again from the Grave, by the power of his God-Head.
Queſt. But you will ſay this indeed is a great myſtery, worthy of all admiration, that the Eternal Son of God ſhould become man, that he ſhould be God and Man, that there ſhould be a union of the two natures in one Perſon, but what is this to us, as a ſtanding conſtant ground of rejoycing to us in all ſaddening, ſinking providences whatſoever?
Anſ. I anſwer much every way, and this would be clear to you, ſhould I enter upon, and open to you the glory of his Perſon as thus conſtituted. The glorious excellencies of Heaven that are ſhining in both natures, or upon his Perſon under its conſtitution in the union of both natures, and there may be a greater matter of rejoycing to our Souls in the exerciſe of faith in our contemplating upon his perſonal glories. It may be a matter of greater rejoycing to our Souls, than ever there was ſatisfaction to the heart and mind upon any object whatſoever it did behold with a bodily eye; but I ſhall not go that way, nor enter upon ſuch a prolix diſcourſe, but ſhall only give you ſome particulars wherein there is a ſtanding ground of rejoycing for us in Chriſt Jeſus upon this his perſonal conſtitution, as God-man to be a Mediator for us; and here,
Firſt, We have dignity.
Secondly, Tranquillity.
Thirdly, Sanctity.
Fourthly, Stability. And
Fifthly, Familiarity given to us, or brought in upon us.
1. Hereby is the nature of man raiſed unto unſpeakable honour and glory, in that Jeſus Chriſt the Second Perſon hath aſſumed our nature, and taken it into union with his own divine nature in his Perſon, & therein does he now reign upon the Throne in Heaven, at the right hand of God, herein is the nature of man moſt unſpeakably advanced and dignifyed. The nature of man was very low before; Man was made of the earth, of a little red earth, man was before but a contemptible Creature, but now what honour is put upon it, that Jeſus Chriſt hath taken our nature, and united it unto the Divine nature, that nature that was deſpiſed before, is now honoured, honourable and worthy. It hath glory and dignity from the Lord Jeſus put upon it, ſaies the Apoſtle, 1 Cor. 15.43, 44. The body of man, or the nature of man it is both born, and it dies in diſhonour, ay, but it is raiſed in glory. The body of Man is a corruptible body, 'tis a dying body. It hath a ſentence of death that hangs over it as ſoon as ever it hath a being; but now though it be ſown in diſhonour, yet it ſhall be raiſed in glory; there is glory that waits upon the body of man, or upon mans whole nature, Phil. 3.21. Who ſhall change our vile body, that it may be faſhioned like to his own glorious body, &c. So as there is unſpeakable honour that is given unto our nature, in that Chriſt Jeſus hath taken it ſo near unto himſelf, and advanced it upon the Fathers Throne in Heaven; we are here under the contempt and diſgrace of men, but it matters not (Chriſtians) they cannot take away your glory. The glory of your nature is not laid in the breath of men, but it is founded here in Chriſt Jeſus's aſſumption of our nature, and uniting it to the divine nature; and if indeed the enemies of the Lords people could take our nature from Chriſt Jeſus, then they might take away our glory, and our honour; but he hath inſeparably and everlaſtingly united our nature unto his divine nature, therefore our honour is ſuch, as can never be taken away; it is counted a great honour for an Ambaſſadour to be ſent forth in the name of ſome great Prince to perſonate him in another Country, but my friends what is it for Jeſus Chriſt to aſſume our nature, and to perſonate man before his Father in Heaven; this is a greater honour that is put upon us, than if God had made man the Lord of all the Angels in Heaven, therefore let this ſatisfy you under all the reproaches and contempts that you meet withall here in the world by one and another, though deſpiſed, and though contemned here and there by a few, yet your honour in the Lord, that abides.
2. In and upon the appearance of Jeſus Chriſt as Mediator for us, there is a full, firm and laſting peace made between God and us. Jeſus Chriſt he came as a Mediator between two to reconcile both, and make them one, and this he hath done by the blood of his Croſs, Col. 1.20. and 21. Jeſus hath reconciled God and Man together, he hath taken away the wrath that the law of God had to denounce againſt man, he hath ſlain the enmity of our natures, he hath brought theſe two enemies together, and made them one in his own mediatory hand, ſo as now you may look unto God, and be at peace with him, you may ſee Heaven, and all the powers of Heaven reconciled to you, Rom. 5.1. Therefore being juſtified by ſaith we have peace with God through our Lord Jeſus Chriſt, and not only ſo, v. 11. But we alſo Joy in God through our Lord Jeſus Chriſt by whom we have received the attonement: here is the bleſſing mentioned in the Text, I will rejoice in the Lord, I will Joy in the God of my Salvation, but how muſt I conſider him? why, conſider this Lord as Mediator, making peace through the blood of his Croſs, and then Chriſtians you may Joy in God through our Lord Jeſus Chriſt, becauſe it is by him that you have received the attonement, Jeſus Chriſt hath ſatisfied and reconciled God to you, he hath appeaſed God, he hath brought over the heart of God to the ſinner, that now he may take comfort and encouragement in him, and go to him as to a Father in Chriſt Jeſus, Eph. 2.13, 14. But now in Chriſt Jeſus ye who ſometimes were afar off are made nigh by the blood of Chriſt, for he is our peace who hath made both one, &c. Is not this a matter of rejoycing for you, that now you may go unto God as your God, you may look up to God, and ſee him reconciled to you, and ſee all the properties of his nature looking towards you in a friendly way, that you may ſee God over-ruling all providences & diſpenſations for your intereſt and advantage, you may go and comfort your ſelves in your God, you may encourage your ſelves in him, you may go and rejoice in the Lord as your God through the blood of the Croſs of Jeſus your Mediator.
3. Hereby are our corrupt natures ſanctified, and made holy unto God; Jeſus Chriſt becoming man, he has conſecrated unto the Lord that part of humane nature, that he came of, and did belong to, he hath taken off our nature, and he hath offered it up unto the Lord, and ſo conſecrated the whole lump that it was taken out of; this was typed out of old by the firſt fruits that did conſecrate the reſt, Levit. 2.1. Or of the Meat-offering; here you ſee was a part taken and offered up unto the Lord, and the whole was hereby conſecrated. Now Jeſus Chriſt he comes of that part of the world that was the Elect, and the choſen of God, he did not come in General of all mankind, though in a general way God hath ſaid, that all Nations are of one blood, yet Jeſus Chriſt did not come ſo promiſcuouſly, and in the general, but he came of that particular part of man that the Lord had choſen, and ſet apart for himſelf, and that is the Elect of the world, and as for Reprobates, he came not of them, he was not of that rank and number, as you may ſee, John 17.16. They are not of the world, even as I am not of the world, and v. 19. For their ſakes ſanctify I my ſelf, that they alſo might be ſanctified through the truth. For their ſakes, that is, for thoſe that were the Choſen of God, and given to Jeſus Chriſt by the Father, as v. 6. I have manifeſted thy name unto the men, that thou gaveſt me out of the world; for their ſakes I ſanctify my ſelf; he takes our nature and offers it to God, and conſecrates it as a part, or the firſt fruits of the whole, whereby the whole nature of the Elect of God are dedicated to the Lord, and ſanctified and made holy, or way is made for the ſanctifying of it; I may allude unto that Scripture, in Rom. 11.16. For if the firſt fruit be holy, the lump is alſo holy, and if the root be holy, ſo are the branches; I know this is not the meaning of this Text, I only allude to it; as the Apoſtle ſaies in that caſe, ſo I ſay in this caſe, if the firſt fruits be holy, the lump is alſo holy, and if Jeſus the root be holy, then all the branches are holy, to be under a peculiar and ſpecial conſecration to the Lord; now here Chriſtian, is a ground of rejoycing for thee, thou art born a child of wrath, and thy nature is a ſinful nature, and there is by nature nothing but ſin dwelling in thee; ay, but Jeſus Chriſt he hath taken thy nature, he hath worn it, and he hath conſecrated thy nature to God, and made way for the ſanctifying of it. So as now way is made through Jeſus Chriſts appearing in our fleſh for the conſecrating of thee unto God, and making of thee holy, ſo as thou mayeſt rejoice, notwithſtanding the remains of ſin that are in thee, notwithſtanding all the impurity and defilements that are to be found in thy heart; thou haſt a ſtained, polluted Soul, thou lookeſt into thy ſelf, and thou ſeeſt thy ſelf ſo ſpotted and defiled, that thou art aſhamed of thy ſelf; well, but look upon Jeſus Chriſt, and conſider how thy nature is ſanctified in him, he ſits upon the Throne all holy, and thy nature that he did aſſume is holy; why Chriſtian, there is holineſs in the root for thee, there is holineſs in Chriſt thy head for thee, and becauſe he is holy, thou alſo ſhalt be holy; becauſe he hath ſanctified thy nature, therefore thy nature ſhall be ſanctified, for your ſakes, ſaies he, I ſanctify my ſelf, that you alſo may be holy; I am holy, and you alſo ſhall be holy, Analogically, that is, in ſome proportion, in your degree and meaſure you ſhall be in a ſuitableneſs to my holineſs, that you may be made meet for me. Saies the Apoſtle in 1 Theſ. 5.23. The very God of peace ſanctify you wholly; ay, it ſhall be ſo, becauſe Jeſus Chriſt hath ſanctified himſelf, and your nature is ſanctified in him, and therefore you ſhall in due time be made holy, and therefore rejoice; though defiled and ſinful for a ſeaſon, yet you ſhall be made holy, and without ſpot, and blameleſs. Chriſt hath made way for this.
Fourthly, Hereby way is made for our ſtability, for an eternity and perpetuity for us in grace and in glory. Jeſus Chriſt he is a Mediator for ever; he hath taken our Nature to wear it for ever; he will never lay aſide our Nature again, no not to eternity; well therefore, we who are conſecrated by him, and reconciled to God by the blood of his Croſs, have a perpetual ſtanding in his Grace, and ſhall have an everlaſting abiding in that ſtate of Glory unto which we ſhall be advanced by him, and through him; all Enemies cannot unthrone Chriſt; Ages cannot remove Chriſt off from his Throne in Heaven, but there he is, and there he ſhall ever Rule and Sit. Now becauſe he Sits there, thence is your ſtate in Grace ſure: Why if he keep our Nature in conjunction with his own Divine Nature, then he abides alwaies full and powerful in reference unto the Concerns that he is to manage, and the work that he is to do for you, full of ſtrength, and powerful therein, able to make all effectual; he Sits there in Heaven to that end. This makes him ſo much concerned about the bringing in, and gathering home of thoſe that he did appear for in our fleſh, Joh. 10.16. See how Chriſt doth concern himſelf for all thoſe for whom he was a Mediator. There are others, ſays he, that are not of this fold. I have ſome among the Jews and among the Gentiles; I have ſome of all Nations, theſe I muſt gather home: Chriſt will not loſe any: And thoſe that are brought home, he will maintain in his Grace, becauſe he is an ever-living, and an everlaſting Mediator, and a powerful Mediator: Why, under all your temptations (Chriſtians) in your way, that you meet withall to caſt away your confidence, and to renounce your hope in the Grace of God: Do you glory and triumph in Chriſt Jeſus that is our ſtanding Mediator in Heaven; comfort your ſelves in him; for as long as he abides in our Nature, he will concern himſelf for us; and as he hath his Eye alwaies upon the Glory of God, ſo upon the good of ſinners; and being a Mediator, he is carried on with unbiaſſed ends, and aims to act impartially and indifferently between both Parties; therefore whilſt Jeſus Chriſt is Mediator, your ſtate in Grace is certain: whilſt Jeſus Chriſt hath God's Glory to care for, your Salvation is ſure; for while he concerns himſelf for the Glory of God he muſt concern himſelf for the Salvation of his People. Theſe two Intereſts are made one by Jeſus Chriſt the Mediator. And then,
Fifthly, In the 5th and laſt place; Hereby we have familiarity and communion with God. Jeſus Chriſt having as Mediator made peace for us; now behold he lets Believers into a comfortable enjoyment of God. Now we may look towards Heaven, and ſee God the Father, in the face of Jeſus Chriſt. He therefore that hath ſeen the Son (ſaith Chriſt) hath ſeen the Father alſo, Joh. 14.9. What, Do you ſay, Shew us the Father? What, Have I been ſo long time with you, and yet haſt thou not known me? Do you not know that I have reconciled both together, and made way for communion, that you now, in and through me, may converſe with the Father as your God and Father. Jeſus as our Mediator hath given us boldneſs with God, and let us into the enjoyment of communion with God, and hath given us bleſſed familiarity with God that now we ſhall enioy him in a Goſpel way here, and and have certain hopes of enjoying of him in a glorious way in Heaven, ever to be in his preſence, and to behold his glory; all this comes in by Jeſus Chriſt the Mediator; and by the way, there is no ſtate and condition into which a Soul may be brought while he is under Grace on this ſide Heaven, but in that ſtate and condition he may hold fellowſhip and communion with God. The three Children did ſo in the fiery Furnace. Daniel did ſo in the Lion's Den. Jonah did ſo in the Whale's belly, when he went down into the great deep, yet there he enjoyed communion with God. So as whatſoever your diſcouragements be here in the fleſh, yet glory in this, that having peace with God through the blood of Jeſus, you may go to him and ſay, Father: You may ſay, My Lord, and my God. You may converſe with him in the way of the Goſpel that is conſecrated for us to hold and enjoy fellowſhip with him in; and now Chriſtians, what a ground of rejoycing is here! Friends they die. A boſom, acquaintance in the fleſh is taken from thee; they die from thee, and their places know them no more; but here is Jeſus, he ever abides upon the Throne, clearing the way of communion between God and thee: So that God is alwaies thy friend, alwaies in reconciliation to thee; alwaies ready to make known himſelf, and to impart of his Love and Grace to thee. Here is an abiding ground of joy for us in Chriſt Jeſus, if we conſider him as he is a glorious Perſon in his Mediatory Conſtitution.