Looking Unto Jesus

SECT. III. Of desiring after Jesus in that Respect.

3. LEt desire after Jesus carrying on the great work of our salvation for us in these particulars: who seeing Christ to ascend into Heaven, would not be glad to ascend up with with him? who seeing Christ to sit down at the right hand of his Father, would not be glad to sit down with him? who seeing Christ to scatter his gifts and spirit amongst his Saints, would not cry, Come holy spirit; O Christ give me thy spirit, thou that givest gifts unto me, come and bestow those gifts on me! even upon me? The believing soul cannot hear of Christ in any true discovery of his grace and glory, but it must needs send out many breathings after him, Oh that Christ were mine! Oh that I had any interest in this transaction! it is true, these transactions are past, but the virtue of them continues still, and accordingly the virtue, power, and influence of these transactions must be the object of our desires; now what is the virtue of Christ 's Ascension, but that we might ascend? and what the virtue of Christ's Session, but that we might sit down with him in his Throne? and what the virtue of the mission of his Spirit, but that we might partake of the holy Ghost? Oh let these be the objects of our desires; come let us pant and breath after these things. As—

1. Let us see Christ ascending, and so desire to ascend with him, when Christ ascended it was not merely for himself, but also in our stead; he ascended as a common person; as the high Priest ascending into the Holy of Holies, he carried all the names of the Twelve Tribes on his breast; so Jesus Christ ascending into heaven, he carried the names of all Believers in the world on his Breast, thereby showing that they were likewise to come after him; in this case how should we long after him, and cry after him, as Elisha after Elijah when he saw him ascending. My Father, my father, the chariots of Israel, and the horsemen thereof? How should we cry after him, O my Lord and my God, see that my name be written in thy Breast, O that virtually I may ascend with thee, and that really and bodily I may at last ascend after thee! There are many can say in their heart, I will ascend above the heights of the clouds, I will be like the most High: but the prophet tells us, Such shall be brought down to hell, and to the sides of the Pit. O the desires, and eager pursuits of men after ambition; what topping and advancing is there, of one over another? in the mean time the Psalmist's Question is quite forgotten, Who shall ascend into the hill of the Lord? he that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity. Down, O my soul, with thy top and top gallant; strike sail to God and Christ; know that God resists the proud; How art thou fallen from Heaven, O Lucifer, son of the morning? even he that would exalt his Throne above the stars of God, is brought down to hell: Come, come! a desire after Christ and his Ascension is the way to Heaven; if thou wilt ascend after Christ, set thy desires upon Christ; if thou wilt arrive at true glory, breath after Christ ascending up into his glory; let others ascend up into their heaven upon earth, but O my soul desire thy interest in Christ's Ascension into the Heaven of Heavens. O when will it once be that by the virtue of Christ's Ascension I shall ascend! is Christ gone up, and am I yet behind? is my Head, my Husband, my Lord in Heaven, and am I a poor member of his body grovelling here on earth? what, is Christ gone up with a shout, the Lord with the sound of a trumpet? are all the Angels sounding his praise, and bidding him welcome into glory? and am I sinning here on earth, and by my sins crucifying again and again the Lord of glory? O that I might ascend with Christ! O that I were now on the wing towards heaven! Oh what is it that hinders my ascension but this clog of clay? so long as this body remains a natural body I cannot ascend; oh therefore that the change were come! Oh that this natural body were spiritual that this corruptible had put on incorruption, and this mortal had put on immortality! then could I move upwards as well as downwards; such is the supernatural property of a glorified body, that it ascends or descends with equal case; or if this be not possible for my present condition, if this body if mine must first descend before it ascend, if it must down into the grave, before it go up into glory: why yet, Oh that my better part were on the wing! Oh that my soul were mounting upwards! Oh wretched man that I am, who shall deliver my soul from this body of death? or if the union be so strong for a while, that neither soul nor body can really or substantially ascend, yet O that I were still ascending in a spiritual way! O that my affections were still on things above, and not on things beneath! yea, I could wish a nearer union even by a dissolution; why, Christ is ascended, and I would fain be where Christ is, though it cost me dear; I desire to be dissolved, I desire to depart, and to be with Christ, which is for better.

2. Let us see Christ sitting down at the right hand of God, and so desire to sit with him: when Christ sat down, it was not in his own pure Personal right simply, as it is his inheritance, but with relation to his Saints and Members; He hath quickened us together wtth Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus. I confess Christ's sitting at God's right hand (as taken for the sublimity of his power) is not communicable unto us, for that is Christ's own prerogative; to which of the Angels said he at any time, Sit on my right hand? Yet his sitting in heaven as it is indefinitely expressed, is in some sort communicable unto us, for he sat down as a common person, thereby showing that we were to sit down with him in our proportion, Him that overcomes, I will grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. Christ sits in his Fathers Throne, and we sit in Christ 's Throne; Christ sits at the right hand of God, and w • sit at the right hand of Christ: Oh how desirable is this? The Mother of Zebedees Children understood this mystery very darkly, yet worshipping Jesus, she desired a certain thing of him; what thing? why, grant (saith she) that these my two Sons may sit the one at thy right hand, and the other on thy left hand in thy Kingdom: Christ blamed them, because they know not what thy asked, and yet he tells them, that to sit on his right hand, and on his left is given to them for whom it is prepared of his Father. O my soul desire after this, for this is worthy of thy desire: this is a great thing, an high exaltation, another manner of honor than any that this world affords; Courtiers desire no more but to sit at the Princes right hand; but O the virtue of Christ 's Session, that thereby thou shouldst sit at the right hand of God! this is the very height and excellency of heavens glory; only take heed of apprehending it after a carnal and natural way; this very exaltation consists in the Image of God, and communion with God; it is the spiritual part, and power, and glory of heaven: if anything be desirable above another, surely this above all; what? that Christ should be exalted above all Principalities, and Powers, and mights, and dominions, and everything that is named in this world, and in the other? what? that Christ should sit down in his Fathers Throne, in the highest part of Heaven, far above all heavens? and that I a poor worm, dust and ashes should sit with him in Heaven, should be one with him in glory, should be as near him in honor and happiness, as such a poor creature is possibly capable of? Oh how should I but hunger and thirst after this? if I might have a wish, I would not wish low things: why, this is the very top, and height and quintessence of Heaven, Christ in his Fathers Throne, and I in Christ's Throne; in desiring this I desire all, and therefore whatever thou givest or deniest, Lord give me this, and I have enough forever.

3. Let us see Christ's mission of his holy spirit, and so desire a share in that gift: we cannot expect to sit with Christ, but we must first have the spirit of Christ; and therefore as we would have that, let us desire after this. The greatest gift we can expect in this world is the spirit of Christ. Consider O my soul, all things here below are either temporal or spiritual things; and of things spiritual this is the sum, the in-dwelling of the Spirit. O Lord give me thyself, and that contains all gifts; O give me the spirit, and thou canst not but with him give me all things; there be many that say (saith the Psalmist) Who will show us any good? earthly things are desired of many; but is anything on earth to be compared with this gift from heaven? if it were only the beauty of holiness, it were certainly a most desirable thing; if we rightly understand it, holiness (though but one effect of the spirit) is a most rare thing; holiness fills the soul with joy, peace, quietness, assurance; holiness entertains the soul with feasts of fat things and of refined wines; holiness carries the soul into the banqueting-house of apples and flagons; holiness gives the soul a dear communion with God and Christ; holiness brings the soul into a sight of Christ, an access to him, a boldness in his presence; holiness admits the soul into the most intimate conferences with Jesus Christ in his bed-chamber, in his galleries of love, and that which is an argument of more beauty than all the creatures in the world have besides; holiness attracts the eye, and heart, and longings, and ravishments, the tender compassions, and everlasting delights of the Lord Jesus; and if holiness be thus lovely, Oh what is the holy spirit itself? what is the Rise, the Spring, the Fountain of holiness? what? O my soul, that not only grace, but the spirit of Christ should dwell in thy spirit? that thou shouldst be God's building, and that not as the rest of the world is, for his creatures to inhabit; but as a Temple for himself to dwell in, as a Gallery for himself to walk in? Oh what longings! Oh what pantings and gaspings! Oh what faintings and swoonings should there be in thy spirit after this Spirit! Come holy spirit, O come and dwell in my soul! I know thou wilt make the place of thy feet glorious; if I have but thy presence, I shall be all glorious within: O come, come holy Spirit!

SECT. IV. Of hoping on Jesus in that respect.

4. LEt us hope in Jesus, carrying on the great work of our salvation for us in these particulars; thus was the Apostles Prayer, Now the God of hope fill you with all joy and Peace in believing; that ye may abound in hope through the power of the holy Ghost; could we abound in hope that Christ's Ascension, Session, and Mission of his Spirit did belong to us, we should never be ashamed; Hope maketh not ashamed. O then let us look to our hope, and be sure that it be of the right stamp! which in reference to every of these passages we may examine thus. As —

1. If Christ's Ascension be mine, then am I ascended with Christ: I mean not in respect of any bodily Ascension, for that must not be until the last day; nor in respect of any essential, substantial soul-ascension, for that must not be before the separation of soul and body at our deaths-day: but in respect of our spiritual ascension, for so we may ascend into heaven by faith and love; though for the present we are on earth; if ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God; set your affections on things above, and not on things on the earth. If Christ our Head be ascended, then we that are his Members must needs follow after him in our affections: Christ tells us, Where our treasure is, there will our hearts be also. If Christ our Treasure be ascended into heaven, our loves, our affections, our hearts will follow after him: and if our hearts be in heaven, no question but we ourselves both souls and bodies shall at last ascend; when Christ ascended, we ascended virtually with him, now we ascend spiritually, and at last we shall ascend bodily; for he that ascended shall descend, and then we shall meet him in the air, and so shall we be ever with the Lord. In the mean time to maintain our hope, let us ascend daily by faith and love; and this is our character, that Christ's Ascension is truly ours.

2. If Christ's Session be mine, then am I set down with Christ in heavenly places; I mean not bodily, but by faith, which faith makes it as sure to my soul as if I had a foot already in heaven; Faith is the substance of things hoped for, and the evidence of things not seen. By faith I now sit in heavenly places, in that I verily believe I shall do it one day; my hope is now certain, in that I am as sure of that I look for, as I am of that I have already received; it is the common objection, We see it not. As the Apostle said of Christ, We see not yet all things put under him; but he presently answers, We see Jesus who was made a little lower than the Angels, crowned with glory and honor, and so we may be sure the thing is as good as done; for if he be above, all must come under; in like manner we see not ourselves in present possession, but we see Christ crowned, and ourselves sitting with him virtually; and therefore at last we shall see ourselves actually crowned, and sitting together with Christ in heavenly places. In the mean time faith takes possession of the Kingdom of Heaven; saith makes the soul even now to converse with God, and Christ, and Saints and Angels; Faith lays hold upon eternal life, it puts the soul as it were into heaven, and sets it down at the right hand of Christ; and this is our character, that Christ's Session is truly ours.

3. if Christ's spirit be mine, and sent to me, then have I both the person, and train of the spirit of Christ; it is the having the spirit, and the working of the spirit in me, that is my evidence of the Spirits mission; I look upon this as the greatest Question, and the weightiest, and most important case of conscience that can be propounded or known of us; viz. Whether the spirit of Christ doth reside in us? or whether we have a well-grounded hope to say of ourselves that we have the in-dwelling of the spirit of God? Know ye not that ye are the Temple of God (saith the Apostle) and that the spirit of God dwelleth in you? And again, Know ye not that your bodies are the Temples of the holy Ghost? In this Question he seems to put it out of Question, that true Christians should know, and in right temper do know that the spirit of God dwells in them; if we know not this, we cannot know that we have any part in Christ; because the holy spirit is the principal bond of our union betwixt Christ and us; if we know not this, we cannot know that we are justified, for we have nothing to do with Christ's Righteousness, by which we are justified, until by our spiritual union Christ is made ours; if we know not this, we cannot know we are the adopted Children of God, for it is the spirit of adoption, whereby we cry in our hearts, Abba Father: if we know not this, we cannot know that we are sanctified, for it is the spirit which is the beginner and perfecter of our sanctification; if we know not this, we cannot know that our prayers are heard, for it is the spirit that helps our infirmities, and that makes intercession for us with groanings which cannot be uttered; if we know not this, we cannot know whether we are in error or truth; or whether our religion which we profess be true or false, for it is the spirit who enlightens us, and teacheth us, and leadeth us into all truth; if we know not this, we cannot know our own comforts, for he is the only true Comforter, from whom all sound comfort springs. Come then and put we ourselves to the trial; Let us search whether we have the spirit of Christ, which we may resolve (if we will not deal deceitfully with our own hearts) by these following signs.—

1. The Spirit of Christ is the spirit of illumination; if he dwell in us he will enlighten our eyes, reveal to us those saving truths of God as they are in Jesus; But the Comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.—But ye have an unction from the holy One, and ye know all things. —But the anointing which ye have received of him abideth in you and ye need not that any man teach you, but as the same anointing teacheth you of all things; and hence it is that this holy spirit is called the Spirit of wisdom, and revelation in the knowledge of God.

2. The Spirit of Christ is the spirit of adoption; it brings our souls into that blessed estate that we are the Children of God: Ye have not received the Spirit of bondage again to fear; but we have received the spirit of adoption, whereby we cry Abba Father. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying, Abba Father.

3. The spirit of Christ is a spirit of prayer. I will pour upon the house of David, and upon the inhabitants of Jerusalem the spirit of grace, and of supplication,—Likewise the spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit itself maketh intercession for us with groanings which cannot be uttered. It is not said that the spirit teacheth us words, and fluent phrases, but it teacheth us to pray in the heart and spirit with sighs and groans.

4. The spirit of Christ is a spirit of sanctification; the Apostle having told the Corinthians that they had been notorious sinners, saith further, that they were washed and sanctified by the spirit of God. Hence the holy spirit is called The spirit of holiness; because he makes us holy who were in ourselves corrupt and sinful. If we have thi • spirit, it inclines our hearts to the things above, it mortifies our lusts, it brings us nearer unto God: the spirit therefore that is impure and encourageth men in sin, and cries up carnal Liberty, is certainly none of the spirit of Christ; and by this one sign many carnal pretenders of our times may be justly convicted.

5. The Spirit of Christ is a spirit of love. God is love, and he that dwelleth in love, dwelleth in God, and God in him; as the spirit is love, so it begets love in the hearts of his people; The fruit of the spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. All these graces are the fruits of the spirit, but the first grace in the link is love: by his spirit we are taught to love God, not only for his benefits, but in respect of his nature; for his goodness, mercy, justice, holiness, and all other his saving attributes; by his spirit we are taught to love anything that hath but the stamp and image of God upon it: but as touching brotherly love, ye need not that I write unto you, for ye yourselves are taught of God to love one another; the most of the Heretical spirits of these times do hereby show that they have not the Spirit, their very religion lieth in railing at ministers, and reproaching those that are not in their way; this is far from the Spirit of love that is in God's Children; certainly where there is malice, hatred, strife, bitter-envyings, railings, revilings, for such kind of persons to lay claim to the Spirit of unity, it is a piece of impudent vanity, and a false suggestion from their own corrupt erring spirit, or from the spirit of error himself, who is an hater, reviler, and the accuser of the brethren.

6. The Spirit of Christ is a leading Spirit; As many as are led by the Spirit of God they are the Sons of God. But what is this leading of the Spirit? I Answer—

1. It is a drawing of the soul Christ-ward; Draw me (saith the Spouse) and we will run after thee. There must be a drawing of the soul in every duty to Jesus Christ; I say to Jesus Christ; for a man may be furnished with eminent gifts, and with suitable assistance in the laying out of those gifts from the Spirit, and yet he may be without the leadings of the spirit; gifts exercised cannot suppress corruptions in a man's own heart, and hence they that used their gifts, are called workers of iniquity; gifts do not carry out the heart towards Christ, but graces do; I will cause him to draw near, and he shall approach unto me, for who is this that engaged his heart to approach unto me, saith the Lord.

2. It is a giving liberty to the soul to walk in the ways of Christ. Where the spirit of the Lord is, there is liberty; I mean not a liberty to sin, but to duty, nor yet every liberty to duty; for a man may exercise himself in the external part of all duties, and yet be without the leadings of the spirit; but I mean such a liberty, as when a soul accounts it an high favor from the Lord, if he will but use him in any services for himself, when it finds more delectation in these, than in any other ways; I have chosen the way of truth (saith David) and therein is my delight. And I delight in the law of God, after the inner man (saith Paul) for the law of the spirit of life in Jesus Christ, hath made me free from the law of sin and death.

3. It is a corroberating, or strengthening of the soul against all those impediments, that would hinder it in the ways of Christ; Israel is said to be led by the spirit of the Lord; and how did he lead them, but by dividing the waters before them, and by keeping them that they should not stumble? many times God's holy ones are beset with temptations, they find their hearts full of deadness, hardness, unbelief, and all manner of distempers; now if at such a time the mountains have been made planes, if at such a time corruptions have been born down, and their hearts have been let out towards Christ, certainly these are the leadings of the spirit: If ye through the spirit do mortify the deeds of the body, ye shall live; for as many as are led by the Spirit of God, are the Sons of God: the particular [for] argues mortification to appertain unto the leadings of the spirit. There is in the Saints a constant opposition between the works of the flesh, and the works of the spirit; now when the works of the flesh are kept underneath and prevailed against, then a soul enjoyeth the leadings of the spirit; I know such oppositions are not in any but Saints; carnal men would wonder that any should complain for want of strength unto duties, why, they can easily come up to them, and be in the exercise of them; but alas! this arises either from Satan's not molesting them in the performance of duty, because they look not beyond the external part of it; or from their own insensibleness of the working of corruption, when yet it doth act: only a gracious heart findeth that if it be not strengthened by a Power beyond its own, it cannot act any grace, or perform any duty as acceptable to God; and hence the Apostle prays, That they might be strengthened with might by his Spirit in the inner man.

4. It is an enabling of the soul to act in Gospel-duties for Gospel-ends; when the spirit leads, the soul never aims at a self-advancement; it never looks at its own name and glory, as they did, in Mat. 6.1, 5. but it eyes in all its actings the mortification of corruption, and the attainment of communion with God and Christ, and the increase of all Grace, Faith, Love, Patience, Meekness, self-denial, &c. or if it seek for outward mercies, it seeks them in a subordination to these, and in a way of subserviency to the interest and designs of Christ: in all things whether outwar • or inward, it seeks the glory of God, as the ultimate end. And in these particulars consists the leadings of the spirit of Christ.

7. The spirit of Christ is a witnessing spirit. The spirit itself beareth witness with our spirit that we are the children of God: and everyone that believeth hath the witness within himself. But of this two questions. 1. What is this witnessing work of the spirit? 2. How doth the spirit thus witness? for the first, I answer.

1. In general; witnessing is a giving in some evidence upon our knowledge how the matter in question standeth, that thereby others may be ascertained of the truth of the thing: At the mouth of two or three witnesses shall the matter be established; these words Christ cited, and said, It is written in your Law, that the testimony of two men is true; not but that it was certain in itself before, but that now by the testim ny of two it is rendered certain unto those that question the same; this is witnessing.

2. In special; The witnessing of the spirit is an Office of the spirit, whereby it works the soul into a knowledge, persuasion, or conclusion of its acceptation into favor with God in Christ. Now the spirit witnesseth either objectively, or efficiently.

1. Objectively; When it only affords such special operations as have an aptitude to ascertain the soul, but do not ascertain, thus many a time the Spirit comes and brings in such, and such ascertions or affirmations of our adoption, as if they were but duly observed, might manifest the same, but we overlook these evidences, we will not hear what the spirit speaks to us; We speak that we know (saith Christ) and testify that we have seen; but ye receive not our witness: so may the spirit complain, I have testified to you that which I know, I have said that ye were children of God, but ye have not received my witness; doubtless it is a sinful neglect not to yield attention unto the voice of the spirit; and yet the spirit in this way may be resisted.

2. Efficiently; and if the spirit witness thus, it cannot be resisted; in this way the spirit causeth the soul to conclude of its adoption by its speakings to it: this is not only the assertions or affirmations of our adoption, but the assurances of our souls that we are adopted. I am persuaded, saith the Apostle, and I know that my Redeemer liveth saith Job. And hereby we know that he abideth in us, by the Spirit which he hath given us. But—

2. How doth the Spirit thus witness? I answer, 1. Immediately. 2. Mediately.

1. Concerning the immediate testimony of the Spirit there is some controversy: Antinomians would have no other testimony but this; all other evidences (say they) are deceiving evidences; or if not deceiving, yet to make use of them it were but to light a candle to the Sun; for what are the graces of the Spirit in comparison of the Spirits own testimony? and it may be the running into this extreme hath caused others absolutely to deny any such testimony; or at least to say for these enthusiasms or inspirations, let them boast of them that have them, w • know no such thing. Methinks a middle betwixt both these (as it is proved by others) is most consonant to truth; for neither can I reject the graces of sanctification from being grounds of our assurance; neither dare I deny but there is something of the work of the Spirits testimony which is an immediate work. Let us h • ar what others say of it—

Certainly there is a work, wherein the spirit acts as in illumination; and infusion of good motions into us, wherein by a secret influence upon the heart he quiets and calms the troubled soul concerning its condition by his own immediate power, without any grounds from Scripture without, or graces within.

There is a threefold work of the spirit; first, to convey and plant grace in the soul 2. To act and help us to exercise the graces which are planted there. 3. To shine upon and enlighten those graces: this last work the spirit fulfills two ways; first by arguments and inferences, which is a mediate work. 2. By presence and influence which is an immediate work; this the Apostle calls, witness-bearing; There are three that bear witness in Earth, The spirit, and water, and blood; the spirit brings in the witness of Water and Blood, which is his mediate work; but besides and above these he gives a distinct witness of his own, which is his immediate work, is in a way of peculiarity and transcendency called the witness of the Spirit. — As it is with the motions of the spirit, many a time the spirit excites a man to such or such duties, by laying his hand immediately upon the heart, and thereby inclining it to obey those motions; so in this case when a poor soul sits in darkness, and sees no light, sometimes upon a sudden it is (as it were) taken up into the third Heaven; and this is in such away that though the spirit of a man really believe it, and is immediately calmed by it, yet it cannot tell how it came to pass.

There is a Testimony of the spirit, which sometimes the spirit may suggest and testify to the sanctified Conscience, with a secret, still, heart-ravishing voice, thus, or in the like manner, Thou art the child of God; thou art in the number of those that shall be savid; thou shalt inherit everlasting life: and that as certainly and comfortably, as if that Angel from Heaven should say to thee, as he did to Daniel, greatly beloved. — Mighty and remarkable was the work of the spirit this way upon the heart of that noble Martyr, Robert Glover, upon the first sight and representation of the stake, when he cried, he is come, he is come. Such an immediate springing of the spirit was in the heart of Master Pecocke, who after many days of extremist horror, professed, The joy which he felt was incredible. Such an immediate work was upon the heart of Mistress Brettergh who after the return of her beloved, suddenly cried out, How wonderful! How wonderful! how wonderful are thy mercies O Lord! O the joys, the joys, the joys that now I feel in my soul! we feel and acknowledge by daily experience, that Satan doth immediately inject, and shall not the blessed spirit after his holy and heavenly manner immediately also suggest sometimes?

As there is in the eye, lumen innatum, a certain in-bred light, to make the eye see lights and colors without; and as there is in the ear, aer internus, a certain in-bred found and air, to make it discern the sounds that are without; so is there in a gracious heart, a new nature, an habitual instinct of Heaven to discern the consolations of God's Spirit, immediately testifying that we are the Sons of God; there are some secret and inexpressible lineaments of the Fathers countenance in this child, that the renewed soul at first blush knows and owns it. But for fear of mistakes, in this case observe we these Rules.

1. That although the spirit may immediately testify without any express or formal application of a word, yet he never testifies but according to the Word. If a man that never felt sin a burden, that throws away all duties of Religion, that never Prayes, Reads, Hears, or Meditates, shall say that he is filled with joy, Peace, and, the assurance of God's Word, it is certain the holy Spirit is not the Author of this, because the promise of peace belongs to none of this stamp; see Math. 11.28. Isa. 57.15. Mal. 5.3, 4, 5, 6, 7, 8.

2. That ordinarily the spirit brings in his testimony either in duty, or after duty. I have seen his ways, and I will heal him; I will lead him also, and restore comforts to him and to his mourners; I create the fruit of the lips, peace, peace to him that is far off, and to him that is near, saith the Lord, and I will heal him. I know there may be a case of grievous temptations, and at such a time the spirit of God may come in by a sudden irradiation, and cheer the soul wonderfully, though it knows not how; yet usually the spirit brings in his testimony either in duty, or not long after duty.

3. That such testimonies of the Spirit beget only an actual assurance during the present exigency, or in order to some present design that God is working thereby; these are extraordinary dainties, that God will not have us feed constantly upon; a gleam of light in a dark winters night, when a man cannot coast the Country, and discern his way by those marks which direct him at other times; or as a lightning from a thunder-cloud, that comes just in the moment when a man is stepping into a pit that would swallow him up; now a Traveler will not depend always upon such guides, but rather he will choose to travel by day; and learn out such way marks as may be standing assurances to him that he is in the way. And therefore—

2. The spirit witnesseth mediately; and that either without, or with argumentation. But both from the Word.

1. Without argumentation, and that is when the spirit applies some suitable word to the soul, and without more ado enables the soul to close with that suitable word. As for instance, thou art burdened for sin, and thou hast prayed earnestly for pardon of sin, and even then a secret whisper of the Spirit casts that word into thy heart, I will heal thy backslidings, and love thee freely, or such a voice as that, come un-unto me all ye that labor, and are heavy laden, and I will give you rest. Now this is a direct testimony; only I dare not leave it without a caution.—Some can relate extraordinary passages of providence attending the coming in of such and such a word: as that they did not know there was any such Scripture, nor did thy know where it was and yet in opening the Book, it was the very first place their eye was cast upon; or they wanted a Book, and in the use of some other means unexpectedly a word was spoken, or remembered, so pat to the case, as if it had been a very message from Heaven: certainly the Spirits hinting in of words thus, is very observable; yet a bare giving in of a word is no warrant that it comes from the spir •• unless the soul come up to some end which the word itself poynteth at; there must not only be a word, but a closing with the word, and improving of the word, for the ends it aimeth at, as quickening, comforting, supporting, acting of some graces, or such like; and by this we may know that the testimony is true, and proceeds from the Spirit of God.

2. With argumentation, and that is when the Spirit brings in the testimony of blood and water; I may call it a testimony of Faith, and other graces of the Spirit written in our hearts, and brought out by the spirit in a way of argument, as thus— He that believeth, hath everlasting life; but I believe, Ergo. The first proposition is the Gospel, and in this way it is the first work of the spirit to open our eyes, for the understanding thereof. The second proposition is thy case, or my case; and here the Spirit enlightens the soul to see itself under that condition, but I believe. Indeed many times this is not so easily done, and therefore the spirit doth elicit and draw forth the soul to an assent by a further evidence of argument, True (says the soul) he that believes hath everlasting life, but I am none of those believers, and therefore what doth this promise concern such an unbelieving wretch as I am? In this case now the Spirits work is longer, or shorter, even as he pleaseth; if it will be no better, the Spirit is fain to produce some other proofs of Scripture, as evidence faith in the subject in whom it is; such as purifying the heart, love to God, his ways, his people, &c. and possibly it goes further yet, and proves those graces to be in the soul by further marks.—I know some object, if the spirit say, thou art a believer, because thou hast love, the soul may doubt still whether it have love or no; and if the spirit say, thou hast love because thou delightest in God 's Commandments; the question may be still, whether that delight be sincere, or counterfeit; pure, or mixed; and therefore say they, There can be no judgment of a man 's justification by his sanctification; or of his sanctification by the operation of particular graces.

I Answer, it is true, that whiles I endeavor to discover these graces merely by reason, they may be still subject to question, and so they can make no firm assurance; but in the soul that is graciously assured this way, the Spirit of God rests the heart upon an ultimum quod sic: he convinceth the soul by that which is most visible in him, and so stops the mouth of cavilling reason from perplexing the question anymore. Indeed it is a fine skill to know whether a true assurance be merely rational, or from the witness of the Spirit of God? whether it be wrought out of a man's own brain, or wrought into his heart by the Holy Ghost? now in some cases we may discern it, as thus; the assurance that the Spirit gives, doth sometime surprise a man unexpectedly, at unawares; as it may be in a Sermon, that he came accidentally unto; or in a Scripture, that I cast a transient-glancing eye upon; but thus doth not reason. Again, The assurance that the spirit gives, maintains a soul in a way of reliance and dependence, when it sees no reason why he should do so; or it may be when he sees a reason why it should not be so; as it is said of Abraham in another case, that he believed in 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 an high esteem of Prayer, Duties, Ordinances, and in the issue (which is the most principal sure mark) it purifies the soul that hath it, He that hath this hope purifieth himself, even as he is pure; he is ever washing himself from sin, and watching against sin, and taking all possible care to keep himself pure and unspotted in this present evil world, it keeps the soul humble, and lowly, it being impossible that such a testimony of the spirit, and so intimate a converse with God, and the light of his countenance should not reflect low thoughts upon a man's self concerning himself; such a man cannot but say, Lord, what am I that thou hast brought me hitherto? what? for such a peevish, unbelieving, impatient soul as mine is, to be carried in thy arms, and cheered with thy smiles, and to enjoy the comforts of thy spirit? Oh what a wonderful, merciful gracious God have I?

Yet in all this I exclude not the Spirit in drawing a rational evidence from Scriptures; certainly the spirit helps in a general way, by making use of our reason, only it elevates and improves our reason to a further assurance by a supernatural assistance; as in Prayer, and in Preaching of the Word, there may be a common assistance of the Spirit of God; but there is another kind of praying and preaching by the Spirit, which the Scripture often speaks of, and calls the spirit of supplication, and the demonstration of the spirit; and that is not performed by a common or general, but by a special and particular assistance of the Spirit of God; so there is a twofold influence of the Spirit in putting forth acts of assurance in the heart, even of a Godly and Sound Christian; the very same man may act assurance sometimes rationally, and sometimes spiritually; in the former the spirit acts too, but in a common way, only in the latter, is the supernatural, special assistance, which peculiarly is said to be the witness of the Spirit. I speak not against rational evidences, only it concerns us to apply ourselves to the Spirit to superadd his testimony: O let us not so content ourselves with ratioral evidences, but that we labor to elevate the evidence of reason into a testimony of the Holy Spirit of God. To wind up all I have said—

O my soul, try now the hope of the spirits indwelling by these several signs; art thou enlightened savingly in the knowledge of God, and of Christ? art thou a Child of God, one of his adopted sons for whom he hath reserved the inheritance? hast thou a spirit of Grace and Supplication? a spirit of Sanctification? a spirit of Love? art thou led by the spirit? dost thou feel the drawings of thy soul in every duty to Jesus Christ? dost thou feel a liberty, or a delight in thy soul to walk in the way of his Commandments? dost thou feel any strength to come in against thy corruptions; dost thou feel the spirits help to act in Gospel-duties for Gospel ends? hast thou ever had the immediate testimony of the spirit? or if not so; hast thou ever had the immediate testimony of the spirit without any argumentation? hast thou unexpectedly dipt and lighted on some places of scripture that hath satisfied thy soul as with marrow and fatness? or if not so neither, hast thou the immediate testimony of the Spirit with argumentation? canst thou argue thus, He that believeth 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 other graces as accompany faith, and are the fruits of faith? canst thou say by the help of the spirit, and shinings of the spirit, that these, and these graces are in me, and have been acted by me; yea, I do love God and • hrist, I do repent of my sins, &c. surely then thy hope is well grounded, thou hast the indwelling of the spirit; it is thine, even thine.

SECT. V. Of believing in Jesus in this respect.

5. LEt us believe on Jesus, as carrying on the great work of our salvation for us in these particulars, many scruples are in many hearts, What? is it possible that I should have any share in Christ's ascension, Christ's session, Christ's mission of his spirit? was it ever in God's heart that I should partake with Christ in all these glories? if it must be so that he will let out his loves to so unworthy a wretch, was it not sufficient for him to have come down from Heaven, and to have acted my redemption here below? Is it not an high Favor that a King should leave his Court, to give a poor prisoner in the Jail a visit? but will he take him with him to his own home, and bring him into his own presence-chamber, and set him at his right hand in his throne? And so that Christ should not only leave his Fathers throne, and give me a visit, lying in the dark dungeon of unbelief; but that he should take off the bolts, and set open the prison doors, and take me up with him into Heaven, and there set me down at his right hand, and in the mean time give me the earnest and pledge of my inheritance, by filling my soul with his own spirit; O what an admirable incredible thing is this? it was the last vision of John which was so full of wonders. And I John saw the holy City, the new Jerusalem coming down from God out of Heaven.— And I heard a great voice out of heaven, saying; Behold the tabernacle of God is with men, and he will dwell with them. Surely it was a miraculous mercy that heaven should come down upon earth, and that God should come down to men: but Oh what is this, that Earth should go up to Heaven, that men should ascend up to God? yea, that my soul with Christ, and by Christ, should ascend to God, and sit down with God in heavenly places? yea, that my soul should have for its inmate the very same spirit that Christ himself hath? Oh I cannot, I will not, I dare not believe.

Scrupulous souls, be not faithless but believing; there is none of these particulars for which we have not a warrant out of the Word of God; and therefore believe: But that I may persuade to purpose, I shall lay down, 1. Some directions, and 2. Some encouragements of faith.

1. For directions of Faith, observe these particulars. As—

1. Faith must directly go to Christ.

2. Faith must go to Christ as God in the Flesh.

3. Faith must go to Christ as God in the Flesh made under the Law.

4. Faith must go to Christ not only as made under the directive part of the Law by his life, but under the penal part of the Law by his death.

5. Faith must go to Christ not only as put to death in the Flesh, but as quickened by the spirit; of all these before.

6. Faith must not only go to Christ as quickened by the spirit, but as going up into glory, as sitting down at God's right hand, and as sending the holy Ghost; Faith should eye Christ as far as he goes; if he be ascended, so should faith; if he go into glory, and sit down there, and act there for his people, so should faith; and so should we in a way of believing follow after him, and take a view of all his transactions where he is; we have heard before how faith should go to Christ as dying, and as rising again; but yet faith is low, while it doth not go within the veil, and see him in glory; it is not enough to have only a faith of Justification, but of Glorification. O come let us see Christ in Heaven, and we can have no less than a glorious saith! how many are there that never yet came to act saith in Christ as a glorified Christ? we are yet still in the lower form; many of us take in no more of Christ than what was done on the cross, or what some natural, and common resemblances of him can hold forth; we seldom follow Christ into Heaven, to see what he is doing these for us. O my soul! and O my faith! mount up, and be on the wing: Christ is gone up to heaven, Christ is set down at God's right hand; Christ hath sent down his holy spirit: to this purpose it was expedient that he should go away, and now he is gone away, to do something that remains to be done for thee in his Kingdom; he had still some glorious piece to frame for thy salvation, and therefore he left this world and went to his Father, that he might act it in glory; and now he is invested with all the riches of Heaven, he hath all the keys of Heaven and Hell, he hath all power to command, he hath received all the promise to himself, and all that he hath to do, it is to let out of himself again unto his Saints; he hath not only got his Fathers heart for them, but he hath got all his riches to bestow upon them; when he came to Heaven, the Father bid him sit down at his right hand, and take what he would, and bestow what he would upon his Saints; and thereupon he gave gifts unto men, yea, he gave the gift of gifts, even the Holy Ghost himself. What? art not thou a partaker of this gift? O then Look up unto Jesus in reference to all these actings, set him before thee: Christ in all these particulars is a right object for thy faith to act upon.

7. Faith in going to Christ, his ascension, session and mission of the holy spirit, it is principally to look to the purpose, intent, and design of Christ in each of these particulars: Christ did nothing but he had an end, a meaning in it for our good; and here is the life of Faith, to eye the meaning of Christ in all his doings. Now the ends of Christ's ascension, session, and mission of his spirit were several; I shall instance only in these few. As—

1. Christ ascended that we might ascend: look whatever God acted on Christ's person, that he did as in our behalf, and he means to act the same on us: was Christ crucified? so are we; is Christ risen again, so are we risen together with him: is Christ gone up into glory? so are we; Heaven is now opened and possessed by Jesus Christ for us, and at last we shall ascend even as he ascended; Christ cannot be content with that glory he hath himself, until we be with him; Father I will, that those also whom thou hast given me, be with me where I am, that they may behold, or enjoy my glory which thou hast given me. Christ as our head is in glory, and so we are there already with him; and Christ as our advocate is in glory, and there he is pleading and praying for us, that we may actually be received and brought up to him: Father I will that these whom thou hast given me may be with me. Christ's crown of glory is as it were a burden on his own head, until it be set on the heads of all his • aints; O the blessed end of Christ's Ascension! how should faith pry into this? Believers! you see your object, you know his person, never be quiet until ye come into his condition: as we must go through all ordinances and creatures till we come to Christ, so through all conditions of Christ until we come to glory

2 Christ sat down that we might sit with him in heavenly places, what is the end of Christ's Session, but • hat we m • gh • invest all his • aints with the same privilege? In this height of glory, Christ is the pattern, and plat-form, and Idea of what we shall be; surely this is the very top of Heaven; Chri • t is exalted above the Heavens, that we might in our measure and proportion be exalted with Christ; it was Christ's Prayer; that his Father, and he, and we, might all be one, As thou Father art in me, and I in thee, that they also may be one in us Oh how should faith stand, and gaze on Jesus Christ in this respect? • h • t? is he on God's right hand? and is he there preparing a room, a seat, a mansion for my soul? What shall I sit at the right hand of Christ? shall I sit as an assessor on his udgment-seat to Judge the world wi • h Jesus Christ? when the Son of man shall sit o • the Throne of his Glory, ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel. O what is this? had not Christ said it, how could I have believed it? admire O my soul at this aim of Christ the meaning of his exalting himself, it was to exalt thee; and the meaning of his exalting thee on this manner, it is to m • nifest to all the World, what the Son of God is able to do, in raising so poor a creature to so rich a glory. O the end of Christ's sitting at God's right hand! hereby th • Saints are Christ's ass ssors; Lord's of the higher house, the Kings Peers to judge the World with him, Christ divides (as it were) the throne with them. I appoint unto you a Kingdom, as my Father hath appointed unto me, that you may eat and drink at my table in my Kingdom, and sit on thrones judging the twelve Tribes of Israel.

3. Christ sent down the Holy Ghost, that he might dwell in our souls endow us with gifts, and graces; that he might comfort us, seal us unto the day of redemption; fit us for glor • amongst the many ends for which Christ sent down his holy spirit, I shall insist only on these two.—

1. That he might help us to cry Abba Father: and make us to come boldly to the Throne of grace, as Chil • ren to a Father. It is the spirit that take • s us by the hand and leads us to the Father, when others stand at a distance, and cannot come near: As a Princes Son is admitted at all times though others are kept our by O • ficers and Guards; so though there be never so much darkness, and fire, and terror about God; yet the adopted child, who hath received the spirit of adoption, can say; make way there, and let me come to my Father; guards are appointed to keep out strangers, but not Sons. And no wonder, for the spirit makes intercession for us, with groanings which cannot be uttered; the spirit teacheth us what to pray, and how to pray as • e ought; the spirit puts a courage and boldness into the hearts of his S • ints, even to admiration; this appears in that sometimes they have beset God with his promises, that he could no way get off Quicken me according to thy word, — And strengthen me ac • ording to thy word.— And be merciful unto me according to thy word.— And uphold me according to thy word — And give me understanding according to thy word: And sometimes they have beset God with their challenges of his Justice. Faithfulness, and Righteousness: so David, Deliver me in thy righteousness. — And judge me according to thy righteo • sness.— An quicken me according to thy righteousness.—And in thy faithfulness answer me, and in thy righteousness. Why, this is the • pirits work, he helps our infirmities, he imboldens our spirits in their approaches to God: surely it is one end of the spirits mission; Be • ause ye are sons. God hath sent forth the Spirit of his Son into our hearts, crying, Abba Father. I will not deny but that bastards, strangers without the Covenant, having no right to God as their Father, may yet petition God, as a subdued people do their Conqueror, or as Ravens cry to God for food, or as some howl upon their beds for Corn and Wine; but they cannot pray; in right Prayer there is not only required gracious ingredients in the action, but also a new state of adoption and filliation: many speaks words to God, who do not pray; many tell over their sins, who confess not their sins to God; many speak good of God, who do not praise God; thousands claim Fathership in God, where there is no Sonship, nor ground in the thing itself. A new nature is only that best bottom of Prayer, that takes it off from being a taking of God's Name in vain. Now this is the fruit of the spirit, and one of those ends of the spirits mission.

2. That he might guide us into all Truth; I mean into all necessary, Fundamental saving Truths: in this respect we have need of the spirit in these days. He it is that Dictates to us which is the true Religion; he it is that transcribes upon our hearts, that which was before only written in our books; he it is that not only reveals truth from without, but imprints it also on the soul, as a man doth a seal by impressing it on the wax; to this purpose saith the Apostle, He that believeth on the Son of God, hath the witness in himself; how in himself? I answer, 1. In that the Spirit gives him a habit of faith. 2. In that the Spirit causeth him to bring it forth into act. 3. In that the Spirit stamps on the soul all those other impressions of desire, hope, love, joy, or whatever else we call the new nature; so that now there is a new nature within him, he hath new thoughts, new designs, new desires, new hopes, new loves, new delights, he drives a new trade (as it were) in this world for another world: he is become in Christ a new Creature, Old things are passed away, and all things are become new. And from hence we may soundly argue the truth of our religion. Mark this, as the Written word is the testimony without us, so are these impressions of the spirit the testimony within us, by which we may know every necessary truth as it is in Jesus; this is the meaning of the Apostle, He that believeth hath the witness in himself: unbelievers have indeed a testimony without them, but believers have a double testimony, one without, and one within; and this witness within us will go with us which way soever we go: it will accompany us through all straits and difficulties. The external testimony may be taken from us; men may take from us our Bibles, our Teachers, our Friends; or they may imprison us where we cannot enjoy them; but they cannot take from us the Spirit of Christ: this witness within, is a permanent, settled, habituate, standing witness; O what an excellent help is here, that a poor Christian beyond all the furniture of the most Learned Men, that want this testimony of the spirit of Christ! surely this advantage will exceedingly furnish us against all temptations to any error, that is plainly contrary to the essentials of religion. One of our late Divines puts a case—

If the Devil or any seducer would draw us to doubt, whither there be indeed a Christ? or whither he did rise again, ascend, sat down at God's right hand, and thence sent down the holy Ghost? what an excellent advantage is it against this temptation, when we can repair to our own hearts, and there find a Christ, or a Spirit of Christ within us? O (saith the sanctified soul) have I felt Christ relieving me in my lost condition, delivering me from my captivity, reconciling me to God, and bringing me with boldness into his glorious presence? and now after all this I shall doubt whether there be a Christ in Heaven, or a spirit of Christ in my heart on Earth? have I felt him new creating me, opening my dark eyes, and bringing me from darkness into his marvelous light, and from the Power of Satan unto God, binding the strong man, and casting him out, and yet shall I question whether there be a Christ, or a Spirit of Christ? hath he made me love the things which I hated, and hate that which I loved? hath he given me such a taste of the powers of the world to come, and possessed me with the hopes of glory with himself, and given me a measure, and portion in God, and set my heart where my treasure is, and caused me in some measure to have my conversation in Heaven above, and yet shall I doubt whether there be a Christ above, or a Spirit within? O what an impudent lying spirit is this, that would tempt me against so much experience? And thus may a believer argue from the testimony that is within.

I know some seeming Saints have fallen off into as great blaphemies as these I have named; witness the Quakers, and Ranters, &c. but I may say of such, as John did, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. It is no wonder if Satan prevail against those that gave Christ no deeper room but in their fantasy, and that did never heartily close with him in love. But for those that have the Spirit of Christ within them, it is not so with them; if they cannot answer the cavil of Satan, or of any of his instruments, yet they can hold fast the grounds of faith; Christ hath a deep room and interest in their spirits; he is held faster by the hand than by the head alone; love will hold Christ, when reason alone would let him go; his ear is nailed (as it were) unto his door; and because he loveth him, he will not leave him: Who shall separate him from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, (as it is written, for thy sake are we killed all the day long) nay in all these things we are more than conquerors through him that hath loved us. A modern Writer brings in a sincere heart, paraphrazing (as it were) on this Text in this manner; Who shall separate us from the love of Christ? O thou malicious Devil, that dost hunt me with thy fiery darts! O you dull heretics. infidels, blasphemers, that fill up my ears with your foolish sophisms, and trouble me with your disputes against my Lord & Redeemer! go to him that knows him only by the hearing of the ear, if you mean to prevail; but I have known him by the sweet experiences of my soul; go to him that makes a Religion of his Opinions, and whose belief was never any deeper than his fancy, and whose piety never reached higher than to abstinency, and tasks of formal duty; these you may possibly draw away from Christ. But do you think to do so by me? why, tell me how? with what weapons or arguments can you think to prevail? what? shall tribulation be the means? no, no; I have that promise in the hand of my faith, and that glory in the eye of my hope, that will bring me through all tribulations under Heaven: or shall distress do it? why, I will rather stick so much closer to him that will relieve me in distress and bring me to his rest. Or will you affright me by persecution? I am assured that this is the nearest way to Heaven, and I am blessed of Christ, when I am persecuted for righteousness sake. Or shall nakedness be the weapon? I had rather pass naked out of this World to Heaven, than to be clothed in purple, and to be stripped of it at death, and to be cast into hell; Adam 's innocent nakedness, and Lazarus 's rags were better than that Epicure's gay apparel.— Or shall famine be the means? why, man liveth not by bread alone; I had rather my body were famished than my soul; I have meat to eat that ye know not of, even the bread of life, which who so eats shall live forever. Or will you affright me from Christ by the sword of violence? I know that the Lord whom I believe in, and serve, is able to deliver me out of your hands; but if he will not, be it known to you I will not forsake him; your sword will be only the key to open the prison doors, and let out my soul that hath long desired to be with Jesus Christ. If you tell me of peril, I know no danger so great as of losing Christ, and salvation; and of bearing his wrath that can kill both body and soul: do I not read in certain Histories of that noble Army of Martyrs, who loved the Lord Jesus to the death, and gloried in tribulation, and would not by the flames of fires, or jaws of Lions, be separated from Jesus Christ? did not they pass through the red sea, as on dry ground, to the promised land? yea, though they were killed all the day long, and accounted as Sheep to the slaughter? did they not stick and cleave fast to the Lord, and to the Captain of their salvation? nay; were they not in all this conquerors, and more than conquerors, triumphing in flames, to the confusion of Satan, and all their enemies; as Christ triumphed on the Cross, destroying by death the Prince of death? Oh what a blessed advantage is it against all temptations, to have the impress of the Gospel of Christ on our heart, and the witness in ourselves?

But I hear some object; If the witness in ourselves be so full and convincing, then what need have we anymore to make use of Scriptures, or Ministers? why should we leave an higher Teacher to go to a lower?

But I answer, 1. There is more than one thing wanting to enwise us to salvation; as first, an outward Word; and secondly, an outward Teacher; and thirdly, an inward Light: And accordingly God supplies this threefold want; the first, by giving us the Scripture; the second, by giving us a Ministry, and other occasional Teachers; the third, by giving us the illumination of the Spirit, to help us to see by the former means, and to make the Word and Ministry to us effectual. Now it were a mad thing for a man to say, I have eyes to read in a book, and therefore I have no need of the light of Candle, or of Sun; or I have eyes, and Sun, and therefore I have no need of the light in the Air, which cometh from the Sun; or I have the light both of the Eye, and Sun, and Air, and therefore I can read by it without a Book; or I have a Book, and therefore I can read it without a Teacher: certainly if a man would read, he must have all these, or more than one of these; so God hath appointed us three necessary means for our illumination and direction; the Word, the Ministry, and the Spirit; What God hath joined, let no man separate; if any will foolishly go, and set one of these against another, when God hath set them all together, and made them all necessary, assigning to each a several part in the work of our illumination, they may abuse God and themselves, and go without the light, while they despise the necessary causes of it. God's evidences must not be separated, much less must one be pleaded to the neglect of all the rest; as the work within us is not the first testimony, but a secondary confirming testimony, so doth it not make the first unnecessary or void: besides that, by the external testimony we must convince other men, which by the witness within us we cannot do. But this only by the way.

2. For the encouragement of our Faith to believe in Christ as in reference to his Ascension, Session and Mission of his Spirit.

1. Consider of the excellency of this Object; what is it but Christ? Christ in his Ascendant, Culminant, Regnant Power? Christ in his Marching, Conquering, Triumphing Postures? in his Free, and Large, and Magnificent Gifts? When he Ascended on high, he led Captivity Captive, and gave Gifts unto Men. O the Glory, O the Excellency of Christ in these Respects! Verily they are enough to tire out Men and Angels with the only Act of wondering and surveying of their vastness. Here is Gospel-Work for all Eternity, to dig into this Gold-Mine, to roll and turn this Soul-delighting precious Stone, to behold, inquire, and search into these depths and heights of Christ exalted: and I believe this is the satiety, the top, and prime of Heavens Glory, to see and wonder at the virtues of him that sits on the Throne, at the right hand of God; to be filled, but never Satiate with the Glory of Christ. What? Christ ascended? Christ set down in Glory? and Christ sending down his Holy Spirit? here's a Compendium of all Glories: here is one for an heart to be taken with, made up of nothing but of several Mysteries of Glory.

2. Consider the Power, Virtue, and Influence of this Object into our souls Salvation; oh what a stately Tower have we here erected to see Heaven on? Faith may stand (as it were) on this Mount, and see itself in glory; Oh the flowings, the rich emanations of Grace and Glory that come from hence! come, let us draw, the Well is deep; all the drops and dewings that fall on Men or Angels are but as chips in comparison of that huge and boundless body of the fullness of Grace that is in Christ; one Lily is nothing to a boundless and broad Field of Lilies; Christ is in these respects the Mountain of Roses; oh how High, how Capacious, how Full, how Beautiful, how Green? could we but smell him who feeds among the Lilies, till the Day break, and the shadows fly away; could we but dive into the Golden Veins of these unsearchable riches of Jesus Christ, we should say, It is good to be here. Oh it's good to gather up the fragments that fall from Christ; his Crown shines with Diamonds and Pearls; oh why do we toil ourselves in gathering sticks, when tomorrow we shall be out of this World, and go to Christ? come, where is our mouth of Faith? let us lay to it here, let us suck and be satisfied with these Breasts of consolation; let us milk out, and be delighted with the abundance of his Glory.

3. Consider of the suitableness of these Objects to our several conditions; you may remember the first cry, Was it not love enough for Christ to come down, and to visit us here; but that he must go up and take us with him? no, no, his love was so great and vast, that for our sakes he moves up and down; this ravished the Spouse, Behold he comes leaping upon the Mountains, and skipping upon the Hills, Cant. 2.8. Gregory that measured his leaps, thus gives them; be first leaps from his Fathers Mansion to his Mothers Womb; from her Womb to the Cratch; from his Cratch to his Cross; and from his Cross to his Grave; from his Grave up again to Heaven; great leaps indeed, that shown both his readiness to love, and willingness to save: infinite love can never be out-tired with greatest actions. But another cries, how should I believe that Christ is exalted, and that by virtue thereof I shall be exalted, when I see myself in a forlorn condition, forsaken of God, and abject amongst Men; Alas! Man at his best is altogether Vanity, yea, Men of low degree are Vanity, and Men of high degree are a Lye; to be laid in the Ballance I am altogether lighter than Vanity; how then should I believe any such condition; is a Worm a fit or a capable Subject to wear a Crown? Yes, the Lord is great, and he can do great things; He raiseth up the Poor out of the Dust, and lifteth up the Beggar from the Dunghil, to set them among Princes, and to make them inherit the Throne of Glory; for the Pillars of the Earth are the Lord's, and he hath set the World upon them, he will keep the Feet of his Saints. —Why there is my sadness, cries another; He will keep the Feet of his Saints; if I were but a Saint, I could believe this Power; but alas! I am unholy, an unsanctified piece of Clay; I am a sinner, a sinner of the Gentiles, chief of sinners, I deserve to be thrown down to Hell, rather than to be invested with Glory, and to sit in Heaven; True, but yet the Holy Ghost is given to make thee holy; of thyself thou art vile, and most vile; but hath not the Holy Ghost entered in, and took possession of thy Spirit? hath he not washed thee with water? yea, thoroughly washed away thy blood? hath he not anointed thee with oil, and covered thee with silk, and decked thee with gold and silver, and made thee comely through his comeliness which he put upon thee? Why, this is the office of the holy Ghost, and if thou hast but the in-dwelling of the Spirit, this is thy state: I know there is a part of thee unregenerate, and it will be so whiles thou art on earth, but withal there is in thee a new nature, another nature; there is something else within thee which makes thee wrestle against sin, and shall in time prevail over all sin, and this is the Spirit of Christ, sanctifying of thee; Being sanctified (saith the Apostle) by the holy Ghost. —Other complaints might be thus brought in, but if we understand the meaning, the design of Christ in his Ascension, Session, and mission of his Spirit, how might a true faith answer all? oh believe! believe thy part in Christ's Ascension, Christ's Session, Christ's Mission of his holy Spirit, and thou mayest go singing to thy grave! a lively saith in such particulars would set a soul in heaven, even whilst yet on earth.

SECT. VI. Of loving Jesus in that respect.

6. LEt us love Jesus, as carrying on the great work of our salvation for us in these particulars; much hath been said already of Christ's Conception, Birth, Life, Death, Resurrection; such Arguments of love as are enough to swallow up souls in love to Christ again: O the treasures of love and wisdom that have been opened in former passages! but as if all those were not enough for God, see here new Gold mines, new found out Jewels, never known to be in the world before, opened and unfolded in Jesus Christ. Here are the incomes of the beams of light most inaccessible; here are the veins of the unsearchable Glories of Jesus Christ; as if we saw every moment a new heaven, a new treasure of love; the Bosom of Christ is yet more opened; the new breathings and spirations of love are yet more manifested. See! Christ for us, and for our salvation is gone up to Heaven, is set down at God's right hand, and hath sent down the holy Ghost into our hearts; in the pouring out of these Springs of Heavens love, how should our souls but open the mouth-wide, and take in the streams of Christ's Nectar, Honey, and Milk, I mean his sweet, and precious, and dear love-breathings? We have heard of Christ's invitations, Come to me all ye that are weary and heavy laden: but suppose Christ had never outed his love in such a love-expressing Come to me; yet Christ himself in these glorious particulars is such a drawing object; (the very beauty of Christ, the very smell of the Garments of Christ, very capacious and wide Heaven of Christ's exaltation are intrinsically, and of themselves such drawing, ravishing, winning objects) that upon the apprehension of them we cannot choose but love Christ: as Gold that is dumb and cannot speak, yet the beauty and gain of it crieth aloud, Come hither poor creature, and be thou made rich; so if Christ should never open his lips, if he should never gently move, Open to me my sister, my love, my dove, my undefiled, for my head is full of dew, and my locks with the drops of the night; yet the Glory, the Power, the Sovereignty of Christ; the exaltation of his Person, and the magnificence of his Gifts, should even change our souls into a Globe or mass of Divine Love and Glory, As it were by the Spirit of the Lord.

Two things I shall instance in, which may be as the Load-stones of our love to Christ; the first is his glory, and the second his bounty.

1. For his Glory, no sooner was he ascended, and set down at God's right hand, but John the Divine had a sight of him, and oh what a glorious sight! He was clothed with a garment down to the feet, and girt about the paps with a golden girdle; his head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire, and his feet like unto fine brass, as if they burned in a furnace, and his voice as the sound of many waters; and he had in his right hand seven stars, and out of his mouth went a sharp two edged sword, and his countenance was at the Sun that shineth in his strength; when John saw him thus, he swoons at his feet, but Christ for all his Glory holds his head in his swoon, saying, fear not, I am the first, and the last; I am he that liveth, and was dead, and behold I am alive for evermore, Amen, and hath the Keys of hell and of death. A glorious Christ is good for swooning, dying sinners, would sinners but draw near, and come and see this King in the chariot of love, and come and see his beauty, the uncreated white and red in his sweet countenance, he would certainly draw their souls unto him. Nay, say that all the damned in hell were brought up with their burning fiery chains to the utmost door of Heaven: could we strike up a window, and let them look in, and behold the Throne, and the Lamb, and the Troops of glorified spirits clothed in white, with Crowns of gold on their heads, and Palms in their hands, singing the eternal praises of their glorious King; oh how would they be sweetened in their pain, and convinced of their foolish choice, and ravished with the fullness of those joys and pleasures that are in Christ's face for evermore? surely much more may this glory of Christ warm thy heart; O my soul! what an happiness were it to see the King on his Throne; to see the Lamb, the fair Tree of Life, the branches which cannot for the narrowness of the place have room to grow in, For the Heaven of Heavens cannot contain him? What an happiness were it to see love itself, and to be warmed with the heat of immediate love that comes out of the precious heart and bowels of this princely and royal Standard-bearer? as yet thou canst not, must not see these sights, there's no seeing the King thus in his beauty till thou comest to glory; for then, and then only must thou see him face to face, and yet the Idea and Image of this glory is seen and may be seen of every true believing soul; enough may be seen by an eye of faith, to kindle in thine heart a flame of love to the Lord Jesus Christ: Oh who can think of the glory that is in this dainty delightful One, and not be swallowed up in love? Who can think of Christ's sitting at God's right hand, and sparkling in this glory round about, and casting out beams of glory through East, and West, and North, and South, through Heaven, and Earth, and Hell, and not love him with the whole heart, soul and might? I remember one dying, and hearing some discourse of Jesus Christ: Oh (said she) speak more of this, let me hear more of this; be not weary of telling his praise, I long to see him, how should I but long to hear of him? Surely I cannot say too much of Jesus Christ; in this blessed subject no man can possibly hyperbolize; had I the tongues of Men and Angels, I could never fully set forth Christ; it involves an eternal contradiction that the creature can see to the bottom of the Creator. Suppose all the sands on the Sea-shore, all the Flowers, Herbs, Leaves, twigs of Trees in Woods and Forrests, all the Stars of Heaven, were all rational creatures, and had they that wisdom, and tongues of Angels to speak of the loveliness, beauty, glory and excellency of Christ, as gone to Heaven, and sitting at the right hand of his Father, they would in all their expressions stay millions of miles on this side Jesus Christ. O the loveliness, beauty, and glory of his Countenance! can I speak, or you hear of such a Christ? and are we not all in a burning love, in a seraphical love, or at least in a conjugal love? O my heart! how is it thou art not love sick? how is it thou dost not charge the daughters of Jerusalem as the spouse did, I charge you O daughters of Jerusalem, if ye find my beloved that ye tell him, I am sick of love?

2. For his bounty, no sooner was he ascended, and set down at God's right hand, but he gives gifts unto men; and he sends down the holy Ghost. This was the Gift of gifts; I shall only weigh two Circumstances in this Gift, either whereof both dignifies, and casts a sparkle of bounty from the Giver, into the heart of the Receiver to move him to love. As—

One Circumstance is the greatness of the Giver; certainly the preeminence or dignity of any principle ennobleth and enhanceth the effect; a gift coming from a great Person carries ever a scent with it of a certain greatness, and relisheth either of excellency, or superiority, or nobility, or all. It is storied of Charles the fifth, that in his wars being ever pressed with want of money, and so unable to remunerate the services of divers Dutch Captains, and Nobles, whom he had entertained; he used after any great exploit performed by them, to call together his Nobles and Camp into such a field, and there in the presence of them all to take a Gold chain from about his own neck, and to put it about the neck of such a Captain, or such a Colonel, and so to embrace him and to give him thanks for his gallant service: why, this they esteemed a greater favor (being Circumstanced by such a Person, in such a way) than if in very deed he had given them a sufficient pay, or remuneration. O they valued that Chain more than many bushels of the like Gold; the very Person of the Emperor hanged at the Chain such a precious Jewel, as in warlike conceits a million of Gold could not countervail. O my soul, if an Emperor thus gained the affections of men, how shouldst thou but love Christ the great Emperor of Heaven and Earth: it was he that gave thee his Spirit, it was he that took off the Spirit which is upon him, (so is the expression of God to Moses) and put it upon thee; and doth not the Person of Christ, the Dignity of Christ, inhance the value of the gift? as all gifts are signs of love, so the love of a great Personage, and the gifts issuing from such a love, ought more to be accounted than any gifts of any meaner person whatsoever.

2. Another Circumstance is, the greatness of the Gift; this argueth greatness of good will; and consequently deserveth a correspondence of a semblable affection. Now what greater gift had Christ in store, than to give his own spirit? the spirit proceedeth from him, and is the same essence with himself; the spirit is the third Person of the true and only God-head, proceeding from the Father and the Son, and coeternal, coequal, and consubstantial with the Father and the Son; this appears by those divine Attributes and Properties which are attributed, and communicated to the holy spirit: As, 1. Eternity. God never was without his spirit; In the beginning God created heaven and earth,—and the Spirit of God moved upon the face of the waters. 2. Omnipotency, because he, together with the Father and the Son, createth and preserveth all things, By his Spirit he hath garnished the heavens; the Spirit of God hath made me; and all these things worketh that one and the self-same Spirit, dividing to every man severally as he will. 3. Omnisciency, or the knowledge of all things, For the Spirit searcheth all things, yea the deep things of God. 4. Immutability, or unchangeableness, Men, and brethren, this Scripture must needs have been fulfilled which the holy Ghost spake. 5. Infinite mercy, or love; God is love,—and the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us. 6. Holy indignation even against hi •• en sins, They rebelled, and vexed his holy Spirit; why hath Satan filled thy heart to lie to the holy Ghost?—thou hast not lied unto men; but unto God; (a plain Text for the Divinity of the holy Ghost)— How is it that ye have agreed together to tempt the Spirit of the Lord? Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. I might add Miracles, and the institution of Sacraments, and Prophesies, and Gifts, and Graces as the effects of his Divinity: I cast out devils (saith Christ) by the Spirit of God, and baptize in the Name of the Father, and of the Son; and of the holy Ghost. And the Spirit speaketh expressly, that in the latter times some shall depart from the faith. And we are changed into the same image from glory to glory, even as by the Spirit of the Lord. See now how the holy spirit is God, coeternal, coequal, and consubstantial with God the Father, and God the Son; is not this a great gift? yea, as great a gift as possibly can be given? what can he more than to give himself, and to give his spirit? O the bonds of love that are upon man towards Christ in this respect.

Come my soul and take a view of the Glory and Bounty of Jesus Christ! if thy heart be not all brass, and iron, and stone; if there be any fleshiness, softness, or pliableness in it; why, then how shouldst thou choose but love? if either beauty or bounty; if either Majesty or magnificence can draw thy affection, Christ will have it; for in him is all; O let him be thy all! surely if thou hast anything besides himself, he is the Donor of all, he is the beauty of all, the sum of all, the perfection of all, yea, he is the Author, Preserver, and Finisher of all.

SECT. VII. Of Joying in Jesus in that respect.

7. LEt us joy in Jesus as carrying on the great work of our salvation for us in these particulars; there is not a particular under consideration, but 'tis the object of a Christians joy. As,—

1. How should it heighten my joys, and enlarge my comforts, when I do but consider that Christ is ascended into glory? by this it is clear and evident, that Christ is accepted of the Father for me, or otherwise he should never have been received into Heaven; if any frown had been in the face of God, surely Christ coming so near God, he should have had it; if any exception had been against his satisfaction, any flaw in our pardons, surely Christ should have heard of it; yea, without question he must have been turned out of Heaven, until he had made a full payment of our debts. I need not doubt of my acceptance at the Throne of Grace, when Jesus Christ is accepted for me, and that I stand in such a relation to Jesus Christ. Oh what joy is in this!

2. How should it heighten my joys, and enlarge my comforts, when I do but consider that Christ is set down at God's right hand. Why, now he hath the keys of Heaven delivered into his hands; All power is given unto him in heaven and in earth, and now he can do what he will; God the Father hath given away (as it were) all his Prerogatives unto Jesus Christ; All judgment is committed to the Son, for the Father judgeth no man. Now he is in a Capacity of acting out all his love, and the Father's desire to me in the most glorious way; he is highly advanced, and thereby he hath the advantage to advance me, and to glorify me; God hath given into his hands all the treasures and riches of Heaven; in bidding him, sit down at his right hand, he told him that he would have no more to do with the world, but that Christ should have all, and that Christ should bestow all he had amongst his Saints; and that this should be the reward of his death; and when once his Saints were come about him, and sat with him in his glory, why then Christ should resign up again his place, And deliver up the Kingdom to God, even the Father. Oh what joy may enter into this poor dark dungeon, disconsolate soul of mine, whiles I but think over these glorious passages of my Christ in glory?

3. How should it heighten my joys, and fill me with joy unspeakable, and full of glory, when I do consider that Christ, hath sent down his holy Spirit into my heart? when sorrow had filled the Apostles hearts, because he had told them, I must go away; he comforts them with this, If I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you. The spirit is the Comforter, and where he comes, he fills souls with comforts; O what comfort is this, to know that the spirit of Christ is my Inmate? that my soul is the Temple, the Receptacle, the House and dwelling of the spirit of God? that Christ is in me of a truth, and that not only by the infusion of his grace, but by the in-dwelling of his spirit? surely it is some comfort to a sickly man that he hath a Physician always in the house with him; and to a woman that is near her travail, that the Midwife is in the house with her; but what comfort is it to a poor soul that the spirit of Christ is always in him? I will send you another Comforter (said Christ) that he may abide with you forever. Christ in his bodily presence went away, but Christ in his spirit continues still; Lo I am with you always, even unto the end of the world; he is with us, and which is more, he is in us for our comfort. Christ in you the hope of glory. Not Christ in Sermons which we hear, nor Christ in Chapters which we read, nor Christ in Sacraments which we receive; nor Christ in our heads by high notions, nor Christ in our mouths by frequent glorious expressions; but Christ in our hearts by his spirit, is unto us the hope of Glory. The grounds of our comforts in this respect, is,—

1. Christ's Presence; it is said of Paul, that after a sad shipwreck, the sight of some Christian brethren so cheated him, that upon the sight of them he thank • d God, and took courage; it is said of Caesar, that he cheered the drooping Mariners in a storm, by minding them of his presence, You carry Caesar; how much more should the in-being of Christ solace Saints? Lo I am with you. O my soul, was it not a cordial to the Disciples in a storm, that Christ was with them, whom the winds and waves obeyed? cheer up now, for if the Spirit be in thee, Christ is with thee.

2. Christ's Complacency; if his Spirit dwell in us, how should he but be well pleased with us? a man cannot properly be said to dwell in a prison, in which he taketh no delight; the Spirits in-dwelling imports a delight of Christ in such a soul, Here will I dwell, for I have desired it, or delighted in it, saith God of Zion, though many times drooping Christians, viewing their own beggarliness and vileness, judge themselves worthy to be detested and deserted, and would relinquish themselves if they possibly could, yet Christ looketh to the poor and contrite soul as a meet habitation for himself to dwell in, I dwell in the high and holy place, with him also that is of a contrite, and humble Spirit.

3. Christ's Communications; union is the ground of our communion with Christ; and the nearer our union, the greater is our communion; if Christ were only in a believer by the habit of grace, the union would not be so great, but if Christ be in us by his spirit, the union is nearer, and therefore the communion will be greater. O my soul remember this in all thy straits; there can be no creature-want, or danger whatsoever wherein the improvement of this in-dwelling of the Spirit may not refresh thee: art thou sick? the Physician both of soul and body is within thee; art thou sad? the Comforter himself that supplies the stead and room of Christ, inhabits in thee; art thou in exile, in banishment, imprisonment at greatest distance from thy dearest Friends? see Paul 's refreshment when they were ready to pull him in pieces, and threw him into the Castle, even the night following the Lord stood by him, and said, be of good cheer Paul. Christ will stand by thee, nay, Christ by his Spirit dwelleth in thee, and will speak to thee comfortable words in thy greatest pressures.

4. Christ's Witnessings, if his Spirit dwell in us, we may then be assured of future glory, Christ in you the Hope of Glory. 'It is a sweet note of a Divine upon it, The existency of Christ's Spirit in Believers, giveth existence to their hopes of Glory. The Spirit in us is God's earnest of Glory; the Spirit in us doth prepare us for participation in that Glory. I look upon this in-dwelling of the Spirit as that which no Hypocrite in the World can lay any claim unto; as for gifts, or graces, an Hypocrite may attain them, or something like them; it is said of Simon Magus, that he believed; it is said of Judas, that he repented; and of Esau, that he sought his birth-right with tears; it is said of some, that they partook of the Heavenly Gift, and of the Powers of the World to come, and yet fell away; and it is said of such others, that they trampled upon the Blood of Christ wherewith they were sanctified. Thus we find in Scripture-phrase, that in an Hypocrite or wicked Man, there may be a kind of Faith and repentance; a taste of Heaven, and of Sanctificatian; but where do we find in all the Bible, that Christ, or the Spirit of Christ, is said to dwell in an Hypocrite, or wicked Man? this only is the great privilege of a true believer, Christ in him the Hope of Glory. —O the comfort of this in-dwelling of Christ! If Zacchaeus hearing that Christ would abide in his House, received him joyfully; how much greater cause of joy have they who have already lodged him in their hearts? These things have I spoken to you, said Christ, that my joy might remain in you, and that your joy might be full.

And now, O my soul, spread thyself on this great good, Christ's Ascension, Christ's Session, and Christ's Mission of his Holy Spirit. What is joy but an effusion of the appetite, whereby the Soul spreads itself on what is good, to possess it more perfectly? the object is sweet, and large, and therefore the soul had need to spread itself, that it may be more united to the Object, and touch the good in more of its parts, yea, if it were possible in every part. There is not any particular here before thee, but 'tis fuel for joy. O what joy was in Heaven, when Christ Ascended, and when Christ sat down at God's right hand, and when Christ sent down the Holy Spirit? how stood the Angels wondering and admiring at these several passages? how did they stoop, and look with the bowing of the Head, and bending of the Neck, as the Word implies? and is not thy interest in these transactions more than Angels? O rejoice, and again rejoice! suppose thyself in Heaven, and that thou hadst a vision of Christ ascended; say, is he not a pleasant Object? In his face there is fullness of joy. Suppose thyself to have been in Heaven when he first entered into it, and when he first sat down at God's right hand, and sent down the Comforter to his Saints, was not Heaven full of joy? methinks the very thought of Christ's bright Face, and Christ's white Throne, and Christ's Harpers, and Heavenly Troops surrounding the Throne, and Christ's welcome to his Father, both for himself and all his Saints; and Christ's carrying thy name upon his Breast before his Father, should fill thy soul as full of joy, as possibly it can hold. O the first-fruits of Immanuel 's land, that 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 complaints, and forget this Earth, and Earthly troubles? why dost thou not look up to Jesus Christ, and rejoice in him who hath done all this for thy Salvation? either the Spirit of God is not thy Comforter, or thou canst not but receive comfort in these passages.

SECT. VIII. Of calling on Jesus in that Respect.

8. LEt us call on Jesus; I mean—

1. Let us pray that we may have our part in these transactions; or let us pray for more and more assurance thereof unto our souls; for though we do believe, yet we may not be without our doubts; and in case of doubts, what better means than Prayer? I believe, Lord help my unbelief; Lord strengthen my Faith till I come to that plerophory, or full assurance of faith, that I may know my interest in the Ascension of Christ, and Session of Christ, and in the Mission of Christ's holy Spirit, and if once we are but assured, then—

2. Praise God for these great transactions of his Son: are they not mercies like mountains lying one upon another, and reaching up to the very Heavens? did not love break out at first in a direct line? and as it went along, hath it not wound up itself, in such a variety of unthought of discoveries, as that it amazeth Men and Angels? what? that Jesus Christ should not only act for us here on earth, but also ascend for us into Heaven, and sit down there at God's right hand above the Heavens? what? that all this should be for us and our salvation, and to that purpose that he should send down his Spirit into our hearts, to fit us, and prepare us for his glory? Now bless the Lord, O my soul, and all that is within me bless his holy Name, bless the Lord, O my soul, and forget not all his benefits. — I will extol thee my God, O King, and I will bless thy Name forever and ever, every day will I bless thee, and I will praise thy Name forever and ever.—One generation shall praise thy works to another, and shall declare thy mighty acts, I will speak of the glorious honor of thy Majesty, and of thy wondrous works.—I will utter the memory of thy great goodness, and will sing of thy righteousness.—Thy Saints shall bless thee; they shall speak of the glory of thy Kingdom, and talk of thy power, and make known unto the sons of men thy mighty acts, and the glorious Majesty of thy Kingdom —Thy glory is above the earth and heaven, thou also exaltest the horn of thy people, the praise of all thy Saints, and people near unto thyself. O that my soul were but in David 's temper, thus to breath out the praises of Jesus, and to bless his Name.

SECT. IX. Of conforming unto Jesus in that respect.

9. LEt us conform to Jesus in the aforesaid respects. A serious beholding of Jesus in his Ascension, Session, and Mission of his Spirit, is enough to change us into the same Image from glory to glory. It was the sweet saying of an experienced Saint, View a glorified Christ, see him as in that relation and condition, and you will soon have the sparkles of the same glory on your hearts. Christ is now exalted, he is now in glory at the right hand of God, O let all our actings be glorious, let all our walkings, joys, breathings be as in glory, If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God; set your affections on things above, and not on things on the earth. I shall not in this transaction lay out many particular conformities to Christ's actings, but gather all into one, contained in this Text, which is heavenly conversation; seek things above, set your affections above; Christ is gone up, and Christ is set down at God's right hand; and herein if you will conform, let your hearts be in Heaven, let your affections be in Heaven, let your conversations be in Heaven: it is the Apostles own practice wherein stood his conformity to Jesus Christ for our conversation is in heaven. I do not know any one thing wherein we can be more like to Christ exalted, whiles we are upon earth, than to have our hearts, our affections, our conversations with Christ where he is: now then if we be virtually risen with Christ, and ascended with Christ, and set down with Christ in heavenly places, let us spiritually ascend, and sit down with him in these respects; certainly there is a proportion in our heavenly conversation; oh let our conversations be in Heaven?

In prosecution of this I shall examine these Queries. —

1. What do we mean by our conversation in heaven?

2. Why must our conversation be in heaven?

3. By what means must we come up to this conversation in heaven;

1. By our conversation in heaven I mean our aim at heaven; as heaven is our home, so our eye is there; whatever we do, our end, our scope is to fit us for heaven, and to lay in for heaven, We look not (saith the Apostles) at the things which are seen, but at the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal. We look not ] that is, we aim not at things which are seen; invisible things are the only scope and aim of a gracious soul.

2. By our conversation in heaven, I mean our communion with Christ in heaven. Truly our fellowship is with the Father, and with his Son Jesus Christ. As it is amongst friends that converse together, they act mutually for the comfort one of another, there is a mutual embracing and opening of their hearts to one another at every turn; so in our conversings with Christ there is a communion, or a mutual acting of the soul upon Christ, and of Christ upon the soul; we let out our hearts to Christ, and he lets out his heart to us; especially when we are with Christ in his Ordinances; it's not enough to call upon God, and to use some broken-hearted expressions, but oh, what communion have I with Jesus Christ? I cannot be satisfied except I taste and see how good the Lord is; I cannot be quiet, except I hear something from Heaven this morning. Why, this is an heavenly conversation.

3. By our conversation in Heaven, I mean our living according to the Laws of Heaven; in all our ways we must still inquire, What rule is there from Heaven to guide me in these ways? such and such a thing I have a mind to, but will the Law of Heaven justify me in this? have I any word from Jesus Christ to guide me in this? sometimes indeed my lust, my own ends, and the common course of the world was my rule; but now I dare not act but according to the Will and Scepter of Jesus Christ, now I am guided by the Laws of Heaven. Why, this is an Heavenly conversation.

4. By our conversation in Heaven; I mean our thoughts, and meditations of Heaven and heavenly things; When I awake (saith David) I am always with thee; the hearts of believers are frequently upon their heavenly treasures; as it is storied of Queen Mary, that a little before her death, she told them, if they ripped her open they would find Call is in her heart; so it may be said of them whose conversation is in Heaven, if you rip them up, you shall find Heaven in their hearts; not a day passes over their heads without some converse with Heaven, without some thoughts or meditations of heaven, and heavenly things.

5. By our conversation in heaven, I mean our affections on heaven, or on Christ in heaven; Set your affections on things above, (i.e.) set your desires, loves, hopes, joys, breathings on heavenly things; our affections are precious things, and are only to be set on precious objects; oh what a shame is it to set our affection on the things of this life! have we a Kingdom, a God, a Christ, a Crown in Heaven to set our affections upon? and shall we set them upon dross, and dung, and such base things? are not all our pleasures and vanities base in comparison of Christ? O be not we so base to set our affections on earthly things, but rather on God and Christ; and this is our heavenly conversation.

6. By our conversation in Heaven, I mean our tradings, our negotiations for Heaven, even whilst we are upon Earth: the word in the Original points at this, 〈 in non-Latin alphabet 〉 , our trading is in Heaven; though our bodies be not there, yet our tradings are there; we carry and behave ourselves in this life as free Denizons of the City of Heaven; our City whereof we are Citizens, and whereunto we have right, is in Heaven above; in this respect we trade not for strifles, as other men do, but we trade for great things, for high things; we merchandize for goodly pearls, even for God, and for Christ, who sitteth at the right hand of God. We see now what is meant by our conversation in Heaven.

2. Why is the conversation of the Saints in Heaven?

1. Because they know full well, that the Original of their souls came from God and Heaven; the body indeed was of the dust of the ground, but the soul was the breath of God; so it is said of the first man, God breathed into his nostrils the breath of life, and man became a living soul. The soul had a more heavenly and divine Original than any of the other creatures that are here in this nether World; and when God works grace in the soul, and so it begins to know itself, and to return to itself, it then looks on all things here below as vile, and as contemptible things; it then looks upward, and begins to converse with things suitable to its Original. As it is with a child that hath a noble birth; if transported into another Country, and there used like a slave, there set to take channels, or (as the Prodigal) to feed swine; while he is there, and knows not his Original, he minds nothing but to get victuals, and to do his work that he is set about; but if once he come to know from whence he was, that he is indeed born heir to such a Prince, in such a Country; O then his thoughts, and mind, and longings will be altered; O that I were in my own Country! O that I were with my Father in his Court! Even so it is with the souls of the Sons of men, they are the birth (as I may so speak) of the great King of Heaven and Earth; and though by the fall of man they came to be as slaves to Satan, yet when God is pleased to convert the soul; then he discovers thus, Oh man, thou art born from on high, thy soul is (as it were) a sparkle of God himself, thou art come from God, and thou art capable of communion with God, even with God the Father, and God the Son, and God the Holy Ghost. O consider of thy Country whence thou camest at first, certainly thou never hadst such a divine and excellent being given thee to delight only in the flesh, to be serviceable only to thy body; O look up unto Jesus! why, this it is that turns the heart and sets the conversation on heavenly things.

2. Because their best and choice things are already in Heaven, As their Father is in Heaven, and their Savior is in Heaven, thither he ascended, and there now he sits at the right hand of God; their Husband is in Heaven, their Elder Brother is in Heaven, their King is in Heaven; their Treasure is in Heaven, their Inheritance is in Heaven, their Hope is in Heaven, their Mansion is in Heaven, their chief Friends are in Heaven, their Substance is in Heaven, their reward is in Heaven, their Wages are in Heaven: and all these things being in Heaven, no marvel their conversations be in Heaven.

3. Because they are going towards Heaven even whiles yet they are on Earth. If the Nobleman (as we formerly supposed) do once know his condition, and begins his travel homeward towards his Fathers Court, will he not every morning that he rises, converse with them that come from his father to conduct him home? doth it not do him good to hear any man speak of his fathers Country? is it not in his thoughts, in his talk, in his eye, in his aim, at every step? O my soul, if thou art indeed travelling towards Heaven, how shouldst thou but have it in thy motions, affections, conversations? how shouldst thou but daily commune with thy own heart? Heaven is the place that I shall come to, ere long I shall be there; I know that in this world I am but for a while, but in Heaven I shall be forever and ever; we shall be caught up into the clouds, to meet the Lord in the air, and so shall we be ever with the Lord. Our very travel towards Heaven implies an heavenly conversation, They go from strength to strength, till everyone of them in Zion appears before God.

4. Because much of Heaven is already in the Saints: The Kingdom of Heaven is within you, saith Christ; And knowing in yourselves that ye have a better and an enduring substance. Surely if the Saints have much of Heaven within them, it must needs be that their conversation is in Heaven; but they know this in themselves; they know it by what God hath revealed in their own hearts; eternal life is already begun in the souls of God's people; Heaven is in them, and therefore no marvel if their conversation be in Heaven. My meaning is not as if the Saints had no other Heaven but that within them; I know there is an Heaven above; but some pieces, or earnests, or seeds, or beginnings of that Heaven above is within them. Is there not a renewed nature, an Image of God, a spark of life, a drop of glory in God's people? Surely yes; And if so, all these will work heavenward; principles of grace will have some actings of grace till we come to glory.

3. By what means should we attain, or come up to have our conversation in Heaven?

1. Let us watch opportunities for heavenly exercises. God now by his Ministers calls, Come ye to the waters, come ye, buy and eat; come, buy wine, and milk without money; come to me, and your souls shall live. Why now is the accepted time, behold now is the day of salvation: whiles Ministers call, and we live under the droppings of the Word, these are opportunities for Heaven; O then he that never prayed, let him now pray; and he that never heard, let him now hear; the Lord is now come near to us; Christ Jesus is calling, and mercy is entreating, and love is beseeching, and wisdom is even hoarse with crying after us; O lay hold on these opportunities for heavenly exercises, and then we shall come up to heavenly conversations.

2. Take heed of resting in the formality of duties; many souls that have enlightenings of conscience, dare not but take opportunities for heavenly duties; but then comes in the temptations of the Devil, and corruptions of their own hearts, and they say, now duty is done, or our task is over, and what needs more? Alas, alas! It is not what have we done? but where have we been? what, have our souls been in Heaven, with God, and with Christ? have we had any communion with the Father, and with the Son in our duties? O take heed of formality! it will exceedingly hinder our conversation in Heaven; O keep our eye still upon our heart! ask in duty, what affections have been acted? how much are we got nearer Heaven thereby? and by this means we shall come to an heavenly conversation.

3. Let us look up unto Jesus as hanging on the Cross, and as sitting on the Throne: this is the Apostles rule, Looking unto Jesus the Author and Finisher of our faith, who for the joy that was set before him endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. These two are the objects of a Christians look who studies an heavenly conversation, viz. Christ's Cross, and Christ's Session; by the Cross he is Author, and by the Throne he is the Finisher of our faith; in the first is set down his love to us, in the second is set down our hope of him; with high wisdom hath the Holy Ghost exhorted us with these two motives to run, and not to faint: first, here is love, love in the Cross, Who loved us, and gave himself for us, a sacrifice on the Cross: secondly, Here is hope, hope in the Throne, To him that overcometh, will I give to sit with me in my Throne. After Christ's death he rose again, ascended, and is now set down at the right hand of the Throne of God; and the same is our blessed hope, Christ's Throne is not only his place, but ours also; the love of his Cross is to us a pledge of the hope of his Throne, or of whatsoever else he is worth. Come then, and settle your thoughts and looks on this blessed object; a sight of Christ's Cross, but especially of Christ's Throne, is a blessed means to wean us from the World, and to elevate and raise up our affections to things above, yea to form and frame our conversation towards Heaven.

4. Let us wait for the appearing of Jesus Christ, Our conversation is in Heaven (saith the Apostle) from whence also we look for the Savior the Lord Jesus Christ. Where a man's conversation is, there his expectations may be; and where his expectations are, there a man's conversation is, and will be; if we expect ere long, that the Lord Jesus will appear in glory, and that we shall see him not with other, but with these same eyes, the very waiting for these things will help our conversation to be heavenward. Certainly the day is a coming, when Jesus Christ shall come with his Angels in his glory, and then shall the bodies of the Saints shine gloriously before the Face of God, and Jesus Christ: O the wonder of this day! the glory of Christ shall then darken the glory of the Sun and Moon, and Stars; but my body shall not be darkened, but rather it shall shine like the glorious body of Christ Jesus; if a candle should be raised to have so much luster and beauty, as if you should put it into the midst of the Sun, yet it would shine, you would think it a strange kind of light; surely it shall be so with the bodies of Saints, for though they are put into the midst of the glory of God, and of his Son Jesus Christ, yet their bodies shall shine in beauty and luster there; now did we believe this, and wait for it every day, How would it change us? how would it work us to an heavenly conversation? I have a diseased and lumpish body; and my body hinders me in every duty of God's worship, but within a while Christ will come in his glory, and then he will make my body like unto his glorious body, so that I shall be able to look upon the face of God, and to be exercised in holy duties to all eternity without weariness, without intermission: I have many things here that trouble my mind and spirit, and that hinder me in my converse with Heaven, and heavenly things; but within a while, Christ will appear with his mighty Angels, to be admitted of his Saints, and then shall I sit as an assessor on the Throne, with Jesus Christ to judge the world, and then shall I live forever with him, to be where he is, and enjoy all he has, yea all that he hath purchased for me by his blood; oh let me wait for this! let me look for it every day! God hath but a little work for me here on Earth, and when that is done, this shall be my condition. Christians! if but every day we would work these things on our souls, it would be a mighty help to make our conversations heavenly conversations.

5. Let us observe the drawings, and movings, and mindings of the Spirit, and follow his dictates; to this purpose Christ ascended, and sat down at God's right hand, and sent down the holy Spirit, that the Holy Ghost being come down, he might do his office in bringing on our souls towards salvation; and if ever our souls get above this earth, and get acquainted with this living in Heaven, it is the Spirit of God that must be at the chariot of Elijah, yea the very living principle, by which we must move and ascend; O then take heed of quenching its motions, or resisting its workings, take we heed of grieving our guide, or of knocking off the chariot-wheels of this holy Spirit. We little think how much the life of graces, and the happiness of our souls doth depend upon our ready and cordial obedience to the Spirit of God; when he forbids us our own known transgressions, and we will go on, when he tells us which is the way, and which is not, and we will not regard, no wonder if we are strangers to an heavenly conversation; if we will not follow the Spirit, while it would draw us to Christ, how should it lead us to Heaven, or bring our hearts into the presence of God? O learn we this lesson, and let not only the motions of our bodies; but also the very thoughts of our hearts be at the Spirits beck! do we not sometimes feel a strong impulsion to retire from the world, and to draw near to God? O let us not despise, or disobey, but take we the offer, and hoise up our sail, while we may have this blessed gale; if we cherish these motions, and hearken to the Spirit, O what a supernatural help should we find to this heavenly mindedness, or heavenly conversation?

CHAP. I.

CHAP. II.