BOOK 5. THE MESSAGE.
CHAPTER 5.
5.5.2. Of Considering Jesus in that Respect.
Of Considering Jesus in that Respect.
Let us consider Jesus carrying on the great work of our salvation during his life. It is not enough to study and know, but we must muse and meditate, and consider of it till we bring it to some probable issue. By meditating on Christ, we may feel or find a kind of insensible change, we know not how: as those that stand in the sun for other purposes, they find themselves lightened and heated; so in holy meditation our souls may be altered and changed in a secret insensible way; there is a virtue goes along with a serious meditation, a changing transforming virtue; and therefore look farther, O my soul, have strong apprehensions of all those several passages of the life of Christ.
1. Consider the preaching of John Baptist: we talk of strictness, but show me among all the ministers or saints of this age, such a pattern of sanctity and singular austerity; the sum of his sermons, was "repentance, and dereliction of sin, and bringing forth fruits worthy of amendment of life." In the promoting of which doctrine, he was a severe reprehender of the Pharisees, and Sadducees, and Publicans, and soldiers, and indeed of all men, but especially of those that remained in their impenitency, for against them he denounced judgment, and fire unquenchable: Oh! He had an excellent zeal, and a vehement spirit in preaching; and the best commentary upon all his sermons was his own life; he was clothed in camels hair, his meat was locusts and wild honey; he contemned the world, resisted temptations, despised to assume false honours to himself, and in all passages was a rare example of self-denial and mortification: and by this means he made an excellent, and apt preparation for the Lord's coming, O my soul, that thou wouldst but sit a while under this preacher; or that thou wouldst but ruminate and chew the cud; think over his sermons of repentance, and righteousness, and temperance, and of the judgment to come; and see what influence they have. When Paul preached such a sermon to Felix, it is said that "he trembled," Acts xxiv. 25. A sermon of the "chaff's burning with unquenchable fire," it is enough to make thy heart tremble, if powerfully delivered, and affectionately received; but see what effect doth it work on thy heart and life? Dost thou feel in thee a spirit of mortification? Dost thou, with the Baptist, die to the world? Dost thou deny thy will of all its natural sinful desires? Dost thou abstain from pleasures and sensual complacencies, that the flesh being subdued to the spirit, both may join in the service of God? Dost thou kill the lusts of the flesh, by taking away the fuel and incentives of lusts? This is the work of meditation: it first employs the understanding in consideration of things, and then the will in the reception of things, and both these in order to grace and a pious conversation. That meditation, which determines in notions or speculations of knowledge, is like the winter sun that shines, but warms not. O my soul consider, and so long consider on the preaching of this prodromus or forerunner of Christ, till thou feelest this consideration to have some warmth in thy heart, and influence on thy life in order to holiness, self-denial and mortification.
2. Consider the baptism of Christ; he that never sinned was made sin for us, and so it was proper enough for Christ to take upon him the sacrament of sinners, or of repentance for sin; but especially was he baptised, that, in that symbol he might purify our nature "whose stains and guilt he had undertaken." Consider of this, O my soul, and bring it home to thyself: surely every soul that lives the life of grace, "is born of water and the spirit;" and to this purpose, Christ, who is our life, went down into the waters of baptism, that he who descend after him, might find the effects of it, as a pardon of sin, adoption into the covenant of grace, and holiness of life. Had not Christ been baptised, what virtue had there been in our baptism? As "it became him to fulfil all righteousness," Matth. iii 15. And therefore he must needs be baptised; so he fulfilled it not for himself but for us; Christ's obedience in fulfilling the law, is imputed to all that believe unto righteousness, as if themselves had fulfilled, so that he was baptised for us, and the virtue of his baptism is derived unto us. O the sweets of this meditation! Christ was baptised, and, when baptised; "the heavens were opened, and the Holy Ghost descended," and a voice from heaven proclaimed him to be the Son of God, and one in whom the Father was well pleased; and the same ointment that was cast upon the head of our high Priest, went unto his beard, and thence fell to the borders of his garment; for, as Christ our head felt those effects in manifestation, so through Christ do we believe the like effects in our very baptism: the heavens then, (as is were) opened unto us, and the Holy Ghost then descended upon us„ and then were we consigned to the inheritance of sons, in whom the Father, through the Son, is also well pleased. O my soul, what a blessing is there in the baptism of Christ! And how mayest thou suck and be satisfied, if thou wilt put thy meditation to the right use? The baptism of Christ is a field of flowers, wherein is a world of privileges, as justification, adoption, regeneration, sanctification, glorification. O then fix thy soul, at least on some of these flowers, and leave them not without carrying some honey away with thee: If thou art in Christ, thou art baptised in his death, and baptised into his baptism; thou partakest of the fruit and efficacy, both of his death, and life, and baptism, and all.
3. Consider the fasting and temptation of Christ in the wilderness. Now we see what manner of adversary we have, how he fights, how he is resisted, how overcome: in one assault, Satan moves Christ to doubt of his Father's providence, in another, to presume on his Father's protection; and when neither diffidence nor presumption can fasten upon Christ, he shall be tried with honour: and thus he deals with us, if he cannot drive us down to despair, he labours to lift us up to presumption; and if neither of these prevail, then he brings out pleasures, profits, honours, temptations on the right hand, which are indeed most dangerous. O my soul, whilst thou art in this warfare, here is thy condition, temptations, like waves break one in the neck of another, if the devil was so busy with Christ, how shouldst thou hope to be free? How mayest thou account, that the repulse of one temptation will but invite to another? Well, but here is thy comfort, thou hast such a Saviour, Heb. iv. 15, 16. "As was in all things tempted in like sort, vet without sin; how boldly therefore mayest thou go to the throne of grace to receive mercy, and to find grace to help in time of need Christ was tempted that he might succour them that are tempted: never art thou tempted, O my soul, but Christ is with thee in the temptation: he hath sent his Spirit into thy heart to make intercession for thee there; and he himself is in heaven, making intercession and praying for thee there; yea, his own experience of temptations hath so wrought it in his heart, that his love and mercy is most of all work when thou art tempted most. As dear parents are ever tender of their children, but then especially when they are sick and weak, and out of frame; so, though Christ be always tender of his people, yet then especially when their souls are sick, and under a temptation; Oh, then his bowels yearn over them indeed.
4. Consider Christ's first manifestations by his several witnesses; we have heard of his witnesses from heaven, the Father, Son, and Holy Ghost, and of his witnesses on earth, the Baptist, his disciples, and the works that he did in his Father's name; and all these witnesses being lively, held forth in the preaching of the gospel, they are witnesses to us; even to this day is Christ manifested to us, yea, and if we are Christ's, even to this day is Christ manifested within us. O my soul, consider this above all the rest! O it is this manifestation within that concerns thee most, Gal. iv. 6. "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts." If Christ be not manifested in thy heart by his blessed Spirit, thou art no son of God; and therefore the apostle puts thee seriously on this trial, 2 Cor. xiii. 5. "Examine yourselves whether ye be in the faith; prove yourselves; know ye not your ownselves, how that Christ Jesus is in you, except ye be reprobates?" Is Christ manifested in thee? Surely this is more than Christ manifested to thee; the bare history is the manifestation of Christ unto thee; but there is a mystery in the inward manifestation. The apostle speaking of the saints, he adds, Col. i. 27. "To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory." Oh the riches of the glory of this mystery! Consider it, O my soul, God might have shut thee up in blindness with the world, or he might only have given thee parts and gifts; or at most he might have enlightened thy reason, to have taken in the outward notions of the gospel: but hath he revealed Christ in thee? Hath he let thee see into the wonders of his glory? Hath he given thee the light of his glory within? Oh, this argues the witness of Christ's Spirit! This only the experimental Christian feels. Chrysostom, sometimes speaking of the more hidden and choice principles of Christianity, he useth this phrase, Sciunt initiati quid dico, "Those that are initiated or admitted into our mysteries, know what I mean:" So may the ministers of Christ, preaching of these inward manifestations, say, Sciunt initiati, etc. It is only the spiritual man can know these things, for they are spiritually discerned. O my soul, meditate on this until thou feelest God's Spirit working in thy spirit these inward, gracious, glorious manifestations. "It is Christ in thee is the hope of glory."
5. Consider Christ's whipping the buyers and sellers out of the temple. Sometimes, O my soul, thou art in secret, and sometimes thou art in the assemblies of God's people; and if thou art in duty, wheresoever thou art, consider the especial presence of Christ; and what is that but the presence of his Spirit, and the presence of his angels?
(a). The presence of his Spirit: this we know by his working in us; certainly the Spirit doth not only hover over us, but worketh in us: how in us? I answer, by his quickening, feeding, cherishing, healing, mollifying, melting, comforting. In this manner he works in us when we are in ordinances. Why now is he (I hope) riding with triumph in the midst of the assembly; now is he in his chariot: in his throne; in the hearts of his people: and therefore away, away with all buyers and sellers out of that temple of the Holy Ghost.
(b). The presence of Christ is the presence of his angels; as a king is where his court is, so is Christ the King of kings, especially present where his blessed angels pitch their tents. And the presence of angels is worthy (O my soul) of thy consideration. Certainly they are ministering spirits, that have a work to do upon thy inward man: I grant the Spirit of Christ can only enlighten the understanding, and determine the will effectually; it is he only can bend and turn, and form the mind which way soever he pleaseth; but the angels can speak also to thy spiritual parts; and though the spirit only determine, yet their speaking carries a power with it.
By way of digression, it is a fine skill to know how the angels can speak to us, and how we may know when they speak, and how we may discern what is spoken by the immediate inspiration of the Spirit, and what by the mediation of the angels.
(i). How do the angels speak to us? We must conceive if we understand this;
- That the images, or phantasms of things received by the outward senses, are kept and preserved by the inward senses, as the species of sounds of shapes, or whatsoever else.
- That the images or phantasms so kept, may be so moved by our spirits, or humours, or some extrinsical things, as that they may move the fancy, and provoke it to represent, and conceive such things as neither appear, nor are at that time perceived by any outward sense at all: --
- This appears, In our ordinary course, as we can sit in the dark, where we hear and see nothing, and yet there we can multiply a fancy in infinitum by an act of our own will.
- This appears in our dreams, when though we hear or see nothing, yet the humour can stir up the memory of things, and provoke our fancies to the apprehension of this or that.
- This appears also in sickness, which altereth the body, and the humours, and so troubling the fancy, it begets strange fancies, and makes dreadful and fearful representations unto us.
- Now, this we must know, that whatsoever an inferior power can do, that a superior power can do much more; whatsoever an act of our own will, or natural dreams, or preternatural sickness can do, that the angels can do more orderly and efficaciously: they know exactly how the spirits and humours must be moved, that the images or phantasms may be applied to such or such conceptions or apprehensions, most accommodate and fitted for the knowledge of what truth they would suggest. So that to me here is the difference between the converse of men and angels; men can speak to our understandings, by the mediation of our external senses, but angels go a nearer way to work, and speak to the internals first of all; they do no more but come into the memory, (the treasurer of all our phantasms and imaginations) and there make such and such compositions, even as they please; and then the understanding takes them off and reads what is written, without more ado.
(ii). How may we know when the angels speak to us? I confess it is an hard question, and easily it cannot be solved; only some conjecture we may have, as in a case of evil; thou art in a way of sin, and near to fall into it; it may be on a sudden thou hearest within thee some contrary whisperings, which also are above the whisperings of a natural conscience, common to the wicked: or in case of good, it may be on a sudden thou hearest within thee, some independent supernatural persuasions and reasonings to this or that good, or to this or that object, which may more easily lead thee to choose the good. In these cases thou mayest conjecturally think that these whisperings or motions are of the angels of God. Boddin tells a story of one who desired of God a guidance and assistance of an angel; and accordingly he had sensible manifestations of a spirit that assisted him, and followed him till his death; if in company he spake any unwary words, he was sure to be advertised and reproved for it by a dream in the night; or if he read any book that was not good, the angel would strike upon the book, to cause him to leave it.
(iii). But how should we discern what is spoken by the immediate inspiration of the Spirit, and what by the mediation of the angels? Here indeed we are at a stand, and therefore my best resolution is that of Calvin, "That in such secrets we should keep one rule of modesty and sobriety, and that we should neither speak, nor think, nor yet desire to know any other thing than such as hath been taught us God's word." I know not any great use there may be of this question, and therefore I shall not amuse myself in giving any account of it, only these remain as sure truths.
- That the things communicated to our inward man, (I mean those inward motions and suggestions to holiness and obedience) are frequently and usually by the administration of angels.
- That the same things communicated to our inward man, are ever originally and primarily from the Spirit of Christ; and hence it is, that commonly we put them all on that score, we give them all to Christ's Spirit.
- That it is proper to the Spirit to enlighten the understanding, and to determine the will effectually: the angels are but cisterns, the Spirit is the fountain; the angels may speak and move us to our duties, but the blessing, the efficacy is of the Spirit; and in this respect, we leave to Christ and his Spirit the all in all.
Well then, O my soul, consider, (especially in church assemblies, and in the enjoyment of ordinances) the especial presence of Christ, in the presence of his Spirit, and in the presence of his angels: What, dost thou feel any stirrings, actings, movings in the Spirit? Dost thou feel any quickening, warming, feeding, cherishing, healing, mollifying, melting, comforting, strengthening in thy inward parts? Say then, "Surely the Lord is in this place," Gen. xxviii. l6, 17. "This is none other but the house of God, this is the gate of heaven." O here is the Spirit, and here is the angels, ascending and descending; and therefore avoid Satan! avoid all profane thoughts, and earthly mindedness! avoid dullness, deadness, drowsiness! avoid looseness, lasciviousness, and all irreverence, "Because of the angels," 1 Cor. xi. 10. And because of the Spirit; and because of the especial presence of Christ, which includes them both.
6. Consider the preaching of Christ, O the admirable sermons of this great prophet? The spouse tells us. Cant. v. 13. "His lips like lilies dropped sweet smelling myrrh." His doctrine was sweet as the lilies, and sound as the myrrh. "His lips were like lilies that cast forth a sweet swelling savour," They were full of heavenly grace and sweetness. Grace, saith the Psalmist "was poured into his lips, and they dropped sweet smelling myrrh," Psal. xlv. 2. The nature of this herb, is to keep from putrefaction: as it is sound itself, so it makes other things sound: error is of a putrifying nature, corrupting and defiling the soul; but the doctrine of Christ keeps the soul sound; it is the soul's preservative, it keeps the soul free from all corruption and defilement. See here the prophetical office of Christ held forth in similitudes, his lips were ever dropping, distilling, publishing sweet and sound truths. -- Read and peruse those sermons he hath left on record, yea, ruminate and meditate on them in order to piety and an holy life. How sweet was the first sermon of Christ, Matt. iv. 17. "Repent, for the kingdom of heaven is at hand?" and how spiritual was that sermon of Christ, John iii. 3. "Except a man be born again he cannot see the kingdom of God." It may be thou art a doctor, a master of Israel, thou art a learned scholar, thou art a man of parts and abilities in other things: it may be thou hast read so long in the Bible, thou hast heard so many, and so many sermons, etc. But, ah, miserable soul, it may be all the work is to do still within. Come, say this sermon of Christ unto thine own soul, "Unless I be born again, I cannot enter into heaven." Born again! O Lord, what is that? Was ever such a thing done upon me? Was ever I cast into the pangs of a new birth? And continued I in those pangs until Christ Jesus was formed in me? Are old things done away, and are all things now become new? Is the old man, the old lusts, the old conversation quite abandoned and left? Are my principles new? My aims and ends new? My life and conversation new?" Thus I might paraphrase on all the sermons, but I intend brevity: only consider, O my soul, as if this sermon and all the rest had been preached to thee: relish Christ standing by thee, and opening his mouth, and teaching thee thus and thus: surely there is a speaking of Christ from heaven, Heb. xii. 25. "See that ye refuse not him (saith the apostle) that speaketh from heaven." And besides, he hath his ministers here on earth, and they are daily preaching over these sermons of Christ, again and again; they preach such things as were "first spoken by the Lord himself" Heb. ii. 3. "They beseech, and pray thee in Christ's stead," 2 Cor. v. 20. O then, "Meditate on these things, and give thyself wholly to them, that thy profiting may appear to all," 1 Tim. iv. 15.
7. Consider the miracles of Christ in pursuance of the doctrines delivered in his blessed sermons. Here is a world of matter to run over; such miracles were done by Christ as never man did before. Moses indeed smote the rock, and the waters gushed out, but he could not turn that water into wine, Elisha raised a child that was dead to life; but Jesus raised one that had been dead four days, yea, who was buried and corrupted: Elias and Samuel, and all the prophets, and the succession of the high priests in both the temples, put all together, never did so many, and so great miracles as Jesus did; he turned water into wine: he healed the nobleman's son even at the point of death; he cured the lepers by his touch; he made the lame man to walk; and the crooked limbs to become straight: he made habitual diseases, and inveterate of eighteen years' continuance, and one of thirty-eight years, to disappear at his speaking, even as darkness at the brightness of the sun; he fed thousands of people with two small fishes and five loaves: he cast out devils, and commanded them whithersoever he pleased: he restored sight to the blind. In a word, he did such miracles as no man else ever did; and the poor blind man proved it by an instance of himself, John ix. 23. "It was never heard that any man opened the eyes of one that was born blind." O my soul consider of these miracles, and believe that doctrine which was ratified with arguments from above! how shouldest thou but assent to all those mysterious truths which were so strongly confirmed by an almighty hand? -- What dost thou think a meditation needless in this respect? Art thou fully satisfied of the truth of the scriptures? It is well: I hope thou art; and yet who knows how soon thou mayest be put to it by an enemy, or a strong temptation? One can tell us in print, "Some are now talking of a toleration of all religions;" and some desire that the Jews may have a free commerce amongst us; it is good therefore to he well armed at this point; and the best argument to prove the verity of the gospel, next to the inward testimony of the Spirit, is this demonstration or common place of the miracles of Christ.
8. Consider Christ's ordination of his apostles, Luke vi. 13. "He chose twelve, whom he named apostles;" and what was the office of these apostles, but "to go and teach all nations?" Matt, xxviii. 19. The gospel was first preached in Jewry, but afterwards the sound of it came unto us, Micah iv. 2. "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem." Gildas affirms plainly, "That Britain received the gospel in the time of Tiberius, under whom Christ suffered: and that Joseph of Arimathea, after the dispersion of the Jews, was sent of Philip the apostle from France to Britain, and here remained in this land all his time. Nicephoros adds, (Niceph. l. 2. c. 40.) That "Simon Zelotes did spread the gospel of Christ to the west ocean, and brought the same into the isles of Britain." Howsoever it was brought hither, of this we are sure; that Christ was first discovered to his apostles, and from the apostles was discovered to our forefathers, and from them unto us, and from us will be the discovery to others to the end of the world. O the goodness of God In Christ! What? That "repentance and remission of sins should be preached in his name beginning at Jerusalem, and afterwards among all nations," Luke xxiv. 47. Of what near concernment, O my soul, is this to thee? What art thou but a sinner of the Gentiles? Understand that term; when the apostle would express the greatest sinners that the world had, he calls them "sinners of the Gentiles," Gal, ii, 15. Why? The Gentiles knew not God, the Gentiles were unacquainted with Christ, the Gentiles walked in nothing but sin; O then what a love is this, that God should ever have a thought of good will towards thee? Surely this is one of "the great mysteries of godliness, God manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles," 1 Tim. iii. 16. What? That sinners, and the worst of sinners, should be made the subjects of the utmost discovery of Christ and of the gospel of Christ? This is a mystery indeed; had Christ sent his apostle to proclaim the riches of his grace to some Jews only, or to some unspotted souls among the Gentiles (if any such were) whose hearts might presently have fallen down before it; this had been something suitable, but, that sinners of the Gentiles, that children of wrath should be the subject of this great design, O the mystery! q.d. "Go, my apostles into all the nations of the world; and amongst them all go into Britain, into that corner of the world, England, and there open the mystery of Christ, there preach life, and reconciliation, and redemption, and glorification to those poor souls; lay you (or at least some of you) the foundation of the Christian faith amongst those heathens, those sinners of the Gentiles: and after you, I will raise up some other ministers of the gospel to confirm the same: yea, in the last times, I will raise up many worthies, as Jewel, Usher, Downham, Perkins, Hooker, Rogers, Shepherd, Bolton, Ash, Whittaker, etc. Who shall be as bright stars in the firmament of that church: and after them will I raise up others to discover this great design to their generations amongst whom shall live such and such men, such and such women." (And herein, O my soul, think of thyself, and, if thou wilt, of thy own family and relations) "for I owe a good will towards England; it shall be said of England, as sometimes of Zion, Out of England, the perfection of beauty, hath God shined," Psal. 1. 2. O my soul, how shouldst thou be ravished in this one meditation! What? That Christ should cause the Sun of his gospel to come into this Zodiac, and that now in these latter times (when that Sun is set in Zion, where it first arose) it shall make a noon with us, and shine more brightly here (for ought I know, or can yet learn) than in any other nation, country, kingdom, throughout all the world, Rom. xi. 33. "Oh the depth of the riches both of the wisdom and counsel of God; how unsearchable are his judgments, and his ways past finding out?"
9. Consider Christ's reception of sinners. He sent forth his apostles to call them in, and if they would but come, how ready was he to receive them? This was Christ's errand from heaven, this was the work he came down to do, John vi. 38, 39. "I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which lie hath given me I should lose nothing." He must receive all his Father gives him, but he must lose none; Christ must give an account to God the Father of all which he hath given him, and this will be his account, John xvii. 12. "Those that thou givest me I have kept, and none of them is lost." Ah, poor soul! Why shouldst thou despair because of sin? Look on Christ as spreading out both his arms to receive thee to him; look on the gracious nature and disposition that is in Christ; look on the office of Christ: it is an office of saving, and showing mercy, that Christ hath undertaken; it is an office to receive sinners, yea, to "seek, and to save that which was lost," Luke xix. 10. To bring Home straying souls to God, to be the great Peacemaker between God and man; to reconcile God to man, and man to God, and so to be the Head and Husband of his people. Certainly the devil strangely wrongeth many a poor troubled soul, that he can bring them to have hard thoughts and suspicious thoughts of Jesus Christ. How can they more contradict the office of Christ! How can they more contradict the gospel description of Christ, than to think him a destroyer of his creatures, one that watcheth for their haltings, and one that hath more mind to hurt than help them? Away, away, with all prejudicate opinions! Resolve, O my soul, to throw thyself on him for life and salvation; why, if thou wilt but come, he hath promised freely to make thee welcome: all the day long he stretcheth out his arms, and would fain gather thee and others into his sweet embraces.
10. Consider the easiness of his yoke, and the lightness of his burden. Many a one is willing to take Jesus as their Saviour, but they are unwilling to take him on his own sweet terms: Oh, they imagine it an hard task, and an heavy burden, "Who may endure it?" It was otherwise with Christ, Psal. xl. 8. "I do delight to do thy will, O my God;" and it is otherwise with Christians, for "his commandments are not grievous," saith John, 1 John v. 3. And therefore David calls on others to try this truth, Psal. xxxiv. 8. "Oh taste, and see how good the Lord is." It is said of Mr Sanders, that a little before his death and martyrdom, he told his wife, "That he had no riches to leave her, but that treasure of tasting how sweet Christ is to hungry consciences: and of that, (said he) as I feel some part, and I would feel more, so I bequeath it unto thee, and to the rest of my beloved in Christ," Act. and Mon. Folio 1361. O my soul, if thou canst but taste, thou would find a world of sweetness in-Christ's ways; there is sweetness in the word, Psal. cxix. 103, "How sweet are thy words to my taste, yea, sweeter than honey to my mouth?" There is sweetness in prayer. Hast thou not known the time that thou hast touched the hem of Christ's garment, and tasted of the joys of heaven in prayer? Hast thou not seen heaven cleft, and Christ sitting at God's right hand? Rom. x. 11. "Surely the Lord is rich to all them that call upon him." There is sweetness in meditation: some call this very duty, the saints' pastime, which recreates and perfumes the tired spirits: Now, O my soul, thou art in the exercise of this duty. now thou art in the meditation of the easiness of Christ's burden, and of the sweetness of his ways. Tell me, is there nothing of heaven in this meditation? Is it sweet, or is it bitter to thy soul? Thou mayest read in scripture of many admirable effects of meditation, as that it confirms our knowledge, Psal. cxix. 99. "I have more understanding than all my teachers, for thy testimonies are my meditation:" That it inflames our love, verse 97. "Oh, how love I thy law? It is my meditation all the day." That it casts a sweet influence on our lives, verse 15. "I will meditate on thy precepts, and have respect unto thy ways." What, is it thus with thee? Canst thou say, with David, Psal. civ. 34. "My meditation of him shall be sweet?" And Psal. xciv. 19. "In the multitude of my thoughts within me, thy comforts exceedingly delight my soul." Why then, thou hast truly tasted of God's goodness, thou hast actual discoveries of the sweetness of God's ways; thou hast experienced this truth, that "his yoke is easy, and his burden is light," Matth. xi. 30. "That his ways are ways of pleasantness, and all his paths are peace," Prov. iii. 17. Oh, if men did but know what ravishing sweetness were in the ways of God, they could not but embrace them, and esteem one day's society with Jesus Christ" (as Caracciolus did) "better than all the gold in the world."
11. Consider the holiness of Christ's nature, and the holiness of Christ's life.
(a). For the holiness of his nature, if thou couldst but clearly see it, what work would it make in thy breast? Christ's inward beauty would ravish love out of the devils, if they had but grace to see his beauty; yea, he would lead captive all hearts in hell, if they had but eyes to behold his loveliness. O what a flower? What a rose of love and light is the Lord Jesus Christ? Cant. v. 10. "My beloved is white and ruddy, (said the spouse) the chiefest of ten thousands." Summon before Christ, fair angels, glorified spirits, the azure heavens, the lightsome stars, all the delicious flowers, gardens, meadows, forests, seas, mountains, birds, beasts, yea, and all the sons of men, as they should have been in the world of innocency, and let them all stand in their highest excellency before Jesus Christ, and what are they? The saints in glory now, "see the face of Christ," Rev. xxii 4. i.e. They see all the dignity, beauty that is in Christ; and they are so taken with his sight, that they do nothing else but stare, and gaze, and behold his face for ages, and yet they are never satisfied with beholding; suppose they could wear out their eyes, at the eye-holes, in beholding Christ, they should still desire to see more. O this loveliness of Christ ravishes the souls of the glorified; how is it, O my soul, that thou art not taken with this meditation? But;
(b). Go from the holiness of his nature to the holiness of his life, it may be that will make deep impressions on thy spirit; consider his charity, his self-denial, his contempt of the world, his mercy, his bounty, his meekness, his pity, his humility, his obedience to his Father. A fruitful meditation on these particulars, cannot but cause some resemblance within, and make thee like Christ. O the wonder, that any should disclaim the active obedience of Christ, as to his own justification! Away, away with these cavils, and consider the obedience of Christ in relation to thyself, Gal. iv. 4. "God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." It is a sweet note of Dr Andrews, "Christ made under the law, i.e. under the whole law, the one half of the law, (which is the directive part) he was made under that, and satisfied it by the innocency of his life, without breaking one jot or tittle of the law, and so he answers that part, as it might be the principal: the other half of the law, (which is the penalty) he was under that also, and satisfied it, by suffering a wrongful death, no way deserved or due by him; and so he answered that part, as it might be the forfeiture.
But if we come now to ask, for whom is all this? It is only for us, that we might be redeemed and adopted; redeemed from all evil, and adopted or interested into all good" If this be so, O who would, for a world of gold, lose the influence and the benefit of Christ's active obedience? Consider of this, O my soul, till thou feelest some virtue to come out of Christ's life into thyself.