AN OLIVE-LEAFE OR, A Bud of the Spring. VIZ. CHRIST'S RESURRECTION, and its end, viz. The conversion of Sinners, and a Christians complete Relief.  
Opened by NICHOLAS LOCKYER, Minister of the Gospel.  
Why seek ye the living among the dead?  LUKE 24.5. 
If ye be risen with Christ, seek those things which are above.  COL. 3.1. 
I shall be satisfied when I awake with thy likeness.  PSAL. 17.15. 
Old things are passed away, behold all things are become new (saith a holy man of our State) in Christ's resurrection. Cyril Tom. 1. de adoratione in spiritu & veritate, lib. 17. treating upon the First-fruit-offering, which he applies to the Resurrection of Christ. p. 610.  
Printed by E.G. for J. Rothwell, and are to be sold at his shop at the sign of the Sun and Fountain in Paul's Churchyard near the little North gate. 1650.   

To all the Lords people: Grace and peace by our Lord Jesus Christ, be multiplied.  
'tIs my work as a man, more as a Christian, most of all as a Minister of the Gospel to search out the secrets of the Gospel, in their notion and operation. Certain persons were appointed to stand upon Mount Gerizzim and bless, and yet nothing they did this way is mentioned: and certain others appointed to stand upon mount Ebal and curse, and what they did this way set down particularly and largely 
* 〈◊〉 D●… 〈◊〉 12, 13, 14.  Is God more apt to curse then bless? Why Solomon should make all the instruments of the Temple of Gold, and mention them particularly to the very hinge, and never mention the Ark; doth this abide Wood, when all the rest Gold? or is Wood as splendid, and as precious as Gold? The Scripture is full of these Secrets, as to the notion of truth: but, O how full of secrets is truth in its operation in our hearts! In this latter I am most a Student, and yet lest a Proficient; though I have but little skill in the notion, yet fare less in the mysterious operation of the Gospel. What experiences Christ hath imparted, in much love, I here present unto you: they may be much added unto, by heavenly influences proper and peculiar to every Christian Reader, and by his own travels in these ways of wisdom. We are called little ones: and indeed so we are whilst here, little in all things but ignorance and impotence. Yet we little ones have great ones waiting upon us, and these have more privilege than we whom they wait upon, which is another secret, for they always behold the face of our father: 
* Matth. 18 10.  which if we could do too, we should in his light see light, understand all mysteries and all knowledge, all truth in notion and operation: which should make us wait for the appearing of Christ, and long till this change come, that Lords have as much as their servants which attend upon them. Blood carries the life and the exquisite spirit and sense of nature with it, and yet hath not sense nor feeling itself: so truly is it with us Ministers, we are the Salt of the earth, the blood and spirit of the World, such as carry exquisite spirit and sense through the mystical body, and yet feel just nothing (upon the matter) ourselves. which makes us so short of what we should be, in the revelation of the mysteries of the Gospel; I speak in this, principally of one, who hath his births in divine things, to much out of due time and due measure, yet hath to bless God, that I can condemn myself. The more Heavenly in our lives, the more the best knowledge falls in of itself with us. Living creatures which lie hid in the earth long, for a great part of the year together, have (we say) no blood, or very little, a drop or two about the heart. If our souls lie hid in the earth much (as these times tempt this way) you will have little good blood or spirit in you; a drop about your heart to keep you from Hell hereafter, and that will be all; not enough to keep you from many Hell's here: much less will you have so much blood and brave spirit, as to search and find the deep things of God belonging to your peace, crown, and glory. The wind at one point of the Heavens, and at one season of the year, is called a Husband to all things which spring upon the face of the earth, 'tath in it then such a spirit of generation and nutrition: 
Favoni●… à favendo, bi● vini●… vocat●●.  this wind makes all things in this season so smile upon us: and this wind blows all the year long, and is still with us, whilst we have our conversation in Heaven. Oh how sweetly, how generatingly doth that wind which blows where it listeth blow upon us who are in all our ways travelling homeward! Several things you will find, Christians, in this book; some, about Christ's resurrection: the blooming of this Tree is judged by some, to have been in the Spring; if at the fall, yet then do some Trees bloom again. I have seen ripe fruit and blossoms together, so is always on Jesus Christ that tree of life, ripe fruit for any to feed on, at any season, and yet vigour still Budding and blossoming again for more. This work speaks that miracle repeated, a dry rod blooming and bearing Almonds: one blossoming at the fall; one after many plunges raised, to give witness, and set seal to Christ's resurrection. You whom I know and much love, well understand my often infirmities, and so at what after season I blossom and bear; and therefore will (I hope) for rarity sake, keep these blossoms, and small fruits, to admire Christ the orderer of all times and seasons, who can make Spring when he will, and in what he will.  
Yours in the bowels of Jesus Christ, and labours of his everlasting Gospel, Nicholas Lockyer.   

To the Reader.  
HIs grace bestowed upon me was not in vain. 
1 Cor. 15.10.  This Scripture, Christian Reader, makes much impression upon my Spirit. The dew of Christ's youth falls little upon my heart, yet I receive more than I give: but little is mine in all, yet much (if God hath not judged it too much) because in vain. A little of the true Treasure is too much to lie dead, yet so it doth very much in my heart; I wish it may not be so in thine. If one had much he might do much; but when little, one can do nothing. We are unthrifty to get, and then make excuse for an unprofitable life, that we have nothing to impart. I confess that to have and to use are two distinct gifts; yet plenitudes will constrain vent, dropping, and leaking, and so wear bigger passage, by a continued still power pushing within. I am indeed in a strait, whether it be grace in vain for me to be silent, or to speak in print to all the world, who can speak so little to any purpose, to a fare narrower compass and capacity. Let my weakness (Christian Reader) be covered, and Christ in a manger be beautiful to thee, and offer the myrrh of thy soul unto him, in what mean dress soever thou find him: gather up the fragments and crumbs of his Table, let nothing be lost; then his grace in this weak work will not be in vain. I am truly of his opinion who was rather willing to beautify Italy, than his own house; if Christ may increase in his honour, though I decrease in mine, I have my end. All things should be done in conscience of duty, 
Neque si ●ec●●● agas apud, neque si cum altero coni●abas, vacare officio potest. The Badger is called in Hebrew Shesh because he hath six spots.  whether to the Commonwealth, or to one's Family, or to one's self alone, yea and when alone: So indeed is this little work done, in much duty and conscience, to Christ's glory, and the good of poor souls. Thou wilt find the Printer, the Author, a Badger, with more than six spots: yet Badgers spotted skins were accepted to the use of the Tabernacle: so let these spotted labours of us thy friends be accepted, to the use and benefit of thy precious soul.  
Thine in the Kingdom, and patience of Christ, NICHOLAS LOCKYER.   

To all the Lords people, grace and peace by our Lord Jesus Christ be multiplied.  
YE are called a flock of holinesses. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctitatum pecus. Ezek. 36.38.  Blessed is that people, whose popularity is rather in graces then in persons; in flocks and troops of holinesses, rather than in flocks and troops of men. Holiness puts every person in the ninth place, and makes him an hundred millions in number; by which account a few flocks of holinesses would be an innumerable company of men, God's Host, Mahanaim, bina castra, two Hosts, ten Hosts, ten thousand Hosts. Flocks of holinesses are not only numerous, but glorious. Flocks of Flowers in the spring, flocks of Pearls like Pebbles upon the Seashore, all facing the Sun; yea or flocks of Suns looking forth like the morning, from several serene parts and points of our Horizon, and all facing one another, not so glorious as flocks of holinesses facing Christ, and Christ them. The shepherd is not smitten, but smiled on now, and yet these flocks of holinesses are scattered. Our Princes (as the Prophet speaks) not altogether Kings, 
Isa. 10.8.  but altogether servants and slaves to divers lusts: instead of so many Vines, 
Isa. 7.23.  so many Brambles, as the same Prophet speaks; through the wiles of that wicked one, and the just judgement of God. The root of this bitterness hath lain hid long, and been that. Achan which hath troubled us, to wit, a heart not perfect with God, denying the power of what we profess. The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 1 Cor. 13.12.  a riddle, and so is the heart: and yet if either be hid, we perish; I fear both (though these times of much light) lie hid; such sad perishing of leaf and tree could not else be.  
Spiritual inspection is the subject of this piece presented to you; if it may lay open to you, what hath laid open you to others, will be matter of blessing God and his, poor servant, who hath his work to unravel riddles, and tread out labyrinths with the thread of the Scriptures, and finds only this light to discover darkness. If a man will be safe, he must obey necessity 
*  omnes, intelligans fi salvi esse velint, necessitati p●tendum. full.  The Scripture and thine own heart, are two necessary things to be searched; cast off the study of these, and you cannot be safe. Obey necessity, read two Volumes over and over all the days of thy life, the written word and thine unwritten heart; the one riddle unriddles the other: the Volume without opens the Volume within, and is a Glass to bring Christ and the soul face to face. The trial of our faith is precious, whether by the rod or by the word: by both grace is refined much, which is very precious to a sincere heart. Comparing ourselves oft with Christ shames us, humbles us, conforms us, and so derives his beauty whom we so intensely look upon, which is a pleasant translation from deformity unto beauty and glory. 
Imbecillitate alierum non nostra virtute valeamus, saith Tully of taking those who tyrannixed, who made many Laws, & proximae quaeque dutiores, and the last still worst:  By the weaknesses of others, and not by our valour do we prevail, saith a great Statesman. So truly may I say, by our weaknesses, sloth, carelessness, the devil more prevails, then by his own strength simply considered, though a creature very strong. We so cut off our own locks, and cast off our own mercies, our own armour, and walk naked, laying aside Ordinances, Scriptures, and all close conversation with God and ourselves, that satan slays us heaps upon heaps, with the jawbone of an Ass, with any rotten foolish thing, carries us captive at his will.  
Much confusion is now amongst us, of which God is not the author, but satan and ourselves. Unsoundness swells: the heart lifted up, falls under the power of darkness, the devil, and all confusion. Take heed Christians of hypocrisy, its property is pride: pride puffes up, and then God pulls all down to worse than nothing: a little of this leaven leavens the whole lump: be purging out therefore daily, every little of this leaven, that when satan and temptations come, they may find nothing (if possible) of hypocrisy in you. Lie at those breasts which give sincere milk. Let your souls conceive by pure streams. Persons who venture in preaching, do not you venture in hearing. 'tis a venturous age, such as no eye ever saw more, and less laid to heart. Among all wonders amidst us, this is surely the greatest, that there is not yet shipwreck of all, considering how venturous all are, and of and to what parts. In that ministry in which you cannot see yourselves, surely you cannot see Christ, how much and how oft so ever he may be named, as 'tis true è contrà. Grievous wolves are entered in among us, tearing and rending all that is hopeful; the sense of this makes me to complain, not any bodies doing well. Such who take not honour to themselves, but are called, the meanest in the body under the conscience and assistance of this, may be a blessing to his brethren below and above him. Grievous Wolves are entered in, & the more grievous because of our own selves, 
Acts 10.30  as the Spirit of God hath foretold; and of these would I could warn you night and day with tears. Wild beasts are abroad, never more, nor more grievous, and yet we are loath to believe that it is evening, or any thing inclining unto Sunset: if in spirituals we were as promising as otherwise, I ●hould think so to. I look for much good, but not in such ways as many of us take. If wounds in the body be no vent for the rottenness, pride, and filth of our souls; if misery be unsanctified, it becomes like theirs below, everlasting. If we yet do wickedly, and deal hypocritically with our God, who hath brought us out with a strong hand, from the Iron yoke, and the burning brick-kiln, surely seven times more will misery multiply upon us until we die, because we have despised him which speaks from Heaven, and as much from Heaven, and from that excellent glory (I think) as to any of the Gentile world. A perverse spirit God hath mingled amongst us, that we can neither smite nor smile with God, we can neither mourn nor dance to him, which doth thus to us: which spirit is no small judgement, but is as the nerves of the whole body loosened; and then how all should hold together long, is unlikely. God magnifies his grace. 'tis true: but not always to be abused. We may lean upon grace, but not trample it under foot; God will distinguish between these two, if we cannot. Let's all lean upon our beloved: but what's more and inconsistent with this, proceedeth from the guile of our spirits, and that wily one, and will be a Spider's Web, and make the shame of our nakedness to appear in the day of his appearing, who is the searcher of all hearts: which apparition he loves and waits for, who is till then  
Yours in the labours, travels, and bonds of the Gospel, Nicholas Lockyer.   


A Table of the principal things contained in this TRACT.  
THat priority in Spiritual things is a dignity page 3.  
'tis the fruition of a Virgin-love ib.  
Tath more evidence of love with it, and more certainty p. 4, 5  
It should much work upon our hearts, to be of the first which enjoy favour in the greatest things p. 6  
The resurrection of Christ is the foundation of man's salvation p. 7  
Upon the resurrection of Christ bears the confirmation of God's oath to the elect, for the accomplishment of their eternal good p. 8  
Upon the resurrection of Christ bearea the infallible determination of Christ's state as the natural Son of God p. 9  
Upon Christ's resurrection bears his instalment to Mediatorship p. 10  
Upon the resurrection of Christ bears the converting vigour of all visible Ordinances p. 12  
Christ's resurrection is a seal of the resurrection of all, good and bad, and that all shall come to judgement p. 14, 15  
The day of judgement will be dreadful to the wicked, for several reasons p. 16  
The danger of such doctrines as overthrow the resurrection p. 19  
Christ's resurrection much for the consolation of the godly. We are delivered from the guilt of sin p. 20  
From the power of sin p. 24  
From the rigour of duty p. 26  
Christ being risen, he is improving his raised state to our good in the world to come p. 29  
What we should infer to ourselves (who are the people of God) from Christ's resurrection, respecting the world to come, see p. 29, 30  
Christ precisely called to be the messenger of the covenant p. 33  
Christ's unction, and how his unction upheld, to be present and equal, always alike to all things p. 33, 34  
What Christ's blessing of man properly is p. 37  
The conversion of the Jews will not be universal, strictly taken p. 38  
Christ not sent to turn every one of the Jews p. 42  
Universal grace ungrounded p. 43, 44  
The Scriptures which would contradict themselves, by the doctrine of universal redemption p. 44  
Objections about universal redemption answered p. 45  
It is Christ's proper work to turn sinners from their sins p. 48. A type of this p. 49  
Faith is conversion p. 49, 50  
Conversion but in part in this world p. 51  
The hardest work of a Christian is turning from his sins, and this bears upon the shoulders of Christ, therefore 'twil be done p. 52  
If this be the work of Christ to turn sinners from their sins, than sinners should not hinder him when about his work p. 54  
This being the work of Christ, let him not want work, present your sinful states unto him 55  
We are to be instrumental every one in our places, to turn sinners from their sins p. 57  
How persons in authority may be very useful this way p. 58  
That men of power should endeavour the conversion of the Jews: Scriptures of much weight inciting thereunto p. 60, 61   

The Contents of the second Part.  
PRovidence of God to his people, various p. 72  
Prosperity of his providence p. 74  
The proceeding of God towards men seems sometimes to be without justice ib.  
God's people and the wicked are cautionated hence, lest they make ill use from this kind of providence p. 78  
Take heed of tempting God p. 83  
Labour to be quicksighted, to discern the providence, of God p. 85  
The works of God against the workers of iniquity shall be just p. 88  
Object. Wicked men bring forth evil devices Aus. p. 92  
When the works of God clear their righteousness against the unrighteous p. 93  
Admire not evil men in their advantages p. 96  
Take heed of smiting a godly man for his conscience 101  
Uprightness defined p. 100L  
Its symptoms p. 111  
Morning fittest time for duty p. 120  
Tender mercies are Christ's siniles p. 129  
Truth with its effects p. 135  
Continuance in grace is the being of grace 150  
Diligence in divine things make spiritually rich p. 172  
Use of Examination, to find out hypocrisy p. 186  
The perfection of our state consists in this, to receive much, and to do much p. 226  
Integrity conquers and crowns the soul, wherein it is p. 234  
The works of God, the more immediate, the more strong and operative p. 243  
The works of God the last medium to his end p. 245    

ERRATA.  
FOr principle p. 10. l. 19 read principally, for too read two, p. 74. l. 25. for handle read dandle, p. 78. l. 24. for weary read wary p. 111. l. 15.   

AN OLIVE-LEAFE: OR, A Bud of the Spring.  
ACTS 3.26. 
Unto you first God having raised 〈…〉 son Jesus, sent him to bless you, in turning away every one of you from his iniquities.  
THe Apostle Peter's preaching is set out in this Chapter, to whom directed, and with what winning wisdom man aged. To the Jews directed, and in a downright stile and phrase. Ye denied the holy one and the just, and desired a-murtherer, and killed the Prince of life, v. 14, 15. And yet wisely and winingly this Apostle makes their apology. And now brethrens I wots that through ignorance ye did it, as did also your Rulers: and also this more may be said for you, ye have but accomplished a fore-ordained thing; yea, a foretold thing, and that by the mouth of all his Prophets, v. 17, 18. repent therefore that your sins may be blotted out, and he shall send Christ to you, whom you have crucified, to serve you in these saving works; do not stumble at him, it is he which God spoke of by Moses, A Prophet shall the Lord your God raise unto you, v. 22, etc. And the same which Samuel and all Prophets after him spoke of: and then further adds, Ye are of the blood of those which thus prophesied, children of the Prophets, children of the same covenant. Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, etc. v. 22. ye being a firstborn, Christ the firstborn is first sent to you; to you first in his Prophets, to you first in his own person, to you first after his resurrection. Unto you first, God having raised up his son Jesus, sent him to bess you, in turning away every one of you from his iniquities.  
Grace, according to its manner of tender, and according to the nature of the thing itself, are the two parts of this verse, or the two things contained in this one Scripture: for its manner of tender, this Sun did first rise upon the Nation of the Jews; such a temporal station as a Nation, doth this term [you] here mean. To you first, etc.  
This Nation God form from the womb, as he saith, Isaiah 44.1, 2. (i) from the first man; out of one loin he made as many as the staries of Heaven for multitude. This Nation which he form from the womb, had the womb of the morning, the first tender of the dew of Christ's youth; which being mentioned here as a privilege and preferment, I note, Doct. That priority in Spiritual things is a dignity and honour. Who was in Christ before me, Rom. 16.7.  
'Tis the fruition of a Virgin love, and thus phrased frequently. The Lord hath trodden the Virgin daughter of judah as a Winepress; for these things I mourn, Lam. 1.1.5. What shall I liken to thee, O Virgin daughter of Zion? thy breach is as the sea, Lam. 2.3. Therefore called a Virgin, because the first whom God chose, and the first of all Nations which chose God, and were especially protected by him, from such as were destroyers.  
Priority in Spiritual things hath more evidence of love with it, and more certainty Tenders which come in the evening, are doubtful in their form, they look like the season in which they come, darkish. If God meant me good, why did he let me run so long, play the prodigal so long till I had spent all? and this a type of the Gentiles, and of this truth I am upon. 'Twas doubtful to the Prodigal how things would prove, when visitations from above began to present themselves to his spirit. If God meant me children, why did he stay so long till the evening of my life, and she laughs: and this another type, and applied to the Gentiles by the Prophets. What comes in the evening, hath not with it such a present evidence of love, but rather of the contrary. See an illustration of this Exod. 16.13. the Quails came in the evening which was a curse, and the Manna in the morning which was a blessing.  
Priority in spiritual things hath with it also a more certainty of kindness and goodness: between praesentia & futura, there is a great deal of difference in point of certainty, and so every one argues; A Bird that is caught is a more certain something then that in the field, which may be caught: a sinner pricked at heart, and turned to God now, is a more certain something then that which may fall out next Summer, next Sermon, or next year, as we count and put the order of certainties. A Nation that enjoys the Gospel at present, hath a more certain something than they which may enjoy it an hundred years hence, if we speak of certainty as we count, and put the nature of it: for concerning what is behind, and yet to come, we still are apt to question, will it be? will it ever come? every one at first sets forth good Wine; but that good Wine should come at last, is not according to the law of custom and order so ordinarily expected.  
Use. If priority in good things be a privilege count it so, and let it work upon your hearts. We are of the last of the Nations to whom the bloody cup came, and yet of the first from whom removed; our blood broached last, and yet God puts his singer upon the rent first. Two of us were grinding at the Mill, and I was taken first; nay the other not taken at all. Amongst many thousands which wallow yet in their sins, I am taken out as a kind of first-fruits to God, and to the Lamb. O what ingenuity and sweetness this should beget in the spirit of man towards God  
Prefer God in all things; put priority upon him in all his affairs. I will sack him, first intent him. In the morning shall my prayer prevent thee. Psal. 88.13. I might have been the first of them that went down into the pit, I will be of the first that shall go up like the Tribe of Indah against all God's enemies: there was but one in my father's house marked out unto Spiritual Kingship, and 'twas I, the unlikeliest and unloveliest; there is but one that I mark out to cleave to, and advance, and that is Christ.   
ACT. 3.26. 
Unto you first God having raised up his Son Jesus, sent him to bless you, etc.  
GRace in its tender, and the thing itself tendered, I made the parts of this Verse; of the first I have spoken a little, of the next in our next work. Grace itself is here mentioned in its cause or foundation, which is Gods raising Christ from the dead: and in its formality, blessing him to us, to turn us from all our sins. The blessedness of man in its cause, I am first here led to handle, by the order of the words. God having raised up his Son Jesus, sent him, etc. Doct. The resurrection of Christ is the foundation of man's salvation. Hence is that manner of ex●…ion of the Apostle, I am a Pharisee, 〈◊〉 the hope and resurrection of the dead, etc. Act. 23.6. (i) for preaching hope and salvation by the resurrection of Jesus Christ, which was the thing we know he zealously did, was he persecuted: by which words we see that the hope of man is founded upon the resurrection of Christ from the dead. A like pregnant place, Act. 13.32, 33. And we declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my son, this day have I begotten thee.  
Upon this, to wit, the resurrection of Christ, bears the confirmation of God's oath to the Elect, for the accomplishment of their eternal good. Therefore being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his Throne; he seeing this before, spoke of the resurrection of Christ, etc. Act. 2.31. David did personate all the Elect, as Abraham all believers, and in him God swears to all the elect, that Christ should be actually given in our nature, and die, and not be left in grave to perish▪ but be raised to the Throne, to do all the works belonging to our eternal salvation.  
Upon this bears the infallible determination of Christ's state, as the natural son of God, and so the messenger indeed of the covenant, and no impostor. Had not Christ been indeed the natural Son of God, his soul had been left in grave, (i) in Hell, he had perished everlastingly in that undertaking. And 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined as it were by definitive sentence.  determined to be the Son of God with power, according unto the Spirit of holiness by the Resurrection from the dead. Rom. 1.4. Compare this with Act. 13.33. God hath fulfilled the same to us their children, in that he hath raised up jesus again, as it is also written in the second Psalm, Thou art my son, this day have I begotten thee. God calls the day of Christ's resurrection the day of his propagation, and for this reason, because this did as evidently declare and determine him to be the natural Son of God, as if but in that day begotten, whereas his generation otherwise properly considered, was from eternity and ineffable; and therefore is it that the Prophet saith, Who can declare his generation? Christ's resurrection determines him infallibly to be the natural Son of God, and so God coequal with his Father, and a firm foundation of hope, in all things wherein appointed of God to be hoped in: which is the opening of that 1 Pet. 1.21. Who by him do believe in God which raised him from the dead, and gave him glory, that your faith and hope might be in God. God gave him glory by his resurrection; what's that? why gave testimony by this to all, that Christ was his own natural Son, begotten from eternity, and so God coequal with him; that so our faith and hope in Christ might be all one for firmness as in the Father himself, being truly God.  
Upon this, to wit, Christ's resurrection, bears his instalment to Mediatorship, and his standing and abiding in that Office; upon this principle; and therefore it is that the Apostle useth that expression, yea rather that he is risen again. Who is he that condemneth, it is Christ that died [yea rather that is risen again] who is even at the right hand of God, who also maketh intercession for us. Rom. 8.34. This is the foundation of his instalment and endowment to be head over all, and to derive life and conduct, and whatsoever else is noble to all the mystical body. And he is head of the body the Church, who is the beginning, the firstborn from the dead, that among all he might have the pre-eminence, Col. 1.18. This openeth that Scripture, Act. 13.34. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Christ being raised, upon this is founded his Mediatorship, his pre-eminence in Heaven and Earth; and this makes all sure to the seed of his loins. Christ is said in the second Psalm, in the day of his resurrection to be begotten; and in the first of the Colossians, he is said upon the same ground, to be borne from the dead; One calls his resurrection a generation, the other calls it a birth; because 'twas as both, like Isaac's resurrection from his death; his father received him from the dead, and 'twas to him as if he had been again begotten, and again born; and this last generation and birth, rather than the first, the foundation of the Covenant: for upon this last generation and birth breaks forth the oath and the covenant, and all that train of glory and preferment to Abraham, and his seed; yea (to use the expression of the Apostle) upon this rather then upon the first birth.  
Upon this bears and in this is involved the converting vigour of all visible Ordinances: the Apostles would not otherwise have been so tender and strict in their place, to bear witness of, and give testimony to this point, to wit, Christ's resurrection in all their ministry; nor otherwise would they have found so good success in the souls of men, by beating so much upon this one thing, if this one thing had not been a main thing, even as all. Wherefore of these men which have accompanied with us, all the time that the Lord jesus went in and out amongst us, beginning from the baptism of john to this same day, must one be ordained to be witness with us of his resurrection, Act. 1.22. In which place we see what all the visible ordinances of God are principally to hold out as their and our vigour and life, to wit, Christ risen from the dead. The like Scripture is that Act. 4.33. And with great power gave the Apostles witness of the Lord jesus (and observe the effect of this ministry thus pointed) and great grace was upon them all, Act. 2.36, 37. and by both you shall see in what especially is wrapped up the converting vigour of visible ordinances. Therefore let all the house of Israel knew assuredly, that God hath made the same jesus whom ye have crucified both Lord and Christ, (i) raised him up, and set him at his right hand. Now when they had heard this, they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, men and brethren what shall we do? Now when they heard this; what? why that Christ whom they had crucified, God had raised and advanced; That the Apostles found the vigour of their ministry involved and evolved in & by this point, is hinted by that in the fourth of the Acts, 1, 2. And as they spoke unto the people, the Priests and the Captain of the Temple, and the Sadduces came upon them, being grieved that they taught the people, and preached through jesus the resurrection from the dead. It seemeth, this point most pricked the heart, and spoiled their party. Not only the Apostles found this the piercing point of their ministry, but also all the Prophets; see Act. 26.22, 23. Having therefore obtained help of God, I continue unto this day witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come: that Christ should suffer, and that be should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. With this place compare Luke 24.44. Christ to take off the admiration of his Disciples at his reviving, and coming again after death amongst them, and sitting and eating with them, saith, These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me.  
This point is of dread to the ungodly. Use. Christ being risen, all shall rise; for he riseth as a general person: it is the Apostles argument, therefore let none dislike the Logic. As in Adam all die, so in Christ all shall be made alive, 1 Cor. 15.21. Christ's resurrection is a seal of the resurrection of all, good and bad: Nay, Christ being risen, all shall rise and come to judgement; to this height the Apostle carries this point. Because he hath appointed a day, in which he will judge the world in righteousness, by the man whom he hath appointed, whereof he hath given assurance unto all men, in that he hath raised him from the dead, Act. 17.31. I collect from the Scripture that Christ's resurrection sealeth two things to us, that all shall rise, and that all shall come to be judged by him. And O wicked man, how dreadful will this judgement be to thee? 'Tis dreadful for a Christian to be brought now before Christ in the Court of conscience, as he sits there, and makes that weak part of man to speak against one in his stead, as I gather by that of joh; And dost thou open thine eye upon such a one, and bringest me into judgement? Job 14.3. and calls man a shadow. Man here, is indeed but a shadow, gone of an instant, as flower; and yet to bring this shadow into judgement before Christ, as he sits in the Court of conscience here, O how unsusserably dreadful it is to a good man! but how dreadful then to a bad! but how dreadful will it to be a wicked man hereafter, when brought before Christ personally, and in all his glory as Judge of all the world, with ten thousand of his Saints, as jude speaks, when neither Judge nor Judged a shadow; when every wicked man shall be brought in a durable condition and state of body, as well as of soul, to bear a blow, a bruise, a wound, and the rankling of it in every vein, from head to foot, to all eternity?  
Several things lead me to think that the great day of Christ's judicature will be very dreadful to all the wicked: One, because man shall appear than not as a shadow, but as a substance, as an everlasting substance, to bear the height of God's displeasure. Secondly, because his sins also shall not then appear as a shadow. Alas, 'tis but the shadow of sin, that revives and appeareth in conscience now; and yet when this resurrection is, of the shadow of sin, man dies, is fear round about; but then sin in its substance, the heart of sin, yea sin with all its dimensions, longitude, latitude, height, depth, breadth, every secret which now no eye sees; the books shall be then opened, and every idle word, and idle thought shall be set in order, and all the dead stretched out and laid naked before him with whom we have to do; yea and set in order before the soul itself, and conscience made to say, all this is true: When there shall be such a resurrection of the dead, of all the dead, sins dead and gone out of memory for many scores of years, all together made to revive in conscience at once, with all their circumstances of time, place, and the like, in their full strength; and Christ by in all his glory, and all the Saints and holy Angels, seeing all as plainly as the man himself; these things make me think 'twill be then a very dreadull day to all ungodly wretches. The Apostle Paul was possessed with this thing better by far then I am, and laboured to possess his hearers, with it, as now I do you. Knowing therefore the terror of the Lord, we persuade men. 2 Cor. 5.11. What is this terror? why the point I am upon; read the Verse foregoing; For we must all appear before the judgement seat of Christ, that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad: Knowing therefore the terror of the Lord, we persuade men. Christ being risen, all shall rise; all men, and all their actions, good and bad; and these shall be proclaimed all over the world at once, all over two worlds at once met together; this to the wicked will be terrible indeed, the very glimpses of this are terrible: therefore sure the thing itself fare more. When Paul reasoned with Faelix about judgement to come. Faelix trembled, Acts 24.25. When Herod did but think that john the Baptist was risen again whom he had murdered, how it affrighted him. Herod feared john when alive, but much more after he arose and lived again, Mark 6.15, 16. one from the dead is terrible. Persons in their resurrection are other persons for majesty and terror: so sins in their resurrection, are other sins for bigness, dread, and horror; all these meeting will make horripilation in perfection, every hair of thy head stare, every eye-string stretch, and every heartstring twist together, and tear; and yet no eye shall pity thee, of all that innumerable company of just men made perfect that then shall appear and sit upon thee.  
Let no wile cause you to evade the weight of things. And when they heard of the resurrection of the dead, some mocked, and others said, we will heat thee again of this matter, Acts 17.32. Do not in your heart's scoff at this truth, though weakly held out unto you: do not put fare from you the evil day: do not in your hearts deny the resurrection, or say it is passed already, as Hymenens, and Phyletus, who overthrew the faith of some, and their words did eat as a canker, 2 Tim. 2.8. Thus do some men now, who tell us that the resurrection is past, and they introduced into a new world, and the day of judgement past, making things of the greatest substantialitie, Doct. allegories, chimaeras, and fancies: but now see Christians, by this which hath been said, that these temptations are not small and light; they overthrew that which is the main foundation of man's salvation. Many others there are, which though Historical believers of this truth, yet believe not that such things bear upon it; as I think that great man was one, of which we read Acts 26.25, 26, 27. I am not mad most noble Festus, but speak forth the words of truth and soberness: for the King knoweth of these things, before whom also I speak freely; for I am persuaded that none of those things are hidden from him, for this thing was not done in a corner, etc. a man is judged a mad man, when he presseth upon great men, especially great and weighty points.  
This point also is much for the consolation of all the children of Christ. Use 2 Christ being risen, we are delivered from the obliging power of sin. Christ was delivered for our effences, and raised again for our justification, Rom. 4.25. As the end of Christ's death was to satisfy, so the end of his resurrection is to justify, to give testimony before God, Angels, Men, and Devils, that he hath gone through all in our stead and person well, and to demand an acquittance from God in our name, for all debts and demands whatsoever he can make in order to us, according to that of the Apostle, Who shall his any thing to the charge of Gods elect? it is God that justifieth; who is he that condemns? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, Rom. 8 33, 34. Christ being risen, and come before his father spotless, as having done all things entrusted well, his father is forced to justify him, and so all the elect in him; hence when any layeth charge and challenge to us, whether Satan, sin, or conscience; this obligation is upon God by Christ's resurrection, to stand up, acquit, and justify us, who is greater than all that can condemn us, yea greater than our own conscience in his justification of us, as he is greater than our own conscience in his condemnation of us; and this is that which over beareth and over-ruleth all, which would overbeare our spirit, and our peace. This is the life of that Scripture also, 1 Cor. 15.7. If Christ be not risen, your faith is vain, ye are yet in your sins. Which Scripture showeth where sinners should take hold to justification, in Christ, as risen and justified in our person; faith should particularly make application of this, that I am justified in him, and so all my sins done away in his acquittance and justification. Christ being risen and justified, I am justified in him; this is the proper motion and exercise of faith in this point; I know that my Redeemer lives. Jeb takes particular hold of the resurrection of Christ, (i) hold in his own behalf, that he should live also by him. And this opens that difficult place of Scripture, Rom. 10.9. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. (i) that Christ is risen, and acquitted, as personating thee. The words do not mean a historical faith, the believing of such a history: but an applicatory faith, as I mentioned; and he that doth thus believe, is indeed saved and delivered from the bond and condemnation of his sins. This will be better strengthened and evidenced, by referring it to proper examples. Abraham believed in God that quickened the dead, saith the Apostle: which points first at Isaac, and in him to Christ. Now what was Abraham's faith in God, concerning Isaac? merely, that God would raise him, and put life again into him? &c No; his faith was, that God would quicken him from the dead, and give him again into his bosom to be his heir, and his Isaac, his laughter, joy, glory, and crown of his family: and this showeth how he believed in Christ whom Isaac typisied; that God would quicken him from the dead for him; that he would raise Christ, and give him into his bosom, to be his heir, his Isaac, his laughter and joy; that God would take Christ from the grave, and acquit him and Abraham in him; or else Abraham's faith in that mystery of Isaac, would have been imputed to him for righteousness. He against hope believed in hope: so should we, against all that sense, Satan can say about our sins, still believe in God that quickeneth the dead; that God hath raised and acquitted Christ, and therefore me, being personated in him. And this was johs faith concerning Christ's resurrection, he was not merely historical in this point, but evangelical and applicatory, as plainly appeareth by his words, I know that my Redeemer lives, that God quickeneth my Isaac from the dead, whom I shall see for myself.  
As we are delivered from the guilt of sin, by this that Christ is risen, so from the power of sin; 
Rom. 8.11  therefore is this point I am upon, Canaan milk and honey, to all the people of God. He that raised up Christ from the dead, shall also quicken our mortal bodies, by his Spirit which dwells in us: therefore are we debtors not to the flesh, to fulsill the lusts thereof, but to this quickening spirit by which the deeds of the body are mortified. The rising of the Sun of righteousness, is in the little world as the rising of the natural Sun in the great world; that which makes all rise, open, and revive with it, infuseth vigour, warmth, spirit, which makes all the creation renew, and give forth fresh glory and verve still. And this is the meaning and opening of the Prophet Malachy, who useth this very metaphor; To you which fear my name shall the Sun of righteousness arise, with healing in his wings, and ye shall go forth and grow up as calves of the stall. That Christ is risen, shall be to all you that fear God's name, to your diseased, infirm, ungrowing spiritual condition, as the rising of the Sun upon a debile body; that which shall send forth a power, spirit and vigour into your souls, which shall heal all your diseases, and make you full of spirit, and springing abundantly. Nature is excited by the rising of the Sun, and strengthened to bud, blossom, and bear. Paul was well ware of the great benefit of this point I am now upon, as appeareth by his high expression of this matter. And what is the excellent greatness of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him on his right hand. Ephes. 1.19, 20. You which believe have advantage by the resurrection of Christ, to pray for and expect such a power as is exceeding great to work in your souls for the subduing of your sins, and quickening of you to all good, as wrought in Christ when raised, (and then surely the power of God wrought in height in Christ, if ever) so fare forth as finite States are capable of the operation of such an infinite power and virtue; which is a foundation of singular consolation, in order to all our present weakness, deadness, and unheavenlinesse; and all this virtue promised to be given to such as fear him. Such a Sunshine upon thee, O poor Christian, Christ being risen, as thou art not ware of; what glory and virtue, healing and growth it will raise thee to! Such a Sun is risen upon thee, which will make thee rise and shine every day more and more, unto the perfect day, which will make thee perfect to every good work, to do his will. Now the God of peace which brought again from the dead our Lord jesus, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight.  
I may add yet one thing more, as consolatory. Christ being risen, the people of God are delivered not only from sin, but also from the rigour of duty and obedience. Christ being risen, that body which he had here is changed, and in that sense put away, and Christ married to another, to a glorified body; and the laying down of this tabernacle, and betaking by his resurrection to a more spiritual state, going from a natural to a spiritual body by his resurrection, is a mystery; it speaks the Law dead which obliged the natural body of Christ, and so his natural soul, as one truly man as we are, to do all the will of God: this obligation in his natural body he answered, and then laid it down, and by his resurrection takes up another state, a Spiritual body; laid down his natural body, marries himself again unto another, to wit, a Spiritual body: that body upon which the Law took hold being gone, the Law is gone to, (i) one being changed, the other is changed. 
Rom. 7.4.  Ye are become dead to the Law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. But now we are delivered from the law, that being dead wherein we were held, we might serve him in newness of spirit. The meaning of which words is, that we are apt to account that the Law in the strictness of it, took hold of Christ whilst here in the body, and was exactly answered, and together with that body dissolved, and not any more to take hold of any body personated in that, but we as he are married to another, a more Spiritual, Evangelicall and raised condition of duty & consolation. Christ being risen, and in his natural body answered and abrogated the rigour of the Law in our person, is now our standing obedience with the Lord at his right hand, and so we are to look unto him for perfection, in order to all that which the Law commands, and say to all the demands of the Law, that we are dead to them through the body of Christ, and married to another. To this agreeth Heb. 10.10. By the which will we are sanctified, through the offering up of the body of Jesus Christ once for all. Out of love to Christ, who did thus out of love to us, sow his natural body, and raised it a spiritual (in all simplicity, as fare forth as we can) we should tread in his very steps of that Law which he exactly answered, and if possible attain his resurrection, walk in God's will, as Christ did on earth, and as Christ doth now in Heaven; this is called in Scripture dying unto sin, and living unto righteousness, and being perfect as our heavenly father. The Law is Gospel, thus Gospellized; and the Gospel is Law, thus legallized.  
Finally, Christ being risen, he is improving his raised state, not only in order to your good in this world, but to your glory in the world to come. Christ being risen, he is gone to prepare a place for you, and to make it sit for your raised condition, when you shall come unto it. And if I go and prepare a place for you, I will come again and receive you to myself, that where I am ye may be; because I live ye shall live also. That Christ is risen, and lives again, you ought from this to deduct to yourselves the highest consolation; that you shall rise and live, as now he doth. job doth in this sort, and at this height comfort himself. I know that my Redeemer lives, and that he shall stand at the latter day upon the earth; and observe what he deducteth from hence, and though after my skin Worms destroy this body, yet in my flesh shall I see God, whom I shall see from myself. If a man dies, shall he live again? yes; how doth this appear? why Christ that was dead is risen, and lives in glory, and all his glorious works live with him; and where he lives, you and your works shall live also; there shall be a resurrection, ascension, and glorification of all: which should make one willing and waiting to die, and change lives, this for that; thus did job upon this ground. Thou art a poor creature, broken, torn, and spoiled in thy body, in thy soul, in thy name, in thy state, that thou scarce livest, but visibly diest daily; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 5.1.  why know, that if thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolved, were but turned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite dissolved; that which is so mouldering, if it were all quite down, there would be a resurrection which would repair all, and make thy life and livelihood a life and livelihood indeed, as Christ's is now in glory. How active Christ was after his resurrection, to post away as it were, about this great work, to take possession of Heaven for us, and to prepare a life and livelihood like his own, is very observable; read john 20.11, 12, 13, 14, 15. the story is concerning Mary, who after Christ's death sought him mourning, with this design to take him away, as appeareth by her words at the fifteenth verse, Sir, if thou have borne him from hence, tell me where thou hast laid him, and I will take him away. Upon this Christ discovers himself to her in the next verse, and withal saith unto her, Touch me not, for I am not yet ascended to my father, but go to my brethren, and say unto them, I ascend unto my father, and your father, etc. 'Tis probable, for as much as Christ said to Mary as soon as he had made known himself to her, touch me not, that Mary was on upon her design to take him away, to draw him away with her to some better place than where she found him, and to pursue her design upon the living, which she meant upon the dead; which tender love, how vigorously did Christ withstand, that he might without all delay improve his resurrection, to our highest good; to take possession of God, and all that glory in which now he lives? Touch me not, that thou stay me not in the least from seizing upon thine and thy brethren's welfare; tell them that I am as diligent after death as I was before death, to do and accomplish my father's will, and my brethren's full blessedness; and by how much the more Spiritual and active body I have now then before, by so much the more spirituous in my pace about my people's good, and uncapable of all that may in the least hinder. I conclude all, with the saying of the Apostle to Timothy, 2 Tim. 2. v. 7, 8. Consider what I say, and the Lord give thee understanding in all things: remember that Jesus Christ of the seed of David, was raised from the dead, according to my Gospel.   
ACT. 3.26. 
Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.  
SEnt him to bless you, etc. Christ did not take this honour to himself to be the messenger of the Covenant; but was called, precisely called, called by name, as it is said of Cyrus; Call his name Emanuel; his name shall be called the Lord our righteousness; call his name jesus. Called by name outwardly, and by nature inwardly sealed. Labour not for the meat which perisheth, but for that which endureth to everlasting life, which the son of man shall give unto you, for him hath God the Father sealed. john 6.27. (i) poured grace into his lips, all the treasures of wisdom and knowledge, Collof. 2.3. and maintained this full unction in its full vigour, to be present and equal always alike, for quickness of understanding, and aptness to action, and to success of action in all his undertake; which broad seal of Heaven God did put upon Christ, with as great delight as this state of worth, and so sent him in all fullness of endowments, and with all fullness of content and triumph: See all these Isa. 42.1. Behold my servant whom I uphold, mine elect in whom my soul delighteth: I have put my Spirit upon him, he shall bring forth judgement to the Centiles. Here is Christ's Oil, and his fresh Oil, as the Psalmist hath the expression, to wit. Christ's unction, and his upholding in this unction, to be equal in vigour at all times unto all actions; which differenceth his unction from ours; for even a gracious heart amongst us, is very unequal in his abilities and performances; one day strong, another day weak; one day wise, and another day, and in another thing, a beast: and thirdly, here is the delight of the father in sealing the son, with this broad and beautiful seal, which is all the glory of his father's house cast upon him; for what more could be done for Christ, to make him an effectual and honourable Saviour? And withal you have in this one verse one thing more, a pregnant proof of this seal, [he shall] bring forth judgement to the Gentiles; this expression could not possibly follow at this height, if Christ's, seal had not such glorious things in it as I have told you; if his unction were not upheld at this height, to be equal in his motion unto all undertake, the necessary certainty of his productions would fail, or at least be in danger so to do, that one could not with that freedom and boldness as here God doth, say this of Christ, behold he shall do this, and he shall do that. A like place for this great point, see Isa 45.13. I have raised him up in righteousness; and I will direct all his ways: here is Christ's fresh Oil, and I will direct all his ways: we though the people of God, and sealed to in our measure, yet in many of our ways are left of God unto ourselves; Christ is in all his ways directed by his father; the dew of his youth is always youthful, always under a full sail of assistance of the Spirit that is upon him, and so always equally able to any work in our behalf; or else this could not follow in the verse at this height which it doth— he shall build my City, and he shall let go my captives, etc. A like place to both these, as a glorious type of this glorious truth, is in Psal. 89.20, 21, 22, 23, etc. I have found David my servant, with my holy Oil have I anointed him; then observe in the next verse his fresh Oil, and in what height of expression it is expressed. With whom my hand shall be established, mine arm also shall strengthen him, the enemy shall not exact upon him; I will beat down his foes before his face, and plague them that hate him, etc. I humbly conceive the glory of Christ's unction to be here gloriously shadowed, with whom God's hand was established, and by which made to all things invisible, as David to some things visible, still prosperous, and carrying all before him, as one and the same at the day of death for vigour and strength unto war, as when he first took the field.  
Thus sent, Christ is able, certainly able to bless: which is the next word to be opened.— Sent him to bless you, etc. (i.) to restore the ruined condition of man. Bana, which signifies to build, is used by way of metaphor in the Old Testament, to signify to bless; to note, what properly it is for Christ to bless man, to build up his ruined state 〈◊〉 pull down all old pieces, and 〈◊〉 and build up all from the ground new; not to leave this work of pulling down old and rotten remainders, till all be down; and not ceasing building until all be made new, as right and tied, as beautiful and glorious as at first, and more; bigger rooms, bigger lights, better situation and outlet. Elephas supposing joh to be like an old house rotten and ruinous outward and inward, observe what he saith, if thou return to the Almighty, thou shalt be built up, or blessed; thou shalt put away iniquity fare from thy Tabernacle.  
But what blessedness is, is mentioned in the following words; namely to have our sins pardoned, and our hearts changed, which do inseparably go together, and therefore one put to comprehend both, as here, To turn every one of you from your iniquities. The generality of the Jews conversion is twice spoken of in one chapter. Rom. 11.26. And so all Israel shall be saved, as it is written, There shall come out of Zion a deliverer, and shall turn away ungodliness from Jacob▪ V. 32. for God hath concluded them a● 〈◊〉 unbelief, that he might have me●…●…n all. O the depth of the riches both of the wisdom and knowledge of God, etc. Of which language the Prophets in the old Testament are full. And they shall teach no more every man his neighbour, and every man his brother, saying know the Lord; for they shall all know me, from the least of them to the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more. jer. 31.34. And yet this conversion when it shall be accomplished, will not be so general as strictly and individually to involve all; for many of the Jews after these promises are accomplished, notwithstanding the glorious testimony God shall then give of his Son, shall remain in their unbelief and rejection of him, as appears by these Scriptures compared together. Dan. 12.1, 2. And there shall be a time of troubles, such as never was, and at that time thy people shall be delivered, every one that shall be found written in the book; and many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. To which add V 10. Many shall be purified and made white, and tried; but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand. The Scripture calls the coming in of the Jews a resurrection, so doth the Prophet here; but this resurrection will be but partial; Many of them which sleep in the dust of the earth shall awake, and many shall be purified and made white; not all, but every one that is found written in the book; that is, the election of God will distinguish and carry it still, even then when they shall come in most plenty to Christ, like Doves to their windows: some, and that a considerable number of these people, even then when Jesus Christ shall appear to make this glorious resurrection, will notwithstanding all the glory that Christ shall come with to make his own welcome, stand still in their unbelief and rejection of him, which then will bring a dreadful curse and separation upon them from that glorious Church; for no unclean thing shall abide in this clear and Crystal Church; and this curse shall be as cain's curse and separation from that communion and Church wherein he was, and whereof such a visible member; and by this, as Cain, shall these wretches than be marked, and distinguished manifestly amongst men, to their everlasting shame and contempt. To strengthen this, take another Scripture. Revel. 21.3, 4. etc. compared with the eighth chapter, speaks of the glorious state of the jews, which God will hasten in his time. And I john saw the holy City, new jerusalem, coming down from God out of Heaven, prepared as a Bride adorned for her husband. And I heard a great noise out of Heaven, saying, behold the Tabernacle of God is with men, and be will dwell therein, and they shall be his people, and God himself shall be with them, and be their God; and he that sat upon the Throne said, Behold I make all things new, etc. he that overcommeth shall inherit all things, and I will be his God, and he shall be my son: but the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. Mr. Brightmen judgement upon this place, is, according to what I have said, that even then when the glorious state of the jews shall be, will some of them be found in these lusts here mentioned, and so be cursed and separated, as I have said, from fellowship with them. Wherefore that expression, all Israel shall he saved, and so this expression in my Text, to turn every one of you, notes only the great abundance which shall then be brought in; a great multitude, as the word is used, and concerning this very matter, Revel. 19.6. And I heard as it were the voice of [a great multitude] and a● the voyc● of many waters, and as the voice of mighty thunderings, saying Hallelujah, 〈◊〉 〈◊〉 Lord God omnipotent 〈◊〉 ●eth●le● u● be glad and rejoice, and give honour to him, for the marriage of the Lamb is come, and his wife hath made herself ready, etc.  
If this Text, as applied to the time of the Jews second call, till the time of their fullest income and turning to God, cannot mean all; surely it cannot mean every one as applied to their first call, to which I think my Text doth properly belong. Christ was not sent to turn every one of this people; for he saith expressly to them in his ministry, that he came not to call the righteous, to be a Physician to those were well: but came to call the poor, blind, halt, maimed, some of the meanest outwardly and inwardly; poor, lost, self-condemned creatures, which is the meaning of that place, Isa. 59.20. And the Redeemer shall come to Zion, to them which turn from transgression in Jacob, saith the Lord. To them which turn from transgression; leshabei ad redeuntes, saith the original; the redeemer shall come to turn them which are turning. There is a generation of sinners which confess they are what they are, dogs, devils, viler than any, in bonds and chains, as the Prophet speaks of some that should come after Christ in chains, 
Isa. 45.14,  I am a Publican, a harlot, a covetous wretch, one that hath many devils in one, a lost creature if Christ do not look upon me: why these are redeuntes, sinners turning, and these is Christ come to turn and save: these are sinners, others are righteous; these are sick and diseased, and so would prise a Physician; Lord, if thou canst do any thing, help me, for I can do nothing; here doth Christ lend a hand, and a heart; and this is the visible instituted order of his way for the salvation of man.  
Every one] is not here taken distributively, singula generuns: but collectively, genera singulorum; some of every kind, and of every rank, etc. Christ healed every disease, saith the Scripture, (i) diseases of every sort. All men are liars, saith the Prophet; and every man is an hypocrite, saith another Prophet; (i.) all ranks of men, high and low, not simply and individually; for than he that said so had been a liar and an hypocrite to. And Aristotle himself in his Polit. lib. 2. cap. 2. shows the use of universal terms, that they are not sometimes in a strict sense universally to be taken, as you may see in the beginning of that Chapter, where speaking of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he saith that sometimes it doth mean every one individually, and sometimes not. The like may be said of this universal term in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so it must be carried here, or otherwise this Scripture would contradict others.  
The Scriptures which would be otherwise oppugned are these. Matth. 1.21. shall save his people, which surely notes some restriction. Isa. 52.15. So shall he sprinkle many Nations; he doth not say all. And Isa. 53.11. By his knowledge shall my righteous servant justify many; who these many be, see john 6.37. All that the father giveth me shall come to me, and he that cometh to me I will in no wise cast out. Christ is said to save such as come to him for salvation; redeuntes as I said erewhile; but all do not come to Christ, nor never will, but only such as the father hath given to Christ. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. john 17.20. Conversion is an actual life; and this Christ is said to give to those only which the father hath given to him, (i) to the elect.  
And whereas it is said, That as in Adam we all die, so in Christ we shall all be made alive; and so consequently that Christ is sent to make all alive, and to turn every one to God: the Apostle answereth himself, writing to the Galatians, showing that his meaning is not, that the efficacy of each, to wit, the first and second Adam, is in the same manner necessarily extensive; but saith, that the efficacy of the one indeed is necessarily extensive; but the efficacy of the other extensive only of free grace through faith, to them to whom Christ shall give this. But the Scripture hath concluded all under sin, that the promise by the faith of Jesus might be given to them which believe Gal. 3.22. All by Adam die, not that all by Christ should as necessarily be made alive; but that the free grace and promise of life may be given to those whom he shall please to enable to believe: so that the efficacy of the one is necessary, and the efficacy of the other, to wit, the death of the second Adam, voluntarily and wholly at God's pleasure, and so argueth nothing against the sense and meaning which I give of my Text, every one only to mean some. By this other Texts which in the letter sound as this that I have mentioned, and as the Text which I am upon doth, are to be expounded. God is in Christ reconciling the world to himself, that is, some of all sorts, Jews and Gentiles, who are given to Christ from eternity; Christ is to manifest the purpose of God from eternity to these, to die for them, to call them, to justify them, sanctify them, and glorify them; and to none else, but put for their stumbling and their fall: and of this no reason to be given, but Gods will, having such an absolute power over the creature, as the potter over the clay; nor will he bear the striving of man in dispute to any further medium, than his wil Let the potsherd strive with the potsherds of the earth, etc.  
Finally, all may be resumed and rendered for the opening of this clause, in other words to the same effect.— To turn every one of you, (i) who are by the purpose of God to be turned: and so the expression not stricty noting the universality of persons to be turned, but the strict propriety of Christ in this work of turning souls to God. Christ is to turn every one that is to be turned; this Christ which you so despise, and so little esteem; not a soul amongst you can be turned and saved from your sin, but by him. Thus do many of the learned read and render these words: and thus doth Christ himself open that place, Isa. 54.13. And all thy children shall be taught of the Lord, etc. (i.) all which are taught, are taught by him, and can by none else come to learn unto life. Thus doth Christ explain this place of the Prophet, as appears by his words, john 6.44, 45. No man can come to me, except the Father which hath sent me, draw him, and I will raise him up at the last day, as it is written in the Prophets, and they shall be all taught of God: (i) all that are taught are taught of God, and none else can learn this mystery of coming to Christ, and believing on him, but such as are taught of God.  
So that this clause of my Text, being thus opened, the point you see to be stood upon, naturally ariseth to be this, Doct. That it is Christ's proper work to turn sinners from their sins: a business devolved by joint consent upon him, the Father and the holy Spirit working in and by him, and no otherways, to this great end, the conversion and salvation of man. The Scriptures which concur to this truth, are many, Isa. 61.1. The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings unto the meek; he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, etc. This place confirms the point, and also what I have before said, that Christ is not sent to turn all, but a generation of sinners which are turning; the meek and broken in heart, (i) such as are self condemned, and lie under the bleeding sense of their own wretched condition; pricked at heart with the sting of sin, which may be, and yet in no actual state of grace; to be Physician to these sick, wounded, bleeding, and dying ones, is Christ's proper place and employment. To this may be added, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sinner. The like Scripture is, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief. 'Tis Christ's proper work you see, and his alone, to turn and save sinners from their sins.  
The type of this read Rom. 9.10. When Rehecca also concerved by one, even by our father Isaac. But one in the bed, to wit, Jesus Christ, by whom the holy seed is begotten: Christ casts that immortal seed into her womb, by which the generation of the new creature is made, and none but he; he begets, brings forth, and breeds up; hence called, the author and finisher of our faith: and faith is called conversion, because indeed it is the formality of it Jesus said unto them, except you be converted and become as a little child, ye shall not enter into the Kingdom of Heaven. And then in the following words saith, Whoso shall offend one of these little ones which believe in me, Matth. 18.6. What he calls conversion before, Here he calls faith, because faith indeed is conversion; the soul crediting Christ in what the word saith of him, and so resigning itself wholly to him, to be ruled by him, and by his will, and not any longer by his own lusts and sins; and this is the turning of the soul from sin, which my Text here speaks of. There are several things in faith, to understand, to credit, to submit, and simply to submit; to submit as a child, who doth not contend or dispute, but saith in his heart, my father bids be do thus, and this is enough; and all these Christ works in the soul, and none else. Christ enlightens the soul, shines into the heart, and makes it see what had never been told of. Isa. 52.15. Christ meekens and humbles the soul, pricks the heart, let's out all those corrupt things which swell and puss up the spirit against God: Christ takes off headiness, rashness, and bows the heart to hearken & consider; and then works to will, persuades japhet, O that I had a dwelling in the tents of Shem, that I could believe on Jesus Christ, Who is he Lord, that I might believe on him? and than works to do, to trust in him to deny all and follow him: and now is the soul turned from its sins.  
But this is but in part. This state of soul is called a heart after Gods own: one in this world as Christ; which is not strictly to be taken, as if any whilst in this world were so pure and unmixed in affection and action, as Christ, so separated from sin▪ in his nature and life in this world, as he was; but it meaneth what a converted man is in his intention, in his endeavour, and in God's acceptation. The heart truly turned to God, aims and intends a course and motion in this world exactly like Christ, hath respect to all Christ's commandments, without distinction of Great and little, as the Pharisees and hypocrites were wont to make; loves all, and would with all his heart, all his ways were so direct as to keep all God's statutes; to this height is his aim, his desire and endeavour; for this he prays, sighs, groans; and in this heavenly industry continueth, runs, and is not weary, that if by any means he might attain the resurrection from the dead; and this in God's acceptation, is a heart as Gods own, and holy as he is holy, and turned and separated from sin as he.  
If this be properly Christ's work to turn you from your sin, Use. know upon whose shoulders God hath placed your hardest work, ye that are the people of God, and expect that he will go thorough with it. The hardest work of a Christian is to turn from his sin, and bears more upon him then any thing: 'tis true that many things go ill, but this goeth most to my heart; that sin cleaves so fast unto me, saith a good soul. Why Christ will do that wherein thy difficulty lies, he will subdue thine iniquities, and east thy sin into the depth of the Sea, Mica. 7.19. he will break every bond, and remove every weight which presseth down; greater is he that is in you, than the greatest corruption that is in you; the grace of Christ is sufficient to withstand what entices, and to destroy what entices; for this cause is Christ manifested to withstand, yea to destroy the works of the Devil. Christ doth turn us from corruption, to destroy it. The covenant is, that Christ shall set in our heart as a resiner, and purifier of Silver, and shall purify thee as they do those mettles, that thou mayst offer an offering in righteousness, a pleasant offering; and this being the covenant, every thing shall conduce to this fruit, the turning thy heart from thy sin, (i) the purging and refining of it, instructions, corrections. I will turn mine hand upon thee, and purely purge away thy dross, saith the Lord; therefore surely this hard work will be down; Goliath will be slain, and a little thing shall do it. If Christ be long ere he do a necessary work, it is probable that he will do it very remarkably, with some pebble of the brook. with some Jawbone thrown by, will he smite to death at once heaps upon heaps, all that hath smote to death the peace and comfort of thy soul so long; not by might, or by strength, doth Christ do this, that thine eye may be much fised upon: but by a still blow within, by his Spirit, shall be the death of that which hath been the death of thy life hitherto. If Christ work all our works in us, surely this work which is all, the turning of the heart from sin, he will not leave undone, he will purely purge thy soul, renew a right spirit within thee▪ and thy very fall shall conduce unto such a resurrection.  
If this be the work of Christ, to turn sinner from their sins, then when Christ is about this work do not hinder him: he stands at the door and knocks; yea more calls, To you O men I call; whoso is simple, let him turn in hither: yea points, this is the way, walk in it: nay, and blocks up all other ways; sometimes crosses, and punishes the man in other courses, hedges him up, that he cannot find his way; convinces, salts the soul with fire, makes the man's own heart condemn him▪ all this speaks Christ about his work▪ to turn thee from thy sin: and indeed if thou finde these things, Christ is at his work hard, O take heed of opposing and contradicting his glorious work. 'tis ordinary with men when conscience gins to awake, and to smite when the Spirit gins to stir, to quench and stisle those things with more excess of sinning, to stop their ears when the call of Christ gins to sound loud in their conscience, and so placke and pierce, and bring sin to remembrance: why thou that thus dost art in league with sin and death; thou wilt not be turned from thy sin, therefore thou shalt die ●…rein; and thou shalt know in death that 〈◊〉 was nigh thee, and this will aggravate thy doom, that the kingdom of God came so nigh thee: I was travelling with thee Christ will say, and thou couldst not bear the pangs of the birth; I was lancing thy wound, and thou couldst not endure it, I would have healed thee, and then thine iniquity broke out, than thou ragedst when I set thy sins in order before thee, and hadst rather be killed thyself, then that I should kill thy sin.  
If this be the work of Christ, to turn sinners from their sins, let not Christ want work; present your conditions unto him, and desire him to undertake them. Labour not for the meat which perisheth, but for that which endures to eve lasting life, which the son of man shall give unto you; for him hath the Father sealed, Joh. 6.22. That this is Christ's work, should be made a ground of faith to us in going to him, for he is under the Law of his place, faithful in all things to him that appointed him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non non ejiciam, saith the original.  and sealed him: therefore he saith, He that comes to him, be will in no wise cast out, Joh. 6.37. And hence that of the Apostle, This is a faithful saying, and worthy of all acceptation, that Christ came to save sinners, the chief of sinners. Let this point be of all acceptation unto you; you that have slain Christ, and your own souls, yet think what Christ is made unto you, he is made to make you, to new make you who have marred yourselves, and waits thus to be gracious & his meat and drink is to be pulling such brands out of the fire, and to quench them before they be quite burnt. Christ is able to subdue all things to himself, & as willing. You have done thus & thus saith God▪ yet be not desperate; I Sam. 12 20. so say I to you, great sinners.  
Finally, when I say this is the proper work of Christ to turn people from their sins, it is not to be understood as if we should not be instrumental in his hand: the effecting of this work is indeed upon one, but the means in and by which he doth this, bears upon many shoulders, Magistrates, Ministers, yea every one that is turned, is by the law of that very condition, as converted, to labour to convert others; and as advantages are more, so to be more instrumental this way: general calling, and particular calling, both sometimes engage this way. Offices in government have this scope to bear up God, and to beat down that and be a terror to that which would deface him. God hath a double power, by which he doth his great works in this world, one secret and invisible, in which he alone is; of which see Gen. 1.4. And God saw the Light that it was good, and God divided between the light, and between the darkness. Since this act of separation, light will not have communion with darkness; being parted, they constantly keep apart, oppose, and continually conflict and expel each other, and this is by a secret power of God invisible; and this is spiritualised by the Apostle, and applied to sin and grace, 2 Cor. 6.14. What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? That the heart is made of darkness light, that these two are separated, and continually keep so; that grace and corruption continually conflict, and are continually contradictory; this is by a secret power of God invisible. But then God hath a visible power, these are all his Ordinances, Magistracy, Ministry; these are Jakin and Boas, the two external pillars of all grace and good in this world; the pipes by which, and in which he conveyeth vigour and force against sin, and unto good.  
How persons in authority may be subservient to this great design, to turn men from their sins, is set forth in two places, Gen. 4.7. If thou dost well, shalt thou not be obeyed? and shall not thy younger brother be subject to thee, and acknowledge thy birthright, and be guided and ruled by thee? thus Ainsworth comments upon this place. Holiness in men of place makes majesty and terror upon all unholiness; clear as the Sun, and then terrible as an Army with Banners: be learned, yea, be holy, ye that sway the Sceptre: or else ye will not be instrumental in the hand of Christ, to turn men from sin, but to draw them to it. The second Scripture is in the 2 Chron. 17. at the third and fourth verses; you have Iehosaphats holiness, and answerably Gods owning of him. And the Lord was with jehosaphat, because he walked in the first ways of his father David and sought not unto Balaant, but sought the Lord God of his father, and walked in his commandments: therefore the Lord established the Kingdom in his hand, and all Judah brought to Jehosaphat presents, and he had riches and honour in abundance, and his heart was listed up in the ways of the Lord. Also in the third year of his reign he said to the Princes, even to Ben●ail, and to Obadiah, and to Zechariah, and to Nethanel, and to Micah, to teach in the Cities of Judah: and with them he sent Levites, even Shemajah and Nethaniah, and Zebadiah, etc. and they taught in Judah, and had the Law of the Lord with them, and went about throughout all the Cities of Judah, and taught the people. And the fear of the Lord fell upon all the Kingdoms of the Land that were round thou't judah, so that they made no war against jehosaphat. Iehosaphats heart was lifted * up in the ways of the Lord, 
* Gabah and here used to be of same force wi●h ●he Hebrew 〈◊〉 of Sarah principem se gessit, used of jacob see Hos. 2.3, 4.  (i) he carried himself boldly and freely, without base fear and carnal respect: the word is Gabah, and of the same force with Sarah Principem se gessit, behaved himself Princely, in and for the ways of the Lord: this was for his personal holiness; and how he improved his place and power to turn people from their sins, you have heard in Vers. 7, 8. and this brought plenty and peace round about.  
Two things you see concern men in place, to subserve Christ in this great work of turning sinners from their sins; to be holy themselves, and to plant the means of holiness; neglect these, and reglect all, to bring peace and plenty into this poor Land. Wherefore stir up yourselves unto these things, and in this work, tender not one place but all; England. Wales, Ireland. Gentiles, yea and the Jews: think, if it be possible. how you may be instrumental for the good of that forlorn people: and now you are removing guilt from the Land, that you would do it throughly, and leave if possible none upon us, respecting Jew or Gentile. The Scriptures by which I would urge to this, are two; and of two sorts: one of promise, the other of severe threat. That of promise is Isa. 32: 20. Blessed are ye that sow beside all waters, that send forth thither the sect of the Ox, and the Ass. 'Tis a blessed work to be sowing beside all waters, to be propagating the Gospel every where, to be breaking up all grounds that lie fallow, and shilling the world with weeds and tares; but to send forth thither the Ox and the Ass, that is painful instruments to that poor people the Jews, to call upon that Shulamite return, is peculiarly and eminently blessed: and the multiplication of this expression, Return O Shulamite, return, return, which Master Brightm●n applies to the Jews, makes me to think, it is not a vain repartition, but to intimate that various Gentile Nations, shall call that poor forlorn people to embrace Christ, (i) contribute the utmost of their assistance, to bring that elder sister to return to her first husband, that it may be much better with her than it is now; and O how gladly would I have England be the foremost in this blessed work, to give the first call to the Shulamite, who were the first I am afraid, that gave sharp repulse and expulse unto them. The other Scripture I would urge you with, is threatening to all that shall deal hardly with that people. Zach. 2.8, 9 For thus saith the Lord of Hosts, after the glory hath he sent me to the Nations which spoiled you; for he that toucheth you toucheth the apple of his eye: for behold, I will shake mine hand upon them, and they shall be a spoil to their servants, and ye shall know that the Lord of hosts hath sent me. After the glory hath he sent me to the Nations that spoiled you, (i) after God hath accomplished the restitution of this people, who shall be the visible glory of all Nations; then will God visit all those Nations who have been injurious to this people, and by this people injured, be revenged upon them, like as Mordecai and his brethren upon Haman and his followers; for this remnant of jacob shall be among the Gentiles in the midst of many people, as a Lion among the beasts of the Forest, as a young Lion in the midst of the flocks of sheep or goats; the original is either, who if he go thorough, both treads it down, and tears it in pieces, and none can deliver. Mica. 5.8. To this agrees Mica. 4.13: Arise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hooves brass, and thou shalt beat in pieces many people, etc. 
Isa. 16.4. In mercy shall the throne be established. this is in that place added.  I remember God's speech to Moab, Let mine outcasts dwell with thee Moab; but it would not be, and answerably they smarted. The Jews are Gods outcasts; but surely we may collect from the threats that are made, to them which hardly use them, that Gods call to the Nations, as to Moab, that we would let his outcasts dwell with us, and dwell comfortably with us; and be as tender of injuring them, as of injuring the apple of our eye: for truly it is injury enough, that the guilt of Christ's blood is upon them▪ voon their souls; that loammi, the mark of Gain a vagabond, is upon their foreheads; those which make these servants and slaves, shall be a spoil to their servants, as the Prophet speaks in the place before cited, (i) shall be made so themselves by this people whom they have so used.  
Consider you who are in places of power, how you are called in Scripture, the whole stay of bread, and the whole stay of water. Isa. 3.1, 2, 3. and healers, and binder's up, Isa. 3.7. and your salve, by which to heal and bind up, I have told you, namely to live holy, and to plant the means of holiness among all people, Gentile and Jew; and short of this, surely you will not be healers and binder's up, and so have your name for naught. If you say, this is troublesome and costly, I will answer, as the Prophet, Isa. 45.18 For thus saith the Lord, that created the Heavens, God himself that form the Earth, and made it: he established it, he created it not in vain, not to be empty, saith the original; which rendering best answers the clause that followeth, he form it to be inhabited, I am the Lord, etc. The earth was not made to be empty, saith the Prophet; if no part of the earth was made to be empty and useless, then surely not the fat and fertile parts of the earth: you Londoners are watered with wealth, like Eden, the garden of God; you are the fat and fertile part of the Lands and therefore surely you are not made to be empty; fruitful exhalations by the love of Christ, should be made and ascend from your full purses, and fall in dews and silver-drops all the Land over, where poor barren places are, and people starved by thousands, in body and soul. Then for pains and labour, I would say this to you, 'tis easier to bear the burden of duty upon our bodies, then to hear the burden of guilt for the neglect of duty, upon our souls. If the City and Kingdom lie tumbling still in blindness and wickedness, and no means used to serve Christ's providence, to turn these poor creatures from their sins, where will all the sins of the Kingdom lie) at whose door, and how heavy? The cry and scrich of one lost soul started up in thy conscience, will more tug and waste thy spirits, than all other pains and travels we now exhort unto. A holy man bewails much our condition, that we know not the reason of the original names of many things, though we know our father Adam did name all things significantly: as why the day is called in Hebrew jom, 
See Ains worth on Gen. 1.5.  and the night lailah: howbeit (saith he) by affinity with other words it seemeth the day was named jom, of the tumult, stir, and business in it; and the night lailah, of the howling and yelling of wild beasts in it. This day is jom, stir and business for God, all out and in action for him; and if thy day be not thus jom, thy night will be lailah indeed, howling and yelling, which will be more pain to thy spirit, than any pain otherwise possibly can be. Then as for the day, 'tis observable how the Scripture calleth it in the New Testament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 11.25. a night-day, ghnereb-boker, an evening-morning, in Daniel. It is used by the Apostle, and so by the Prophet, to note a natural day, consisting of day and night. I may safely spiritualise this term, and tell you at this time, that this is your day for work, and it is a night-day, a day to take up day and night, if need be, for the glory of God, and the good of many. Or it is a night day, not all day; not jom, jom, as that glorious day is called, which they keep above. Prov. 8.30. I was daily his delight; the original is jom-jom, I was day-day his delight; Heaven is day-day: spend your night-day now faithfully for Christ, to turn sinners from their sins, and you shall shine as Stars; yea as the the Sun in your day-day hereafter.  
FINIS.