qu si demergamus Calv. in Eph. 3.18 Calvin well notes upon these words The love of Christ which is propounded to us is so large a subject that we may exercise our selves in the meditation of it day and night and plunge our selves into this boundless bottomless Ocean till we be swallowed up of it but we can never perfectly understand it That 's the third Argument Sect. 4. MY fourth Argument is this The love of Christ must needs be exceeding great and incomprehensible because it never had nor is capable of a parallel instance among the Sons of Men. If Men were able to express such a love as this of Christs they might be able to know his love as I can understand the love of man to man because I am able to express the same to others but Christs love never was nor ever can be parallel'd his love to mankind is as much above theirs one to another as the Heavens are above the Earth Isa 55.8.9 If all the affection of the whole Creation were resident in one particular person yet it would lie as much short of the love of Christ as finite doth of infinite and therefore our Saviour fetcheth a comparison from Heaven whereby to set it forth and sayes He loved us as his Father loved him John 15.9 which I made my second Argument * Gerhard Harmon p. 1016. The degrees of love are to be measured both by the object and matter of it 1. In respect of the object the lowest degree is when a man loves one that loves him and doth good to him Mat. 5.46 Luke 6.32 33. The next is when one loves him by whom he is not beloved and from whom he receives no benefit The highest is when one loves his enemy who doth not only not love him but hate him nor only doth him no good but heaps injuries upon him Mat. 5.44 Luke 6.35 2. In respect of the matter three degrees likewise may be reckoned the lowest when one doth good to his Neighbour out of the substance which he hath the next when he bestows all the goods which he hath of body mind and estate upon his Neighbour the highest when he layes down his life Now though there may be found who will lay out themselves and their estates for the good of those who love them and are beneficial to them nay of those that love them not and are no way beneficial to them yea that hate them and have done them ill turns yea though there may be some but very rarely found that have laid down their lives for their lovers and friend yet where can we find an instance of those who have laid down their lives for enemies and injurious ones save this of Christs laying down his life for us The height of all humane affection is expressed in two places of Scripture John 15.13 Rom. 5.6 which amounts to no more than this The laying down of life for friends for good men scarcely for a righteous man which circumstances render it unworthy to be laid in the ballance with the love of Christ who laid down his life for the ungodly for sinners and enemies Rom. 5.6 8 10. in consideration whereof Bernard breaks out thus pathetically * Majorem charitatem nemo habet quà m ut animam suâ—m ponat quis pro am cis suis Tu maâ—o 〈◊〉 hâ—buisti Domine ponâ—ns cam pro inimicis cum enim adhuc inimici essemus per mortem tuam tibi reconciliati sumus patri Qâ—aenam aâ—â—a videdebitur esse vel fuisse vel fore huic simâ—lis charitati Vix pro justo quis moritur tu pro impiis passus es moriens propter delicta nostra qui venisti justificare gratis peccatores servos facere fratres captivos cohaeredes Exules Reges Bern. de Pass Dom. mihi pag. 34. Greater love than this hath no man that a man lay down his life for his friends but thou O Lord hadst greater love who didst lay down thy life for thine enemies for when we were yet enemies we were reconciled by thy death both to thy self and to thy Father What other love either is or was or shall be seen like to this love Scarcely for a righteous man will one dye but thou sufferedst for the ungodly dying for our sins who camest to justifie sinners freely to make servants brethren captives co-heirs and Exiles Kings Thus he Give me leave here to lay before you some examples of the love of the children of men towards one another as they are recorded in Sacred Writ or in other Histories and we shall still find the love of Christ beyond the highest and noblest of them 1. We read of those who have gone far in love to their Countrey and the people with whom they have lived Moses and Paul for their Countreymen the Jews the one sayes to God If thou wilt not forgive their sin blot me I pray thee out of the Book which thou hast written Exod. 32.32 The other sayes I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the flesh Rom. 9.3 which words whether we understand them of a temporal death absolutely according to Hierome or of eternal death conditionally if it might be if it were possible as others take them y Vocâ—s illae fuerunt eximiâ— stupendi amoris Rivet in Exod mihi p. 1190. were words of eminent and stupendious love as the learned Rivet observes who though he saw no inconvenience in either sense yet preferreth the former as less liable to exception and attended with fewer difficulties and sufficient to express the affection of these holy men who chose to dye rather than live to see their People destroyed and rejected z Multum charitatis in isto Rege apparet Pet. Martyr in loc It was great love and affection in David towards his People when he desired that the Lords hand might be stretched out against himself and Family rather than against them 2 Sam. 24.17 It was no less love that moved Esther to hazard her own life for saving of the Jews who were her own Countreymen and designed to destruction by the plot of wicked Haman resolutely venturing into the Kings presence uncalled and against Law which if the golden Scepter had not been held forth had cost her her life Esther 4.16 Even among the Heathens there have been found those who out of love to their Countrey and People have parted with the lives of their Children yea their own lives a Fulgoâ— de dictis factisque memorab lib. 5. cap. 6. p. 152. C. Marius waging War against the Cimbrians was warned in a dream that if he sacrificed his Daughter Calphurnia he should obtain the Victory which he did and overcame his enemies The like did Erecteus as the same Author informs me and adds That the greatness of his love to his Countrey overcame his fatherly affection towards his Daughter b Valer. Max. lib. 5. cap. 6.
Christ or you are lost and undone for ever See what the Scripture speaks in this particular Psalm 2.12 Kiss the Son lest he be angry and ye perish from the way when his wrath is kindled but a little h Osculari p o amare obedire obsequi se humilitèr subjicere hoâ—um signum qâ—ippe antiquitùs osculuâ—s erat Glass Rhet. Sacr. p. 1094. Osculum in sacrâ Scripturâ significat unionem charitatem pacem reverentiam Durand Rat. Div. Offic. lib. 4. cap. 53. mihi p. 202. The custome of Kissing of old was a sign of affection or subjection and thus it is used in Scripture to signifie 1. Affection Thus Esau kissed his Brother Jacob in token of love and good will being reconciled to him Gen. 33.4 Thus the Primitive Christians did Salute one another with an holy Kiss Rom. 16.16 1 Cor. 16.20 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab amore cujus signuÌ„ est Rivet in Psal 2. pag. 29. This was signified in the Word and more from the Apostle Peters Adjunct where he calls it the Kiss of Charity 1 Pet. 5.14 k Precibus finitis mutuo nos invicem osculo salutamus Just Mart. Apol 2. Justin Martyr mentions this as a practice in his time When Prayers are ended we salute one another with a Kiss 2. It signifies likewise Subjection Reverence and Obedience Thus Samuel kissed Saul when he had anointed him King in token of subjection and obedience to him 1 Sam. 10.1 Thus Idolaters kissed their Idols in token of Reverence 1 Kings 19.18 Hos 13.2 Now this place may be understood of both these and all men even the greatest of men Kings and Judges of the Earth are charged to kiss the Son to love and submit themselves to the Lord Jesus and that under a dreadful penalty if they do it not lest he be angry You cannot change the nature of Christ by your not loving of him he will be loving and will love still â—ut you may change the property of it as to â—our selves he will not love you nay you will â—urn it into anger against your selves He can â—e angry and he will be angry with you if â—ou love him not * Habebitis Judicem severum quem benignum dominum recusastis Rivet ubi suprà p. 30. You shall find him a severe â—udge whom you have refused as a mild and â—entle Lord. And a little of this anger is enough â—or your destruction for you shall perish from â—he way if his wrath be kindled but a little â—ou'll perish at the rebuke of his countenance â—sal 80.16 Perishing signifies eternal death â—nd misery in opposition to eternal life and happiness Joh. 3.15 and here it holds forth â—his unto us That those who do not love and obey the Lord Jesus Christ do cast themselves out of the way of Life Salvation and Happiness â—n to a state of Death Destruction and Misery which will certainly be their portion from the just wrath and displeasure of him whom they have provoked by their enmity and disobedience And shall not this awaken you But take another Scripture Prov. 8.36 But he that sinneth against me wrongeth his own soul all they that hate me love death It is no wrong to the Text to understand these words as spoken by Jesus Christ who having declared his antient love to the Sons Men calls upon them to hearken unto him and receive his counsel and having encouraged them unto it by telling them it would be their wisdome and happiness that they should have life and favour this way v. 32.33.34.35 lest this should not pâ—evail he concludes by laying open the danger of such as refuse in the words forementioned Where you may note 1. That they who refuse the counsel of Christ are sinners against him and that in the highest degree they are Christ-haters 2. That it is of dismal consequence to be in the number of those who love not but hate Christ and not to love him is to hate him there is no medium betwixt them the consequence whereof is 1. That they wrong their souls l Injurius est animae suae Pagn They are injurious to their souls m Expoliat anâ—mam suam Mont. They spoil and rob their souls n Vâ—m addit animae suae Jun. They offer force and violence to their souls o Rapit anâ—maâ— suam Merc. in Lexic Pag. in loc They ravenously devour their souls as the words are variously rendered by Interpreters but to the same purpose p Chamas significat apertam injuriam violentiaÌ„ Merc. The word signifies open injury and violence But besides this 2. They love death q Quia impudentes sibi exitium accersunt dùm me negligunt mortem amare vidâ—ntur quia in exitium suum ruunt Merc. in loc Because as Mercer notes upon the place they foolishly call destruction upon themselves Whiles they neglect me they seem to love death because they violently rush upon their own ruine Now besides that destruction is the portion of those who are enemies to Jesus Christ these two things are observable from this place 1. That 't is self-murder in all those who love not the Lord Jesus it is felo de se their destruction is from themselves they themselves lay violent hands on their own souls 2. That it is wilful self-murder They do wilfully rush upon their destruction and will not be with-held from it as if they were in love with their own death and ambitious of everlasting burnings than which what can tend more to aggravate their sin and condemnaâ—ion And shall not this move you Well I shall shut up this with that of the Apostle 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha which is a denunciation of the heaviest curse against that man or woman who in the midst his profession doth not sincerely and unfeignedly love the Lord Jesus But this being a place of some difficulty it may not be amiss to spend a little time in the opening of the words and giving you the sense of them r August Epist 178. mihi p. 921. Pinks Sermon upon this place p. 3. The words here used which render the place difficult are Anathema Maranatha the former of which is a Greek word and signifies accursed separated devoted to the Curse It 's questioned whether Å¿ Beza in loc Pet. Martyr Eras Pareus Ravanell in verbo Maranatha Maranatha be one or two or three words but most agree that 't is of the Syriack dialect and signifies the Lord cometh or our Lord cometh Now for the better understanding of the place you must know that it is generally conceived by the learned that the Apostle in these expressions had a special respect to the Jewish way of Excommunication which we are therefore necessarily to take into our consideration for the better clearing of that which lyes before us And here I find some difference about the several kinds and
to the tuition of Angels Love him by whom thou art so much beloved mind him who mindeth thee seek him that seeketh thee love thy Love by whom thou art loved who hath prevented thee with his love and is the cause of thy love But because we cannot so much as love him without his influence let us go to him as he doth b O ignis qui semper ardes nunquam extingueris O amor qui semper ferves nunquaÌ„ tepescis accende me accendor totus a te ut totus diligam te Minus eenim te amat qui tecum aliquid amat quod non propter te amat Diligam te Domine quoniam tu prior dilexisti me Aug. Solil p. 164. O fire which alway burnest and art never extinguished O love which art alway hot and never coolest kindle me let me be wholly enflamed by thee that I may wholly love thee for he loves thee too little who loves any thing with thee which he doth not love for thee Lord let me love yea with thine help I will love thee because thou hast first loved me Let Anselme conclude this matter who thus breaths after a loving Saviour c Certe Domine quia fecisti me debeo amori tuo meipsum totum quia me redâ—misti debeo meipsum totum quia tantum promittis debeo meipsum imo tantum debeo amori tuo plus quam mâ—ipsum quantum tu es major me pro quo dedisti teipsum cui promittis teipsum Fac precor Domine me gustare per amorem quod gusto per cognitionem sentiam per affectum quod sentio per intellectum Plus debeo quam meipsum totum sed nec plus habeo nec hoc ipsum possum per me reddere totum Trahe me Domine in amorem tuum hoc ipsum totum Totum quod sum tuum est conditione fac totum tuum dilectione Ansel Medit. de Gen. Hum. cap. 7. mihi p. 269. 16. Inter opera Tom. 3. mihi p. 199. Fol. Surely O Lord because thou hast made me I owe my whole self to thy love because thou hast redeemed me I owe thee my whole self because thou promisest so much I owe thee my whole self yea I owe to thy love as much more than my self as thou art greater than me for whom thou hast given thy self and to whom thou promisest thy self Cause me O Lord I beseech thee to taste that by love which I taste by knowledge let me feel by affection that which I feel by understanding I owe thee more than my whole self but I neither have more nor can I give thee this wholly of my self Lord draw me and that wholly into thy love All that I am is thine by condition make me all thine by love and affection Thus he And now lay these things together His loveliness in himself his love towards you surely it will strongly conclude that he deserves your love which should be a strong incentive to you to love him Give me leave to add one motive more and I have done Sect. 4. The fourth Reason 4. ALL true believers who have a saving knowledge of Christ and experienced his love towards themselves do and cannot but love him The Church testifies this saying to him in her conference with him Cant. 1.3 4. The Virgins love thee The Vpright love thee The Virgins that is d Ainsworth on the place those chosen called and faithful ones who with chaste and pure minds serve the Lord only and worship him in spirit and truth and stand with Christ on Mount Sion whom you find described Rev. 14.3 4. These love the Lord for the odour of his good ointments which they perceive by his Word and Spirit they love him because he first loved them and hath shed abroad his love in their hearts by the Holy Ghost which is given to them It is said of the Israelites Numb 33.29 e Trap on the place That they removed their Tent from Mithcah which signifies Sweetness to Hashmonah which signifies Swiftness to teach us saith one that the Saints have no sooner tasted of Christs sweetness but they are carried after him with incredible swiftness For as f Amor Dei amorem animae parit cam intendere sibi facit Aug. Man p. 236. Austin observes The love of God doth breed and bring forth the love of the soul and makes it to be intent upon himself The Upright that is g Ainsworth those who have upright hearts and righteous conversations These upon the remembrance of the love of Christ manifested by his Sufferings Death Resurrection Ascension and the graces and benefits flowing from them to his Church do love him that is are confirmed and encreased in love to him more and more h Robotham on Cant. p. 80. As fire is encreased by adding of fuel unto it so is our love to Christ upon fresh and new manifestations of his great love towards us That the Church her self did love Christ is clear from the whole Book of Canticles i Watsons Christs loveliness p. 435. which is nothing else but a Divine Epithalamium or Marriage-Song in which are all the strains of holy love set forth in the purest Allegories and Metaphors such as do represent that dear affection and union which is betwixt Christ and his Church She calls him her Beloved Cap. 2.3 nor did she love him from the teeth outward as we say but with a love fetch'd as deep as the bottome of her heart O thou whom my soul loveth sayes she Cap. 1.7 k Jeanes Scholast pract Divin Part 1. on Col. 1.19 p. 221. The remembrance of his love to her had such an impression upon her heart as to make her sick of love Cant. 2.5 l Sibs Bowels open'd p. 305. A sickness not unto death but unto life a sickness that never ends but in comfort and satisfaction It wrought in her a love of a most powerful and unconquerable influence a love as strong as death Cant. 8.6 a love as forcible and irresistible as death trampling upon and breaking through all difficulties that occurre in performance of duties unto or undergoing of sufferings for Christ A love inflamed into jealousie and this jealousie as cruel or hard as the Grave as it there follows that is as inexorable unto all the enemies of Christ unto her most profitable and pleasant sins her darling and most indulged lusts A love of the same nature with fire the coales thereof are coals of fire which hath a most vehement flame ibid. For 1. As Fire is the hottest of Elements so her love of Christ was more solidly intense than her love of any creature whatsoever She was as it were all of a fire with the love of him 2. As the motion of fire is upwards towards Heaven so the Churches love of Christ was as a fiery Chariot whereby she was carried up into Heaven 3. As fire burns all things combustible so
244. John 10.15 †He did not only spend himself in all to his life but spent life and all that we might not perish though he were the Prince of life Acts 3.15 yet he became obedient to death even the death of the Cross that we might live Phil. 2.8 And this he did meerly out of his great love to us Eph. 5.2 Now if the Lord Jesus did so love us as to give his life a ransom for ours Mat. 20.28 He may well expect that we should not stumble at parting with our lives when he hath need of them and may get himself glory by our death * Wards ubi supra p. 144. My Saviour began to me in a bitter cup and shall I not pledge him said Mr. Saunders when he was at the Stake and ready to be offered 2. It is the truest self-love for a man to hate himselfe for Christ as he hath told us John 12.25 He that loveth his Life shall lose it but that hateth his life in this World shall keep it unto life eternall He that loveth his Life that is with an excessive and preposterous love for so the word is here to be understood as †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de amare nimio et praepostero hic usurpatur Gerh. Har. p. 127. Gerhard notes He that so loves his life as that from a desire and endeavour of keeping it he denyes me and my Gospell He shall lose it He shall not onely not keep it but destroy it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not to lose but destroy to bring unto utter destruction for that is the force of the word here and in other places as the * Perdere hic non significat amittere aut facere â—…i charae jacturam sed exitio tradere Calv. in loc Vis hujus verbi iâ— transitivâ significatione usurpati est in extremum exitium adducere Ger. Har. p. 128. Learned observe The meaning is That his study to preserve his temporall life upon these terms doth expose him to eternall death and destruction for it is to be taken in opposition to eternall life in the close of the verse But he that hateth his life †Non simpliciter vita odio habenda sit quae merito censetur inter summa Dei beneficia sed quia eam libenter objicere debent fideles quum eos à Christi accessu remoratur Calv. in loc Hoc comparativè est dictum quia spernenda sit vita quoties nobis impedimento est ne deo vivamus Idem ibid. Not simply for so it is to be reckoned among the cheifest of earthly blessings to be highly prized and carefully preserved but in reference to Christ and his Gospell out of love to whom life it self is to be undervalued neglected and cast away if it hinder us from living to God and be a Remora in our way to Christ Now he that thus hateth his life and will freely part with it when called thereunto for Christs sake for it is not to be understood * Vide Tolet. Calv. in loc as if a man might desperately destroy himself and put an end to his life upon every slight occasion such a one shall keep it unto life eternall Though it may seem in the eyes of vain and foolish men a throwing away of their life yet it is the safest and wisest way of preserving it It is not Jactura but Mercatura Their parting with a temporall life in this World shall be abundantly recompensed with the gain of eternal life And it is observable what variety of words are used by the Evangelists in this matter which probably might be for the help of our Faith in so difficult a case as this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Shall keep it Sayes this Evangelist here Though it be a reall parting with it in one sence viz. temporally yel it is as real a keeping of it in another and better sence viz. eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall find it So another hath it Mat. 10.39 Though it be lost it is not utterly lost lost at is as to this World but it shall befound again in the World that is to come the Glory and happinesse whereof will make sufficient amends for what they leave and lose here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Shall save it So a third hath it Mark 8.35 Though they lose the Cabinet they save the Jewel they lose the life of the Body bâ—â— save the life of the Soul which is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall preserve it So it is Luke 17.33 A Word that is but once more used in the New-Testament and that is Acts 7.19 which hath respect to Pharaohs command to cast the Israelitish males into the River as soon as they were born Exod. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end they might not live †Verbum significat soetum vivum parere Chemn Lyser Har. in loc Vivum animal producere Scap. The word signifies to bring forth a living creature Beza renders it by Vivificabit and makes it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall quicken it Our Translation renders it Shall preserve it Christ doth hereby very fitly expresse the frailty of our present life as * Conciâ—â—è expriâ—it Christus praesentis vitae fragilitatem quum dicit animas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est generari in vitam ubi perditae fuerint periâ—â—e est ac si homines negaret in terrá vivere quia verae demum solidae vitae initium est renunciare mundo Calv. in loc Calvin notes when he makes use of this word and it is as if he should deny men to to live upon the earth because then do men begin to live a true and solid life when they leave the World The meaning of the word which surely is very emphaticall seems to be this Whosoever shall lose his life now shall bring it forth alive again in Eternity The loss of life for Christ is but a misterious Midwifery towards eternall life And it may be upon this account the Passion-dayes of the Martyrs were called by the Antients Natalitia Salutis The Birth days of Salvation We shall not end our lives in the fire said * Clarks enâ—â— Mâ—â— p. 176. Mr. Julines Palmer the Martyr but onely change them for a better life yea for coales we shall receive pearls Thus doth Christ bring meat out of the eater and out of the strong sweetnesse to his bâ—loved and loving ones making death it self to be a womb of life to those who lay down their lives for him So that it is our greatest gain to lose for Christ and our greatest befriending of our selves to be enemies to our own lives upon the account of his Name and Gospel For as †Quicquid impietate conservaveris â—oc certissâ—me amittis quicquid autem pictate amiseris hoc certâ—ssimè coaservas Brent Hom. 20. in Luc. 17. pag. 383.
Delight If you love him whom you have not seen then though now you see him not yet believing rejoyce with joy unspeakable and full of Glory 1 Peter 1.8 If Christ hath brought you into his Chambers remember his love more than wine so as to be glad and rejoyce in him Cant. 1.4 If he hath brought you into his banqueting house and his banner over you hath been love sit down under his shadow with great delight and let his fruit be sweet to your tast Cant. 2.3.4 say with David Psalm 116.7 Return to thy Rest O my soul for the Lord hath dealt bountifully with me I call for no more at your hands in this than the Apostle doth of his beloved Philippians and in them of all Christians Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce in which words you see both Who it is that is to be the Object of a Christians joy not himself nor the world nor the creature but the Lord the Lord Jesus Christ and also How he is to rejoice in him viz. Greatly and Abundantly Rejoyce and again rejoyce and continually rejoyce in the Lord alway At all times in all conditions unto the end Nor is all this required without sufficient reason for as Good is the object of Joy so Jesus Christ is such a good as renders him a most adequate object of the joy and delight of all his people g See these particulars more fully opened in D. Reynolds Sermon on Phil. 4.4 p. 8 9 c. 1. He is a Good ever present with them Lo I am with you alway Mat. 28.20 I will not leave you comfortlesse I will come to you John 14.18 He is bodily absent but spiritually present in his Ordinances and by his Spirit he is ever among them to walk in them as in his House and Temple 2 Cor. 6.16 Rev. 2.1 to manifest himself to them to sup with them and make his abode with them as his friends and favorites John 14.21 23. Rev. 3.20 2. He is a most Precious Good not an ordinary common Good which if a man want he may compensate with some other thing but a Treasure and Pearl of highest price in whom are unsearchable riches Ephes 3.8 Hidden Treasures Col. 2.3 In comparison of whom all other things are but losse and dung Phil. 3.7 8. most precious in the eyes of his people 1 Pet. 2.7 precious in his own immediate excellencies The chiefest of ten thousand Cant. 5.10 precious in the respects he bears to us in the sweet and intimate relations of an Husband Head Saviour Brother c. precious in the great things he hath done for us in the rich supplies of grace and peace he doth bestow upon us in the high dignity whereunto he advanceth us c. 3. He is a full and sufficient Good for his people There is in Christ something proportionable to all their wants He is Bread Wine Milk Living-water to feed them Isaiah 55.1 John 6.5 cap. 7.37 He is a Garment of righteousness to cover and adorn them Isaiah 61.10 Rom. 13.14 a Pysician to heal them Mat. 9.12 A Counsellor to advise them Isaiah 9.6 A Captain to defend them Heb. 2.10 A Prince to Rule a Prophet to Teach a Priest to make Atonement for them A Husband to Protect a Father to Provide a Foundation to Support a Root to Quicken an Head to Guide a Treasure to Enrich a Sun to Enlighten a Fountain to Cleanse Acts 5.31 Acts 3.22 Heb. 10 11 12.21 Isaiah 54.5 Isaiah 9.6 Heb. 2.11 1 Cor. 3.11 Revel 22.16 Mal. 4.2 Zech. 13.1 As the one Ocean hath more Waters than all the Rivers in the World and one Sun more Light than all the Luminaries in heaven so one Christ is more All to a poor soul than if it had the All of the whole World a thousand times over 4. He is a most pure Good without any mixture of drosse or bitternesse to abate or corrupt the excellency of it A Lamb without spot and blemish 1 Pet. 1.19 He did no sin neither was guile found in his mouth 1 Pet. 2.22 Holy harmlesse undefiled Heb. 7.26 Never any believer found any thing in him for the which to repent of making choyce of him Even the severest things of Christ are matters of joy unto his servants If he make them sorrowfull their sorrow is turned into joy John 16.20 his very Yoke is easie and Burden light Mat. 11.30 his Commandments not grievous 1 John 5.3 nay his very Cross and afflictions matter of choice of joy of gloriation of triumph Heb. 11.25 29. Acts 5.41 Rom. 5.3 Rom. 8.37 and if his sufferings are so sweet oh then how glorious are his Consolations 5. He is the rarest Good in the world his whole Name is Wonderfull Isaiah 9.6 his whole dispensation mysterious 1 Tim. 3.16 The invisible God manifested a Son born of a Virgin the Law-giver made under the Law the Lord of Glory who thought it no robbery to be equall with God humbled emptied in the form of a servant reckoned among transgressors without form or comliness rejected despised put to shame a man of sorrows a dead man raised by his own power and advanced to the Throne of God these and all the particulars of Christ God-man incarnate and crucified are things so profound and unsearchable that the very Angels desire to look into them with wonder and astonishment 1 Pet. 1.12 6. He is a various Good full of exquisite and copious variety Wisdom Righteousnesse Sanctification and Redemption 1 Cor. 1.30 It hath pleased the Father that in him all fulness should dwell Ephes 3.10 He received the Spirit without measure John 3.34 that there might be enough in him to answer all the desieres and delights of his people Wisdom to Teach Righteousness to Justifie Grace to Renew Power to Defend Peace to Comfort Life to Quicken Glory to Save them Seven eyes upon one stone Zech. 3.9 7. He is a most prevailing and victorious Good stronger than the strong-man Luke 11.22 casting out and judging the Prince of the World John 12 31. chapter 16.11 abolishing death 2 Timoth. 1.10 taking away sin destroying the works of the Devil 1 John 3.5.8 and overcoming the world and the lusts thereof John 16.33 treading all his Churches enemies under his and their feet 1 Cor. 15.25 triumphing openly over them in his Crosse before God and Angels Colos 2.15 ascending up on high and leading Captivity Captive Ephes 4.8 By a way of wisdom catching Satan by the book of his Divine power hidden under the infirmity of his humane nature By a way of Judgment condemning him for shedding the innocent blood of the Son of God By a way of power vanquishing him and casting him out of the possession which he had purchast 8. He is a perpetuall and durable Good Death hath no more dominion over him Rom. 6.9 He ever lives to make intercession Heb. 7.25 There is an Oath an Amen upon the perpetuity of the life and Priesthood