3. Removing the spirit of bondage and restoring peace and joy to the soul He gives them peace with him Iohn 14.27 Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid and Iob. 16.33 He gives them a free spirit an inlarged heart a sound mind the spirit of power and love 2 Tim. 1.7 5. He shews his Lordship towards his peculiar people in maintaining them in his service and supplâ—ing them in all their wants From this Head wherein dwells all fullness all the body by joints and bands having nourishment ministred increases with the increase of God Col 2.19 The Lord is their shepherd they shall not want Psal. 23.1 and 84.11 Verily his houshold shall be fed they shall want no good thing He gives them all things pertaining to life and godliness 2 Pet. 1.4 Even of outward necessaries they shall have what they want if not what they would 6. In defending them against and upholding them in all temptations and troubles He tells them in all their dangers and straits my grace is sufficient for thee 2 Cor. 12.9 He will keep them in all their ways surely then in all his work safety evermore accompanies duty His Servants are strong in the Lord and in the power of his might Eph. 6.10 They are preserved in Christ Jesus Iude 2. and are never unsafe but when they leave working or with Ionah run away from their Master Micah 5.4 He shall stand and feed in the strength of the Lord in the majesty of the name of the Lord his God and they shall abide There is no security but in Christs family never are his servants in danger but when they go out of it and he takes care of the seed and posterity of his Servants Psal. 69.36 7. At last abundantly rewarding and dignifying them In doing his work there is great reward That happiness which Christ gives his Servants in this life is unspeakable their work seems to have more of wages than of work in it but in the next life their joy will be so great as that it cannot so well be said to enter into them as they to enter into it Mat. 25.51 Well done good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. The joy of their Lord whose bosom is the hive and center of all goodness and that in which all the scattered parcels of blessedness are bundled up Râ—v 22.12 Behold I come quickly and my reward is with me to give every man according as his work shall be Their services are all Booked he who formerly gave them abilities for to work will now give them a recompence for working their work though never so great is but small to their wages nor is the weight of their labours comparable to that of their Crown and put in all their heavy sufferings too Rev. 2.10 Be thou faithful unto death and I will give thee a crown of life 2. How is this threefold Lordship exercised 1. By what means 2. For what end 3. In what manner or order 1 st By what means doth he exercise this Lordship 1. By his hand of providence concourse and co-operation in the creature that Providence Christ speaks of in Iohn 5.17 19 22 My father worketh hitherto and I work For what things soever he doth these also doth the son likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Nazianzen well interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nor for the similitude of those things they do but in respect of the same power and authority of both the Son doth not imitate but co operate he works not like but the same work that the Father doth Quod operatur filius opus patris est Hil. Whatsoever the Father doth the Son doth because they are one God have one will power and working for the Father judgeth no man but hath committed all judgment unto the Son the Father judgeth not alone because he judgeth by the Son The word judging here signifies full power to rule in Heaven and Earth 1 Cor. 8.6 There is one God the father of whom are all things and we in him or for him and one Lord Iesus Christ by whom are all things and we by him By here notes not the instrumental but the principal cause the Prepositions of and by are not so to be taken that we make two Causes seeing they have but one Nature though they be distinct persons and the Father and Son work together but by these of and by the Apostâ—e differenceth their order and manner of working Col 1.17 He is before all things and by him all things consist 2. By his Word and Spirit in common works and gifts Psal. 110 2 The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies The Lord i. e. God the Father â—ho had said sit thou on my right hand i. e. receive chief power and authority from me and exercise jurisdiction over alâ— shall send forth the Rod of thy power i. e. thy powerful and mighty Rod or the Rod and Scepter whereby thou declarest thy power and might â—he means specially the Preaching of the Word which is the Power of God to Salvation and is able to cast down strong holds and every high thing Be thou Ruler by thy word and spirit notwithstanding all the resistance of thine enemies 1 Pet. 3.19 By which aâ—so he went and preached to the spirits in prison by the power and manifestation of his spirit 3. By his Word and Spirit in saving works and effects His Word worketh effâ—ctually in all them that believe 1 Thes. 2.13 and the Spirit of Truth the Comforter which he promises to send Iohn 14.16 18 and 16.14 He shall receive of mine and shall shew it unto on 2. The end or use of this threefold Lordship why or for which he exercises it 1. For his Fathers and his own glory John 13.31 Now is the son of man glorified and God is glorified in him i e He shall be glorified in the admirable work of mans redempâ—ion for death to overcome death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great glory and shews him to be the Lord of life Col. 1.16 all things were created and do consist as well for him as by him that he might have the preheminence and glory as the first-born of every creature or heir of all things 2â— For the salvation of his chosen that he may give unto them eternal life Iohn 17.2 Father the hour is come glorifie thy Son that thy Son may also glorifie thee as thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him 3. For the overthrow of all adverse power to these ends whatever opposeth the glory of God and happiness of believers his Lordship is exercised for
Luk. 2.13 14. A multitude of the heavenly host was praising God saying Glory to God in the highest on earth peace and good will towards men Good Zachary so soon as his mouth was opened begun his Prophecy with Blessed be the Lord God of Israel who hath visited and redeemed his people Luk. 1.68 69. And old Simeon ended his life with praise and blessing God Luk. 1.19 'T is the duty of all Christians in every thing to give thanks 1 Thes. 5.18 because this is the will of God in Christ much more should every soul give thanks for Christ the top of all blessings the flower of all enjoyments think much of this threefold cord of obligation to praise 1. When a gift is free 2. When it is great 3. When special thanks is most due for though a man receive a benefit from another yet if he have in any measure deserved it before or it be in lieu of something to be done after it abates the thankfulness But though it be free yet if it be not much worth that lessens thanks but if it be a thing of worth yet if it be commonly to be had or given to all this will take off somewhat of the edg of thankfulness But now 1. Christ is an absolutely free gift not only undeserved but undesired and expected kindness by the rules of friendship and love in the heathens judgment doth challenge either recompence if we deal with our matches or acknowledgment where the distance is great and the greater this the greater that Now betwixt God and us the distance is infinite and if it were possible our love and thankfulness should fill up that distance and extend it self to infiniteness Let Angels and men adore and praise God for this gift to eternity in Heaven yet they must be ashamed and blush at the imagination of merit The dignity and worth of this gift must lay an infinite though sinless debt for ever on all the Citizens of Glory whether home-born and natives of the Country as elect Angels or adopted strangers as glorified Saints Christ is the flower glory and crown of free Grace 2 The gift is of unspeakable worth and excellency than which none could ever be greater none better the only begotten Son God blessed for evermore the brightness of his Fathers Glory co-equal and co-essential with the Father there could be no addition at all made to his Glory he was so high he could not be higher so great so good c. He is better than wealth or health than peace or life 3. There 's distinguishing favour in bestowing Christ on thee and not on others that which is common to all will never leave such an impression of wonder and praise but when it comes to me and us that makes deepest impression The passing by of my Father and Mother my Brother my Sister Husband or Wife Neighbour or Friend and taking me is a most endearing favour Two lye in the same womb sit in the same seat hear the same Sermon and one is taken and another left Psal. 147.12 19 20. Praise the Lord O Ierusalem praise thy God O Zion Among many other grounds and reasons that 's one in the 19. verse He shews his wâ—rd unto Iacob his statutes and his judgments to Israel he hath not dealt so with any Nation Here he speaks not of the measure as if others had the same grace revealed in nature but in inferiour degrees for he saith as for his judgments they have not known them and being full of it he concludes Praise ye the Lord Christ esteemeth this the flower of Grace and blesseth his Father for it Mat. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes To consider that of all England all Europe all Adam's posterity that ever were masters of a living soul the Lord passed by so many thousands and millions and the lot of free grace fell upon me precisely by name and not on many besides no less eligible than I was O how should it ravish our hearts into admiration and praise Blessed are your eyes for they see such things that many Kings and Prophets have desired to see and have not seen them Luk. 10.23 O what thoughts will ye have of this mercy in Heaven when you shall have your souls laden with a massy weight of glory and thousands of souls spitting out blasphemies on the Majesty of Heaven out of the sense of the torment of the gnawing-worm that never dies and you consider the soul of Iudas might have been in my souls stead and my soul in the same place of torment that he is now in O the unsearchable riches of the free grace of God in Christ How should we now sing that new Song that properly belongs to all redeemed ones Rev. 14.3 and to say with a loud voice Blessing and honour and glory and power be unto him that sitteth on the Throne for ever and ever Rev. 5.8 ad finem and Rev 7.12 O how should we extol and shew forth his praises had we as many tongues as members or joints or hairs were our whole body turned into that one member yet should we not be able for this high and glorious mercy sufficiently to celebrate the praises of the most high God 5. Fifth and last Branch of Exhortation Be fruitful in Christ True thankfulness improves the gift to the Donors honour A friend gives me a token I 'le receive it for his sake a jewel I 'le keep it for his sake a Book I 'le use it for his sake a Ring I 'le wear it for his sake that is so as may best express my love and report his goodness Were we truly thankful to our God we would use and improve this gift for his sake to his glory O let it be our chief care to improve this transcendently excellent gift to his glory who gave it Let me press this Exhortation on â—ou in the words of the Apostle Col. 2.6 As ye have therefore received Christ Iesus the Lord so walk ye in him It is not enough to have or to know that we have received Christ but we are to see that we walk in him or according to him 'T is not sufficient for us to take Jesus Christ this gift of God offered in the Gospel but our deportment and carriage must be such as becomes them that have received so great a favour Christ was the greatest Legacy that ever was bequeathed to poor creatures and he and his benefits that come with him is matter of greatest weight and concernment that ever God be-trusted in the hands of dust and ashes the most rich glorious and perfect gift that ever came out of the hands of God Wherefore let us gird up the loyns of our mind and be sober and hope to the end for the grace that is to be brought unto us at the revelation of Iesus Christ as obedient
understand what the Father hath given us in him and what good things he himself offereth to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water in several places hath different significations Here and in the Apocalypst saith Grotius I doubt not but that it signifies the Evangelical Doctrine as it contains those things which are necessary and sufficient to obtain eternal life And many of the Fathers differ not much from this who take it to mean the water of Baptism as it is a solemn profession of that Doctrine Piscator and others take it to be meant of the holy Spirit as appears by the 14 vers A well of water springing up to eternal life Joh. 7.39 So Cyril saith it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickening gift of the Spirit But with Hammond I conceive it denotes the Grace of God exhibited in Christ. So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of the holy Spirit And Calvin all the whole Grace of renovation aqua viva not metonymically as quickning water but metaphorically saith Piscator because 't is ever springing never failing not like standing or dead water One general Doctrine ariseth from the whole Text as it stands related to the Context That Iesus Christ is meek and gracious slow to anger and full of compassion bearing with the ignorance and folly perverseness and resistance of them he intends to save How often did this woman provoke him how long did she withstand him what feminine artifices doth she use to elude breaking jests making captious fallacies as one disposed to slight and jeer whatever he spake c. yet he would take no denial from her but presented his gracious design as one that heard not O the unutterable treasure of Grace in Christ which all her provocations could not overcome In all this discourse we may read our stiffness and stubbornness Christs gentleness and goodness 1. Doct. Christ is the gift of God 2. Doct. One great reason why men refuse Christ and their own salvation is because they know him not Ignorance is the cause of rejecting Christ and his Grace this keeps souls from him Christ and holiness have no enemies but the ignorant did men know what Christ is and what the love of God was in giving him they must have iron-hearts indeed if they could despise and resist him If thou knewest c. 3 Doct. The blessed Son of God made himself very poor stooped exceeding low for the good of sinners And who it is that saith unto thee give me to drink He was Lord of Heaven and Earth the world was his and the fulness thereof the fowls of the mountains the beasts of the forrest and the cattel upon a thousand hills yet he begs a little cold water of a poor woman to quench his thirst O astonishing condescension deep humiliation Blessed Jesus whither did thy love to sinners carry thee 4. Doct. Knowledg in the mind makes way for a spontaneous motion of the will and affections the understanding is to the will as the needle to the thread If thou knewest thou wouldest When the understanding is enlightned with eye-salve and hath clear apprehensions of Christ as transcendently excellent then the Will puts forth it self in its strongest desires after him as the eye transmits the beauty it beholds to the heart so when there is an assent to the things revealed of Christ in the Word when we do with open face behold as in a glass the glory of the Lord in the Gospel then we are ready to accept of him and his Grace with suitable affections this is plain in the connexion in the Text and from the latter sweet connexion Thou wouldest have asked I would have given c. 5. Doct. If we can but rightly ask Christ will readily give ask and have is the language of the Gospel The Grace of God is free but it must be begged He will be inquired of and sought unto for that he intends and promises to give though this woman was a Samaritan yet he would not deny her living water had she desired it of him We must be touched with the knowledg and sense of our maladies and poverty before we will seek the remedy Therefore the Lord inviteth not the drunken but the dry not the full but the hungry that they may eat and drink To what end should Christ be sent unto us with the fulness of the spirit unless we were empty and 't is not enough to feel our wants so as to see our need of help from another unless the hope of present or near help be added thereunto because if we only see and feel our wants we should do nothing else but groan under our miseries and pine away with sorrow but this is true and profitable knowledg of the Grace of God when we know that the same is offered to us in Christ and that it is reached unto us by his hand and so our hearts are inflamed with vehement propassions and desires after it 6. Doct. Grace is the gift of Christ he is the fountain whence this water flows I would have given thee living water Christ gives grace to them that ask it of him as we should ask spiritual blessings ardently and importunately so he gives them most freely and liberally Ioh. 6.27 7. Doct. True Grace never fails those that once have it shall never lose it whoever drinks of this water of life which Christ gives shall never perish 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the perpetuity everlastingness of it Grace is sure and the priviledges of it are sure this is the advantage of spiritual comforts that they do not only satisfie our desires but secure us against our fears Once in Christ and for ever preserved in Christ. This certainty of Grace the comfort of a Christian is not respectu rei but Dei One of the Fathers brings in the flesh saying Ego deficiam I will surely fail and miscarry and the world Ego decipiam I will intice and deceive them and Satan Ego eripiam I will snatch and carry them away But God saith Ego custodiam I will keep them there lyes our safety and security he hath said I will never leave them nor forsake them 1. Doct. Christ is the gift of God Christ in a peculiar and eminent manner is termed Gods gift It is the common mode and fashion of great persons to give rich and magnificent gifts suitable to their state and quality regarding more what becomes them to give than their petitioners to ask or receive The great Alexander could tell his suitors whom he had more astonished than relieved with his bounty and favour That though the thing might be too great for them to receive yet it was not too great for Alexander to give If dust and asâ—es can speak and think at this rate O how large is the heart of God! The great and glorious God out of his infinitely overflowâ—ing love and unsearchable riches of Grace hath conferred upon poor lost self destroying
help him Job 22.2 3. Nor thy wickedness hurt him Job 35.2 He expects no gain by thee looks for no requital he offers this gift to thee not that he may be blessed by thee but that he may be bountiful to thee it 's thy good not his own that he looks at The felicity of accepting is thine own and the misery of neglecting is thine own Prov 9.12 If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it Men call Customers to them and press them with many arguments and entreaties to buy that they may inrich themselves by their Customers but God calls men to buy of him not to inrich himself he is as rich and perfect and happy as he can be but to inrich themselves I counsel thee saith Christ to his lukewarm Church â—ev 3.18 to buy of me gold tryed in the fire Why that he might get â—omething by him and enrich himsâ—lf No that thou maist be rich that thou not I may be rich Now Brethren ponder it seriously it is wholly for your own good that you may escape wrath and death that you may attain Heaven and life that God is pleased once more to offer Christ to you He gives his Son to this end that you may be saved to bring you into the state of Sons and into a right to Heaven and Glory Had he given Christ only to rule over you with his Scepter of righteousness it would have been an excellent gift and no small priviledg to be Subjects to such a Prince especially for such as were bondslaves of Satan by nature but he gives Christ to save and redeem us Something yea very much of God is in the Creation much of God in his common providence but most of all yea whole God in the redemption of man If a Physitian should come to us who would heal us of all our diseases suppose we were an Hospital of unsound persons would he not be most acceptable to us What more acceptable to a poor man than wealth or a naked man than clothes or to an hungry man than bread a slave than freedom all this and infinitely more is Christ to us Now all that is required of us in order to the obtaining of all these benefits is to believe in Christ and what is believing but receiving Christ as he is offered to us in the Gospel Iohn 1.12 What is thy mind now about this offer what dost thou resolve on wilt thou have Christ this Gift of God or not Is there any thing unreasonable in his demands any thing defective in this offer or in the gift is not Christ fair or good enough is he not rich and honourable enough is there any want of love or loveliness in Christ for thee What hath been said of him will silence all these and the like objections What canst thou say is it an indifferent matter whether thou take this or not doth not thy eternal felicity depend on thine acceptance of him what sayest thou shall Christ be thy Lord or the Devil One of these will reign over thee Consider what thou dost thy Soul is immortal and must either take God and Christ and Heaven to be thy portion for ever or Hell and Death and Wrath and Divels for thy portion for ever one of these two is the portion of all the Sons and Daughters of Adam If thou wilt still prefer the world before Christ and love the creature above Christ and please thy flâ—sh more than Christ 〈◊〉 thou goest without him and however thou maist shift in this world yet when once thou appearest in another world God will rain fire and brimstone and an horrible tempest and this will be the portion of thy cup Psal. 11 6. But if now thou acceptest oâ— this gift of God Jesus Christ when all thy friends shall leave thee and dearest relations forsake thee yea when thy flesh and thy heart shall fail thee Christ will be the strength of thy heart and thy portion for ever Well consider what I say and the Lord give thee understanding that thou maist know when thou art well offered and be wise on this side the other world I know not what other answer you can rationally make to all that hath been said to perswade your acceptance of this gift of God but that either you have it already or desire to know how you may make it your own I shall therefore to prevent mistakes in the one and to give assistance to the other first direct you to try your selves whether Christ be yours or not and then how to attain propriety in this excellent gift whereby you may be happy to all eternity Let this be your most serious inquiry whether you have indeed received this gift of God or not Is Christ yours can you truly say with the Spouse Cant. 2.16 My beloved is mine and I am his If you can but once say and speak true I am my beloveds as Cant. 6.3 you may with the same breath conclude my beloved is mine Have you ever made a full intire affectionate deliberate and unreserved resignation of your selves unto him have you given up your heart head and hands all you are all you have unto Jesus Christ and that constantly Then he is wholly yours For God never gave his Son to any but such gave themselves to the Lord and are new creatures and sound believers But more particularly 1. If you have received this gift of God you do very highly esteem of him and prefer him above all other things in the world To them that believe Christ is precious they have a good opinion of his worth and excellency have him in greatest honour and estimation as Hinsius saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that loves Father or Mother or any Relation or Riches or Pleasures more than Christ is not worthy of him cannot be his Disciple Do you truly in judgment and affections account it your chief happiness to enjoy the Lord Jesus Christ is he the chiefest of Ten thousand in your eyes altogether lovely Can you say with David Psal. 16.5 The Lord is my portion or with him Psal. 73.25 Whom have I in heaven but thee and there is none on earth I desire beside thee or in competition with thee So that whatever temptations to the contrary you meet with you do in your settled prevailing judgment prefer Christ before all and count all loss and dung in comparison of the excellency of the knowledg of Christ making him the end of your desires and endeavours putting the world and all other things behind him in your esteem and pursuit and thinking no labour nor losses nor sufferings too great for Christ. 2. Are you willing to receive Christ as Lord as well as Saviour submit to him as King as well as accept of him as Redeemer and come not only for ease and rest but to take his yoke upon you and become his Servants Is Christ your Lord
and Master to guide and govern your hearts and thoughts and lives by his Laws and Statutes and is it your ordinary purpose desire and endeavour to obey him even when he commands the hardest duties and those which most cross the desire and interest of the flesh and 't is your sorrow when you break your resolutions herein then Christ is yours But if you are only content to be saved by him from Hell when you dye in the mean time he shall command you no further than will stand with your credit or pleasure or worldly estate and ends and did never heartily consent that he should rule over you nor resign up your souls and bodies to be governed and disposed by him nor took his Word for a Law and Rule of your thoughts and actions but if he would give you leave you had rather live after the world and flesh than after the Word and Spirit he is not yet yours though you may in words call him Lord and Master yet in your works you deny him He is his Friend and Disciple that keeps his commandments Iohn 15.7 14 but they that would not hearken to his voice would none of him he gave them up to their own hearts lusts Psal. 8.11 3. Have you received the Spirit of Christ The Apostle makes the former and this characters of such as have received Christ. 1 Joh. 3.24 He that keepeth his commandments dwells in him and Christ in him hereby we know that he abideth in us by the spirit which he hath given us Well then do ye obey the Laws of Christ and walk in his ways conform to his example and live the life of Jesus He that doth not thus may say he abides in Christ but he doth but say so 't is not so in truth and reallity 1 Joh. 2.6 He that saith he abides in Christ ought to walk as he walked Further Let me ask you the question the Apostle asked the Disciples at Ephesus Acts. 19.2 Whether have you received the Holy Ghost If God have given Christ to you Christ hath given you his holy Spirit For if any man have not the spirit of Christ he is none of his Rom. 8.9 1 John 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his spirit The Spirit not as residing in Christ but as given to us is an evidence that we have received Christ. Well then let every one of you be now inquisitive and put such interrogatories as these to himself Have I the Spirit is he given to me doth he dwell in my soul have I the spirit of illumination and revelation Eph. 1.17 Do I see such things as I never saw before as the inexpressible vileness and loathsomness of sin the greatest beauty in holiness c. Have I the spirit of life in Christ Jesus to quicken me and raise me up from the dead Rom. 8.2 2 Cor. 3.6 Have I felt the spirit of conviction to convince me of sin righteousness and judgment Iohn 16.8 The spirit of grace and supplication stirring up to and assisting in that heavenly duty of Prayer Zech. 12.10 The spirit of holyness to sanctifie me 1 Pet. 1.2 to mortifie my sins and corruptions Rom. 8.13 and work up my heart to all holy obedience Ezek. 36.27 Am I renewed in the spirit of my mind is Gods Image repaired in me am I transformed into the same image from glory to glory as by the Spirit of the Lord Am I growing in grace perfecting holiness in the fear of the Lord Do I walk in all Gods Ways and Statutes freely regularly constantly Am I willing to sacrifice an Isaac a Benjamin an Absolom a Delilah Herodias and hew with Samuel delicate Agag in pieces or with David keep my self from mine own iniquity Is the old man dead the flesh with all its cursed retinue mortified do I detest and loath every sin in thought word and deed and that not so much for its effects as for its nature and hate it rather as Hell than for Hell Enquire what do you find of these high and gracious operations oâ— the spirit in your selves he is always an active working Spirit is he so in you Doth he raise your hearts to heavenly things and draw forth your souls to Christ O deal faithfully with your own souls let the search be deep and thorow go to the bottom of your deceitful hâ—arts bring things to an issue be sure that you be not mistaken 4. If Christ be received there will be a more earnest intent desire and breathing of soul after him he that hath once tasted the sweetness of his grace and seen the splendor of his beauty will be so far from being satisfied that he will still more and more thirst after him the more excellency the soul apprehends in him the more vehement and restless are his desires towards him Thus it was with the Spouse Cant. 2.3 4 5 â—he had a glance of him and cries out As the Apple-tree among the trees of the wood so is my beloved among the sons Here the Spouse seems to be strongly moved with affection and before her beloved had well ended his speech breaks out into an affectionate Elogy of him which she is not able to express but conquered with her own passion she sits down and breathes for comfort I sate down under his shadow with great delight and his fruit was sweet to my taste Here the soul receives and applys Christ with sweet rellish to her palate comfort to her heart He brought me to the banqueting house and his banner over me was love she still tasts more of the riches of his Grace and what was the effect of this did she surfeit with eating his fruit and banquetting no she is more ravisht with desire Stay me with flagons comfort me with apples for I am sick of love I am wounded nay slain as some Interpreters with love which by the sweet vehemency and insatiability of it makes the heart to burn and weep groan and sigh to forget all and drive away all but him on whom alone she fixeth and would rest but cannot center till she enjoy him in glory till then she is sick and weary and lives not in her self but in him in whom her life is hid As Plato defines love an ardour or flame of a soul dead in its own body and living in another One thus writes to his friend I have for the present a sick life much pain and love-sickness for Christ. O what would I give to have a bed made to my wearied soul in his bosom O when shall we meet O how long is it to the dawning of the marriage-day O sweet Lord Iesus take wide steps O my beloved come leaping over the mountains of separation O that he would fold the heavens together like an old cloak and shovel time and days out of the way and come away Well have you pain and sick-nights for Christ do your thoughts continually run on
him and would you do any thing for compassing of him and abstain from any thing that would cross thy desires to enjoy him content to go through any difficulties and discouragements to bear reproach losses for him and canst not live without him then he is thine But if you can sit down contented without him grow strange and keep at distance many days weeks and years together and yet quiet and merry If you can live without his presence and never miss it not a smile from his face not a look of love from you to him and yet no trouble follows can make a shift with the carnal contentments to supply his room can bear his absence and feel no want of him 't is an ill sign you either never received him at all or are in a dead condition 5. Do â—e smell and savour of Christ where-ever you come and endeavour to draw others to him have your words and carriage been such as to give testimony to others of your love and propriety to Christ He that hath received this gift may be known by the smell and fragrancy he sends forth out of the heart into every part of man thoughts words works are all gracious and savoury there 's the savour of Christ or of the knowledg of Christ manifested in every place 2 Cor. 2.14 15. alluding to the Ointment of the Priests and the sweet incense they offered Christ faith I am the rose of Sharon Cant. 2.1 Now if withering roses put in a box can perfume the clothes that lye in it and cast a sweet and delicate smell how much more must their words and lives be sweet and fragant who carry about with them Jesus Christ Whose garments smell of myâ—rh aloes and cassia Psal. 45.8 Eusebius in his Ecclesiastical History reports of Polycarpus that when he was to be sacrificed unto the Lord by fire by the hands of most bloody Persecutors as he was standing in the midst of the fire all resplendent like shining burnisht gold his body did send forth such an odoriferous and sweet favour as they of Smyrna received it in an Epistle as if he had been perfumed with incense or some other fragrant and aromatical essence Now though every ordinary Christians body do not yield such a miraculous odour yet you may read as much in effect of a most gracious perfume with which the precious souls of all Christs believing members his mystical Spouse do send forth in a most sweet and pleasant manner Cant. 3.6 Who is this that cometh out of the wilderness like pillars of smoke perfumed with myrrh and frankincense with all the powders of the merchants i. e. sweetned with all the most fragrant and sweet-smelling Graces of the Spirit of Christ who is the merchant here spoken of O how desirous is every one that hath received this gift and tasted that the Lord is gracious to communicate him unto others As 't is the nature and property of grace and goodness to be diffusive and communicative of it self so would every true believer impart Christ to his friends and neighbours and even travels over them till Christ be formed in them too If you have this talent this pearl of great price you will be far from laying it up in a napkin or locking it up in a cabinet but be much in commending him to others 't is their delight to be speaking of the beauties excellencies and perfections of their beloved as the Spouse whose whole language is all love and her heart is so full that her lips overflow with the mention of the Excellencies of Christ My beloved is white and ruddy the chiefest of ten thousand c. This is my friend and this is my beloved O ye daughters of Ierusalem Cant 5.19 The Samaritan woman no sooner had Christ discovered himself in plain terms to her saying I that speak unto thee am he that is the Messias but the first thing that we hear of her ver 28. she leaves her water-pot and water for which she came she neglects her civil business forgets her natural wants and runs into the City and calls the people of the place Come and see a man that told me all things that ever I did is not this the Christ Such is the excellency of heavenly treasures ever most diffusive of themselves if one find them there is no rest until he communicate the same to others If one find any secular treasure he will carefully conceal it because the more communicate therein the less must every sharer have as the three men travelling towards Ierusalem c. But the more by thee are brought to Christ the more thou hast of his Divine riches she saith not go out and see a man but come and see the seed of this knowledg cannot lye dead in the heart Psal. 116.10 I believed therefore have I spoken It 's like the Widows oil increases by pouring out They have but a doubtful share in Christ who pretending to send others to him will not go themselves nor doth she take upon her to define or teach she only leadeth them to hear Christ content to peswade to see what she had found So Iohn Andrew and Philip how ready to tell others of Christ Ioh. 1.29 41 45 Paul being one enlightned himself with the saving knowledg of Christ had great heaviness and continual sorrow in his heart and could wish himself accursed from Christ for his brethren and kinsmen according to the flesh Rom. 9.1 So he that hath tasted the sweetness of Christ will not rest but will be wisely upon all occasions relating the love-passages betwixt Christ and him and telling his neighbours and friends the Excellencies of Christ and what he feels O come and hear I will declare what God hath done for my soul Psal. 66.16 2. What shall we do to make Christ our own this appropriation and application of the gift of God is a very great thing what can be so desirable as this what so worthy of your study and endeavours as to have Christ with all his benefits O that you would be perswaded with greatest diligence and faithfulness to seek this priviledg Give no sleep to your eyes nor slumber to your eye-lids till you have made sure of this gift As ever you desire a solid foundation to build upon for exemption from misery and enjoyment of comfort the happiness and safety of your future state depends upon your present application of Christ. 1. Believe get and act faith let it be your main care and endeavour to be believers for let me tell you in the very first moment of believing you will actually be partakers of Christ Christ is in the soul as soon as ever faith is in it this is the most precious and excellent grace that is receptive of Christ the hand whereby we take him as he is offered and held forth unto us in the Gospel Some define faith a most affectionate accepting of Christ as Saviour and Lord It is say others a saving-grace
Kings Priests Prophets Titles of Dignity Names of Honour or whatever else was ascribed to them to express their Dignity and Soveraignty they were only used â—o express those transcendent Excellencies which these personal Types did adumbrate and appear most properly to belong unto this Prince of Peace 2. So for the New Testament he is almost expressed but always intended and implied in every chapter verse line and word thereof Take away Christ out of the Gospel and there remains nothing but empty words Take Christ out of the History and it is but a meer Fable and remove him from the Doctrine thereof and it falls to the ground being without a foundation Take Christ out of the Precepts and they are not of force or a yoke too heavy for us to bear Take him out of the Promises and they are not Yea and Amen The Promises without Christ are Wells sealed up bones without marrow In the Epistles if Christ be absent there is no Grace Mercy or Peace 2. He is the prime and marrow of all things as well as of words as Austin tells us having gone through all Creatures and enquired of them for God each one of them did answer I am not he Sed per ipsum sum quem quaeris in me but I have my being from him whom thou seekest in me So if we view the whole Creatition and note the particular excellencies of every Creature we should find that all these are derived from Christ he is the pearl of the word and of the world Is there any thing praise-worthy and excellent even in our estimation which we may not find Christ comprehend the same eminently in himself as the vertue and perfection of the effect is in the cause If riches be desirable and excellent Christ is rich and Lord of all in him are unsearchable riches treasures of wisdom and knowledg If you talk of honours as riches so honours are his We behold his glory as of the only begotten Son of God When man was at first created he was created with honour and glory Psal. 8.5 but Christ is better than man in his primitive purity and original splendour not men only but Angels also worship him Heb. 1.6 Philip. 2.9 God hath highly exalted him he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath highted him but hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-highted or super-exalted him and hath given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name above all names that is real honour above all names all expressions and above all thoughts and above all excellencies not only in this world but in the world to come O how excellent is his name in all the earth Psal. 8.1 If there be any worth in pleasures as many conceive here then is an object altogether lovely and delightful here is beauty to delight the eye sweetest musick in his voice to ravish the ear and that which pleases all the senses of the inward man Another esteemed excellency is Wisdom which Solomon saith exceedeth folly as far as light exceedeth darkness Eccles 2.13 Now herein doth the excellency of Christ chiefly appear for he was filled with wisdom Luk. 2.40 In him were hid treasures of wisdom Col. 2.3 He is the Wisdom of God and saith Counsel is mine and sound wisdom I am understanding In a word there is one excellency more and but one in this world far transcending all these that is Grace for that makes a man excellent Psal. 16.2 The righteous is more excellent more honourable than his neighbour Prov. 12.26 and procures a name better than of sons and daughters even an everlasting name that cannot be cut off Isa. 56.5 But the grace of any Christian is but as the drop to the Ocean in regard of the grace of Christ who is full of grace and truth Iohn 1.14 Grace is poured into his lips Psal. 45.2 yea such uncreated grace hath no one Christ is better than health than wealth than peace than pleasure than wisdom or grace Christ made ours by his Fathers gift and goodness hath all the sweetness comfort and happiness of all these in him and infinitely more All these are but streams that lead us to the fountain but beams that guide our eyes to that Father of lights to that Son of righteousness God reconciled God incarnate 3. Christ is the first and chiefest of all persons which raises him one degree higher in his superlative excellency 'T is reported of Apelles that at his drawing of his rare pictures of Venus among the Heathens stiled the Goddess of beauty that he assembled together the most beautiful Women of the Island of Coos comprehending in that his own work their divided perfections so to conclude this Encomium of Christ I shall collect the Eminencies of all things and persons and beings and shew that he is the chiefest of all chieftains the choicest of all choice persons in Heaven and Earth God Angels and Men of gods so called he is the chiefest nay he stands alone he is the only true and wise God 1 Tim. 1.17 Of Angels he is the chief the Angel of the Lords substantial presence Isa. 63.9 he is the Archangel 1 Thes. 4.16 the Prince anâ— Head of those glorious spirits Col. 2.10 the head of all principalities and powers Of men he is the prince and choicest the chiefest of ten thousand the standard-bearer among the armies of Angels and men the choice of the flock the flower the rose the glory of all the children of men yea he contains all their excellencies whereof some had one excellency some another he hath all Abraham was excellent in his faith Moses in his choice Iob in his patience David in his sincerity having a heart like Gods heart but Christ hath all eminency of grace in one some are gods but must dye like men Christ is the Prince of life that never dyes some are wise but he is wisdom it self some are strong but he is most mighty some are fair but Christ is fairer than the Sons of men Among relations he is the chief among shepherds he is the chief shepherd of our souls 1 Pet. 5.4 the good shepherd Iohn 10.11 Among Sons he is the first-begotten Son Heb. 1.6 the first-born of every creature Col. 1.15 the first-born among many brethren Rom. 8 29. still he hath the preheminence Among Prophets Priest and Kings he is the most excellent and far transcends all others he is in every respect absolutely perfect and a superlatively excellent Saviour so that there is none such no Saviour besides him this is the person whom you undervalue and make light of 3. By refusing this gift of God you do exceedingly gratifie Satan the great enemy of your souls If a man had conference with the Prince of Darkness and should make this motion to him wherein he might most serve and gratifie him I am confident it would be his only wish to such a soul above any thing in the world that he would keep at distance from Christ neither
such a jewel all the treasures upon earth could not bear proportion to him nor make reparation for the loss of him I know the true Believer shall never lose Christ because Christ will never suffer him to be lost but he may do that which may tend to the losing of him though through grace he shall not be actually loâ—t and he may do that which may deprive him utterly of the sense evidence and comfort of this gift though his propriety in it remain firm and sure 'T is true a Saint shall never be left so to himself or his sin as that sin shall bereave him of his jewel his Christ but may and often doth steal away the key of his cabinet his evidence and assurance Cant. 5.5 6. I opened to my beloved but my beloved had withdrawn himself and was gone Thus you see Christ sometimes withdraws himself from them that dearly love and earnestly desire him for as he is said when pleased to gratifie his people with his grace and assistance strength and deliverance to come out of heaven his dwelling place Isa 26. ult and 64.1 So he is said to return thither when he forbears to put forth and exercise his grace and to shew his mercy and loving kindness to them Hos. 5. ult Isa. 18.4 he is said to hide his face in regard of his special grace and love and in regard of intercourse and communion with his Church not totally but in part not finally and for ever but for a moment a small moment he shortens his hand in his wonted operations and ceaseth to be so intimate and familiar with his servants and seems to be a stranger to them and their condition and this he does for divers good reasons and considerations 1. Christ leaves them sometimes because they will not open to him when he knocks at the door of their hearts either they are not at leasure or busied about other matters and employments or are too much setled upon their lees sloath and security hath seized upon them Cant. 5.2 3 4. 2. He does it for tryal that he may make an experiment of his Churches love to him and faithfulness in his service to see whether his people can abide to be without him or will serve and follow him frowning as well as smileing As a Father may leave his dear Child and stand behind the door to see what it will do So God exercised Iob David Heman Asaph and others the Wife is tryed in the long absence of her Husband 3. To raise and quicken them more to love and desire him for though the absence of fuel doth diminish the fire yet commonly the absence of Lovers doth increase and heighten love and makes it more impatient and restless Cant. 5.8 This made the Spouse sick of love and her soul failed she could not bear it Isa. 26.9 With my soul have I desired thee in the night 4. To cure formality in believers and to remove all trusting to resting in or relying on any thing besides himself and that the soul may not be satisfied with any thing below himself As a Father sometimes le ts go his hold that the Child may see his dependance upon him The Children of Israel were exceedingly formalized in their Devotion they only looked at the external Sacrifices but did not frame their doings to turn unto God Hos. 5 6. Therefore he takes this course with them They shall go with their flocks and with their herds to seek the Lord but they shall not find him He hath withdrawn himself from them i. e. they shall go after their accustomed manner of sacrifices but God hides himself because he will bring them off their formality and security So if we trust in outward Ordinances and lay too much stress upon them the time may come when we shall use them and seek God in them and not find him because of formality 5. That he may teach them to live by faith not to be too much dejected but believe that he is near to them but behind the Wall Cant. 2.8 9. He is kept off from the soul by the wall of sense and carnal reason that the soul may improve his faith in looking over this wall as Iob did Iob 19.25 26 I know that my redeemer lives c. Isa. 50.10 He will come and will not tarry 6 That his presence may be more esteemed and valued when re-injoyed there is often a remisness and abatement in love to Christ but when he is lost and found again we shall watch better over our selves and set a higher price on him than before we have need sometimes to be taught the worth of mercies by the want of them post frigora dulcior ignis when we know what it is to want his presence we learn to esteem it Post tempestatem dulcior securitas How sweet is a calm after a storm Christs favourable Aspect is more sweet and acceptable when the sun-shine thereof begins to break forth again after some black and bitter tempest of desertion Now since there is some danger of losing Christ in these respects we had need look to our selves and do all we can to retain him with us for our help I shall lay down some motives and then directions as in the first branch 1. To perswade us to this I shall use no other arguments or motives but only to tell you what Christ is to the soul and so it may see what it deprives it self of by losing him 1. Keep him for he is thy life Whoso findeth him findeth life Prov. 8.35 and 3.18 She is a tree of life to them that lay hold upon her and happy is every one that retaineth her speaking of wisdom under which notion Christ is commended to us So Prov. 4.13 Take fast hold of instruction let her not go keep her for she is thy life He saith I am thy life and the length of thy days with him is the fountain of life he is the only well-spring of life and all blessedness How sweet is life skin for skin and all that a man hath will he give for his life he 'l part with any thing every thing rather than life When many of Christs followers forsook and walked no more with him Will ye also forsake me said he to his Apostles Peter answered for himself and the rest Lord whither shall we go thou hast the words of eternal life Joh. 6.68 q. d. Lord if we leave thee we leave our life and all our comfort we forsake our own mercy and judg our selves unworthy of everlasting life had we no other reason 't is motive enough to stay with thee and keep close with thee to consider that our lives are hid in thee eternal life and consequently all that 's dear to us the quintessence of all happiness is with thee 2. Keep him for he is thy light how sad and miserable is it to walk in darkness if you let Christ go you eclipse your own light 't is night when
garden Cant. 4.16 and now lo here I am to answer the longing expectation of thy blessed Soul which doth even pant and thirst after me who am the health of thy countenance and thy God Psal. 42.11 My company thou dost affect I see 't is most sweet and pleasant to thee and my company thou shalt have here I am to be with thee as thou didst pray and desire I come to eat thy pleasant fruits and bring with me the inexpressible comforts of my Spirit do thou eat and drink Yea drink abundantly O beloved 2. Be willing to be with him in reading much and often in the book of God where thou maist find this precious pearl as in a field what else saith the Prince of Anhalt is the whole Scripture but the swadling-clothes of the child Jesus the Apostle Col. 3.16 right well terms the word of God the word of Christ because he is the matter of the whole and the contents of all the Bible shadowed in the Law and shewed in the Gospel Vnam vocem habent duo Testamenta the word of the Lord contains nothing but the word which is the Lord. Austin How vainly do men look for immediate inspirations when ordinary means is afforded and others forbid the reading of the Scriptures and call Pictures and Images Lay mens books 3. Be willing to be with him in the Communion of Saints Who are a garden inclosed Cant. 4.12 in which Christ doth shew himself most graciously by their savoury speeches and holy conversations emblematizing and representing in a proportionable degree that most admirable ravishing fairness and pleasantness that is in Christ himself let these then be the excellent ones of the earth in whom is all your delight Psal. 16.3 Attend his Ordinances which are the conduits to convey Christ to us though others pretend to be above them yet keep ye under them if ye would keep Christ to put the pitcher above the rock is not the way to take water O let your fellowship be with the Father and with the Son 3. Shake off sloth ease and security indulge not your selves love not your carnal ease be not drunken with the pleasures of the flesh nor surfeit with the profits of the world nor intoxicated with pomp and honours set not your affections on things below let not down your watch be not secure nor high-minded Rom. 3.3 Cant. 5.2 3 4 5 6. you have there Christ knocking at the door of her heart with importunity and tender vehemency for admission and he moves and solicites Open my sister my spouse c. every word an argument a talent weight of love and does Christ call and knock and beg at the door of our souls to enter O what vile ingratitude is it to shut him out Doth he solicite and entreat so many ways by his Word and Ordinances Rod and admonitions and motions of his Spirit what inexcusable obstinate madness is it to drive him away Is any thing so worthy to be harboured there as he and is it not an imcomparable honour that he should vouchsafe to come under our roof She aggravates her fault because of his importunity But observe her idle excuses and vain frivolous pretences for not opening to him vers 3. I have put off my coat how shall I put it on What absurd and sluggish inconveniences does she plead making that her apology which should be her shame in casting off those garments of holiness and spiritual duties which should ever adorn her and growing weary of her nuptial robes which she should ever wear And the other is like unto it I have washed my feet how shall I defile them This is spoken after the manner of those hot Countries where they used to wash constantly before they composed themselves to a setled rest or before they sat down to eat By this custom the Church would excuse her somnolency and negligence as if there were trouble or danger in rising up to entertain him Sad shifts A Christian should endure more for Christ than a little cold or unseasonable diligence One spark of Hell will burn up all these cloaks and fair pretences In the fourth verse Christ proceeds further since knocking would not serve outward means and moral arguments will not prevail he works inwardly and effectually by the powerful visitations and motions of the Spirit which is called the finger Mat. 12.28 compar'd with Luk. 11.20 Then her bowels were moved in her or for him Here 's the great effect of spiritual visits of Christ and the close and lively workings of his Spirit in the heart then she arose and her handâ— dropped with myrrh active and vigorous endeavours should accompany inward motives and suggestions of grace the feet should make haste and the hands be diligent and operative for this is to oyl the lock and make the soul dextrous and prompt to all duties of holiness Vers. 6. You have the effect of her sloth I opened to my beloved but my beloved had withdrawn himself and was gone or he was gone he was gone which duplication is more passionate and denotes the expedition and certainty of his absence for which she is much troubled and like a sad widow wrings her hands and crys out he is gone c. my soul failed when he spake or melted or went out of me for his words which he had used to me I was exanimated and astonished O take heed of sloth 4. Hold fast the word of truth keep the mystery of faith in a pure conscience and then you keep Christ. Take heed therefore of all Opinions that are opposite and destructive to the truths of Christ he will not lodg where his truth is thrust out by errours What was it that brought ruin to the ancient Churches of Greece but this they gave way to fond opinions some to Iewish fables some to the Doctrine oâ— Balaam and of Devils and of the Nicholaitans as you read in the second or third Chapter of Revelation and Ecclesiastical History Preserve every truth of Christ according to its moment and weight the dust of Gold is precious 't is dangerous to be careless in the lesser truths Better heaven and earth should be blended together saith Luther than one dust of Gods Truth should perish If you hearken to Satan and Seducers this will be a little one and that shall be a little one till you have little'd away all the principles of faith Count not those small things as the men of the world do for which the children of God have ventured their all Martyrs were not so prodigal of their lives but they knew what they did when they durst not give place for a moment O beware of errour if you would keep Christ let men be in the eyes of the world in righteousness Saints in holiness Angels in zeal like Christ himself If damnable errours be the ground of their Catechisms and their opinions be heretical they cannot keep Christ amongst them receive and retain his faithful Ministers and
enemies Col. 1.21 Those that are afar of are made nigh by the blood of Christ he hath broken down the partition-wall and slain the enmity Ephes. 2 16 17 18. If thou hast some dear friend who bestows a gift on thee in token of his dear love and respect to thee and there should be afterwards some disagreeing and falling out betwixt you wouldst thou shew this gift a pledg of league and amity c. thus hold up Christ to God 3. Or though it be not thus yet thou wantest the sense and feeling of his love and art comfortless in the want of it O then make use of Christ in this case who is able to make all Consolations abound and fill thy soul with joy and peace in believing He hath said Ioh. 14.18 I will not leave you comfortless Tristatur aliquis nostrum veniat in cor Iesus Is any man sad saith Bernard let that sweetest name Jesus come into his heart and so he shall have that peace and comfort that the world cannot give neither can the world take it away from him Christ is a most soveraign Cordial apply and use him and your joy will be full 4. Or art thou terrified in Conscience and groaning under the insupportable burden of a wounded spirit art thou affrighted with accusing and condemning thoughts O go to Christ who as he can make peace in the Court of Heaven so he can create peace in thy heart and still the crys of Conscience and make a calm there also though the waves roar and the winds blow c. thy soul shall have peace in him which passeth all understanding Col. 1.20 And will say in me ye shall have peace be of good cheer let not your hearts be troubled though your hearts ake and tremble yet he is greater thaâ— your hearts who is nigh to justifie you Isa. â—â— 8 so that you may triumph with the Apostle Who is he that condemneth it is Christ that died Rom. 8.34 Expect no peace in laying aside Christ. 5. Are you afraid of death and judgment to come in this case also make use of Christ. It 's reported by Cassander that in ancient times sick and weak dying persons were directed and accustomed to make use of Christ at that time especially interposing him betwixt them and Gods Judgment saying these words Lord we put thee the death of our Lord Iesus Christ betwixt us and thy judgment But what need we look into Historians the Scriptures shew what languishing souls and drooping spirits must do Psal. 23.4 5. Though I walk in the valley of the shadow of death yet I will fear no evil c. Christ hath destroyed him that had the power of death Heb. 2.4 taken out the venome and malignity of it Death lost its sting in Christs side And now O death where is thy sting O grave where is thy victory 1 Cor. 15.55 57. Or fearest thou judgment look to Christ and thou shalt not die the second death but he will raise thee up at the last day Ioh 6.49 50. Having Christ thou maist stand in judgment and lift up thy head with joy for 't is the day of thy Redemption then the redeemed of the Lord shall return with joy everlasting and you shall appear with him in glory 4. Fourth Branch of Exhortation Be â—ery thankful for him yea let your whole soul go out in thankfulness be ever praising and magnifying God for his unspeakable mercy in Christ your Sacrifice your Redeemer your Saviour often call upon your sluggish hearts and say Bless the Lord O my soul and all that is within me bless his holy name Psal. 103.1 and 116.12 What shall I render to the Lord for this the greatest of all his benefits O be thankful not in a common ordinary formal manner but in the most lively enlarged and raised manner that is possible where the mercy is high and great the thankfulness must bear some proportion to it O let your apprehensions be widened to conceive the vastness of this mercy that your affections may be more enlarged to praise God for it O how shall we get our hearts affected with it what thankfulness can be enough for such a gift should not the whole soul be summon'd in to give its most united acknowledgment of so signal a mercy for God to give his only begotten Son to be a Saviour for sinners Here 's the wonder of wonders God never did the like before and he 'l never do the like again and blessed be his name there is no need he should It would have been admirable mercy if God would have sent some other person upon this Errand to redeem and save undone sinners If send he will why did he not send an Angel or body of Angels to try their skill and see what they could do Nay why did he not send an Angel as once he did with a flaming sword in his hand to keep off sinners from the Tree of Life O this did not comport with his gracious designs though it did too well with the creatures merit therefore he would not do it no his own Son shall be pitcht upon he is the person whom God will send Surely here was love great love great to the degree of infiniteness Millions of Angels were nothing to one Son to one such Son his first-born his only begotten Son the Son of his love who lay in his bosom had been his delight from everlasting O astonishing mercy O admirable goodness and condescention how may we cry out here Lord what is man that thou art thus mindful of him and the Son of man that thou makest this account of him Psal. 8.4 and 144.3 or as Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him Here was God so loving so as can never be expressed never be comprehended Ioh 3.16 God so loved the world that he gave his only begotten Son that whosoever believed on him might not perish but have everlasting life The Heavens and the Earth were once called upon to be filled with astonishment because of the ingratitude of a sinful people Isa. 1.2 May not now Heaven and Earth Angels and men all creatures whatsoever be called upon to be filled with astonishment because of the stupendious love of God! O Christians what influence hath this upon your dull and sluggish hearts what are you made of that you are no more in the sense of it drawn out in blessing loving admiring and adoring of God Pray if there be any holy ingenuity in you take some pains with your selves that you may be much more affected with it and give not over till you have such thoughts and affections upon Gods giving his Son raised in you as may in some measure answer to those thoughts and affections which you shall have about it when you shall be in Heaven The Angels never reaped that advantage that we do yet they were at praising-work as soon as ever Christ was born
children Not fashioning our selves according to the former lusts in our ignorance but as he that hath called us is holy so let us be holy in all manner of conversation 1 Pet. 1.13 14 15. O what manner of persons should we be in all holy conversation and godliness It is most reasonable that we should walk in Christ as we have received him both from the rules of ingenuity fidelity and equity 1. It is a rule of an ingenuous man that nothing be done to the prejudice of him from whom we receive nothing but the fairest expressions of favour and kindness God deals with his people in sweet expressions and carriages of condescending love bounty and good-will all his ways are mercy and faithfulness his with drawings or whatever God doth to his people it is for their good Now for any man to walk contrary to God that still goes on to discover more of the riches of his grace to him is to requite evil for good a piece of great disingenuity there is not only rebellion and disobedience but wickedness in it 2. 'T is a rule of fidelity whatever is given to a man to be disposed of upon such and such things and for such ends should be carefully imployed and laid out upon such things and for such ends according to the will of the giver A man may certainly dispose of his own as he pleases Now Christ was not given to us to live as we list or to walk in the vanity of our minds as other Gentiles Ephes. 4.17 Those that have received Christ and do not walk worthy of him do not improve him for mortifying the old man and putting on the new man and for holiness of heart and life they go against the will of him that hath bestowâ—d thâ—s gift upon them 3. 'T is a rule and principle of equity whatsoever we have received from another to occupy we should return it with all possible advantage being intrusted in anothers business an ingenious and just man will labour to advantage him in whose business he is employed as much if not more than his own If we receive this special gift and grace of God and instead of walking answerably we dishonour him by walking contrary to the grace we have received where is justice and ingenuity in this deportment As if a servant be employed in his Masters business he is to use his utmost skill and strength and put to his utmost endeavours to perform his duty exactly So we are servants and whatever we do is our duty Lâ—k 17.10 the stock we have received from another must be faithfully returned to the owner with advantage Mat. 25.27 A servant is not to mind his own advantage and profit but his masters the end why you perform duties and frequent Ordinances must not be meerly to be free from guilt and horrour and to escape Judgment and Hâ—ll that 's but as a servant that works indeed and does his masters business for his own ends but you must eat and drink work and trade pray and hear and all that you do for God and his glory For directions how we must walk in Christ You must walk in Christ as you have received him 1. You received Christ as one that hath taken upon him your nature and sanctified it Ioh. 17.19 and in this respect you should walk in him as those that are sanctified Ephes. 4 20 21 22 23 24. But ye have not so learned Christ c. 1 Thes. 4.4 As you have received of us how you ought to walk and to please God so ye would abound more and more for this is the will of God even your sanctification that every one of you should know how to possess his vessel in sanctification and honour 2. As one that mediates and intercedes for you at the Throne of Grace and ye should be sure to walk in him come to God in this new and living way that your persons and services may be accepted and prayers answered 3. As one to whom you have resigned up your selves as your King and Lord ruler and governour that hath the sole ordering and disposing of you and all your affairs and ways and in this respect you should yield obedience and subjection to his commands and give up your selves wholly to him 4. As one that is your Saviour who is your strength and safety against all enemies and evils whose design and undertaking is to deliver you from the evil of sin Satan and the world in all your fears dangers temptations then you must fly unto him and relye upon him when he hath restored liberty to you captives and slaves you must walk in this liberty and make use of it not to sin but to serve him freely without fear and without distraction 5. As a guide and leader to shew you the way of life and happiness and 't is nothing but reason you should follow him and walk as he walked In a word he is your life and your all and so you should live not to your selves but to him and his praise and glorifie him in soul and body which are his that since he died for all 't is very reasonable that they which believe should not live henceforth to themselves but to him that died for them Rom. 6.22 â—3 Being made free from sin and become servants unto God ye have your fruit unto holiness and the end everlasting life For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. CHRIST The Best MASTER Joh. 13.13 Ye call me Master and Lord and ye say well for so I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VOS me vocantes dicitis magister aâ— domine bene dicitis sum enâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per enallagen as Mark 15.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ponitur Mat. 27.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grammarians speak the Nominative for the Vocative case Vel est mutata forma orationis ut hoc dicatur vos compellando me utimur his vocibus magister dominus Unless we read it with Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Erasmus translates it Magistrum dominum for saith he it is not usual nor proper to call any thus unless he be present and they speak to him but now Christs Disciples did call him so when he was absent as Ioh. 21.7 This saith Beza is confessed but here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred saintatis vel vocantes me appellatis being here used it may be understood of the common speech wherewith they spoke to Christ when present The Syriack word Rabban and Maran as in Maranatha the Lord cometh 1 Cor. 16.22 soundeth something more Sacred and Divine than ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a teacher of Letters Manners or any Art in relation whereunto they were called Disciples or Learners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur qui pollet authoritate
cui jus est preâ—â—cribendi eras It properly signifieth one that hath authority rule or dominion being a word of relation also It is in the writing of the Apostles simply and absolutely ascribed to Christ saith Zanchy a thousand times It is used civiliter as when we call an Honourable person or one that hath servants Lord. And Theologically when this appellation is given to the one true God answering the Hebrew name of God Iehovah which sets forth the absolute power and soveraignty of God over all the Creatures These are the words of our blessed Saviour Jesus Christ to his Disciples wherein he begins to give them the sense and exposition of that his strange and wonderful condescention of washing his Disciples feet whereof you have the History in the precedent verses He doth now at large declare to what end and renders the reason why he washed his Disciples feet this done partly to shew his admirable love to them vers 1. and to give them an example of humility and love one to another and partly to intimate that he only cleanieth us from our sins 1 Ioh. 1.7 There was in this his action a teaching mystery which they knew not till they were further instructed they yet perceived not that it was not so much material for them to have clean feet as to be cleansed by the blood of Christ and have true humility and love one to another Here he taketh up an argument from their own mouths to shew what they ought to do in imitation of him except they will contradict themselves and in actions dissent from their own words of common use If I your Lord and Master have frooped so low as to wash your feet ye ought also to wash one anothers feet ye ought to be ready and willing to serve one another in love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more ought ye seeing you are not as ye confess Lords over one another but fellow-servants equally bound in mutual duty Verily verily I say unto you the servant is not greater than his lord and argument a majore from the greater to the less If Christ who excelleth all do so admirably abase himself how may it even shame thee vers 15. I have given you an example that you should do as I have done we must follow rationem exempli magis quam individuum actum the moral reason of the example rather than do the individual act that is we must after Christs example be ready to perform the meanest and lowest offices of love one to another Doct. Christ is a Christians Lord and Master and every Christian is Christs servant Christ and a Christian stand in relation one to another as Lord and servant There is a relation between Christ and Believers as betwixt Master and servants Though Christ saith to the Apostles Ioh. 15.5 Henceforth I call you not servants but friends The meaning is not that he calleth them not servants at all but not meer servants they being more than servants having such acquaintance with his counsels as his friends for he presently vers 20. bids them remember that the servant is not greater than his Lord Mat. 23.8 One is your Master even Christ and all ye are brethren and vers 10. the Apostles called themselves the servants of Iesus Christ Rom. 1.1 1 Cor. 4.1 Phil. 1.1 He is called our Master and we his servants because he is our Rector expleno dominio with absolute propriety and doth not give us Laws to obey while we do our own work but giveth us his work to do and Laws for the right doing of it and it is a service under his eye and in dependance on him for our daily provisions as servants on their Lord. He hath work for us to do in the world and the performance of it he will require He biddeth his Sons go work to day in my Vineyard Mat. 21.28 and expecteth that they do his will ver 31. His servants are as Husbandmen to whom he entrusteth his Vineyard that he may receive the fruit ver 33 34 41 43. Faithful servants shall be made rulers over his Houshold Mat 24.45 46. Christ delivereth his Talents to his servants to improve and will require an account of the improvement at his coming Mat 25.14 1. Christ is a Christians Lord and Master 2. Christians are his servants For the first concerning Christs Lordship enquire what it is 2. How it is 3. Where it is 1. What it is observe that Christ as God-man hath a threefold Lordship as he is God he hath the same glory and dominion with the Father and as God-man Mediator there is a dominion that results from his Office and this is thus distinguished 1. Christ hath a more general dominion or Lordship over all men yea over all creatures He is over all God blessed for ever Rom. 9 5. Jesus Christ he is Lord of all Acts 10.36 He is King of Nations Soveraign Lord to rule and judg them Ioh. 3.35 the Father loves the Son and hath given all things into his hand Mat. 28.18 all power is given to me in Heaven and in Earth God hath put all things under his feet Eph. 1.22 This Lordship is or seems to be thaâ— Reign spoken of 1 Cor. 15.25 28. for he must reign till he hath put all enemies under his feet and when all things shall be subdued unto him then shall the son also himself be subject to him that put all things under him that God may be all in all This Oeconomical Kingdom or Lordship is exercised over all whether good or bad whether willing or unwilling to serve him whether knowing or unknowingly and it is manifested by the Acts 1. Of restraining all creatures from crossing or hindering his will and works which he is determined shall be when he ascended up on high he led captivity captive Eph. 4.8 Satan sin death Hell and whatever opposed him in his state of humiliation captivity put for captives a multitude of captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath the keys of Hell and Death Rev. 1.18 i. e. power to deliver to or keep from Hell and the Grave and he is the worlds master Ioh 16 33. be of good cheer I have overcome the world 't is but a conquer'd Enemy let the waves roar the Lord reingeth Psal. 93.1 72.9 his enemies shall lick the dust he rules in the midst of his enemies 2. His Lordship is manifested in guiding and swaying them to his will and end Psal. 68.30 Rebuke the company of spearmen the multitude of bulls with the calves of the people till every one submit himself with pieces of silver Captains and Companies of greatest might rage and cruelty are bridled and tamed made to stoop and pay tribute to him Kings of Isles shall bring presents Kings of Sheba and Seba shall offer gifts yea all â—ings shall fall down before him all nations shall serve him for he shall deliver the needy when he cryeth the
poor and him that hath no helper Psal. 72.10 11 12. He hath dominion over the greatest Kings is Lord of Lords to make them fulfill his pleasure and serve his end either in favour or correction to his Saints or in punishment to others 3. In judging and passing sentence on all at the last He is Lord both of living and dead and all shall stand before the judgment-seat of Christ as it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God Rom. 14.9 10 11. 2. He hath a special Lordship over his visible Church as he is heir of all things and head of all creatures and at the last day Judg of all men so he is King and Lord of his Church which owns this one Lord Eph. 4.5 Both theirs and ours Lord of all Churches 1 Cor 1.2 He is the head of the body the Church in all things or among all having the preheminence the government is upon his shoulders Isa. 9.6 He is chiefly a Lord because of his heritage the Church wherein he rules 1. As a King or Magistrate in a Common-wealth and so he is said to have the throne of his father David and shall reign over the house of Iacob for ever and of his Kingdom there shall be no end Luke 1.32 33. and Nathaniel gives him this salutation Iohn 1.49 Rabbi thou art the son of God thou art the King of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hath rule or dominion This is used sometimes civiliter in some respect and general signification is attributed to the creature and so we call him to whom reverence and honour is due 't is a word of relation or who hath servants Lord but most properly it is used Theologice when this appellation is given to the only true God answering the name of God Iehovah which the Seventy usually translate this word and setteth forth the absolute power and soveraignty of God over all the creatures and therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one or onely Lord 1 Cor. 8 6. Eph. 4.5 The Hebrew word Adonai springing from a word that signifies a base or pillar which sustains any thing and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrowed from building whereunto a Commonwealth is compared whereof the King is said to be the foundation So King contracted from the Saxon word Coning or Dyning signifying power and skill and so Lord from Laford a Saxon word a sustainer dominus in its strict and simple sense is one that hath a jus disponedi possidendi utendi a right of having or possessing disposing and using i. e. that is full and sole owner or proprietor sometimes 't is taken more largely as comprehending both propriety and rule and sometime more improperly for government or command it self but amongst Lawyers 't is taken properly and strictly for an owner Yet here not excluding the other 't is taken for one qui pollit authoritate cui jus est prescribendi one that hath authority and governs by Law which is an authoritative constitution de debito officii praemii poenae the signification of the will of a governour making the subjects duty and determining of rewards to the obedient and punishments to the disobedient 2. As a Master or teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preceptor or magister one that teacheth letters or manners and the latter word magister is more general and declares some preheminence or dignity as that Mat. 19.16 good master c. Christ is the infallible guide and teacher of his Church He knows his Fathers will and there is neither ignorance nor negligence nor ambition or deceit in him to cause him to conceal the mind of God he teacheth all things needful to be known in order to our attaining eternal life this is his office and work therefore the title of disciples is most commonly given to believers much of Religion doth consist in Learning of him as his disciples 3. As a master of a family Mat. 10.24 25. the disciple is not above his master nor the servant above his Lord it is enough that the disciple be as his master and the servant as his Lord. If they have called the master of the house Beelzebub how much more shall they call them of his houâ—â—old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 13.34 For the son of man is as a man taking a far Iourney who left his house and gave authority to his servants and to every man his work watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the Cock crowing or in the morning Mat. 20.1 the Kingdom of Heaven is like unto a man that is an housholder which went out early in the morning to hire labourers into his vineyard c. Hence he is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word betokening a private right to rule such as is exercised in the guiding and governing of a Family and most properly signifies a master ruler or governour over servants who are bound to him This Lordship is declared by these Acts 1. By calling and gathering them by his word Isa. 55.45 Behold I have given him for a witness a leader and commander to the people Behold thou shalt call a Nation whom thou knowest not and Nations that knew not thee shall run unto thee because of the Lord thy God and for the holy one of Israel for he hath glorified thee These are the words of God the Father concerning the Messias of whom the Iewish Doctors themselves expound this place whom he appoints and ordains to be a teacher and testifier of his will a leader or a ruler or a Prince and Commander not to Israel alone but also to the Gentiles to call a Nation by an external calling and the Ministry of the Gospel bestowed sometimes upon Cities Kingdoms Common-wealths c. Mat. 20.1 thus he hires labourers into his vineyard a calling according to means common to the elect and reprobate ver 16. Many are called but few chosen 2. Giving Laws to them to direct and oblige them to obedience Isa. 33.22 The Lord is our Iudge the Lord is our law-giver or statute-maker the Lord is our King he will save us as a soveraign to protect his subjects that continue loyal to him and live according to his laws The Apostles were publishers of his laws 1 Thes. 4.2 For ye know what commandments we gave you by the Lord Iesus Christ I command yet not I but the Lord. 1 Cor. 7.10 9 14. Even so hath Christ ordained that they that Preach the Gospel should live of the Gospel Gal. 6.2 So fulfil the Law of Christ that is of loving one another none but Christ can give Laws and there are none of Christs servants but receive Laws from him 3. Appointing order power offices and officers among them whom
right which he saith not to avoid death but to shew that he was unjustly accused 4. He is an eternal Lord Of the increase of his government and peace there shall be no end upon the throne of David and upon his kingdom to order it and to establish it with judgment and justice from henceforth even for ever Isa 9.7 Luke 1.33 He is the King immortal 1 Tim. 1.17 Death the King of terrors and terror of Kings is subdued by this Lord not only so as never to touch him but also never to hurt any of his Servants Other Rulers though they be called gods and lords yet shall dye like men earthly Monarchs either by some Poison or Treason are brought to untimely deaths at least some disease or other will lay their glory in the dust but Jesus Christ is yesterday today and the same for ever 5. He is a mighty Lord most able to do what is good for his Servant and to subdue all persons and things to himself Psal. 3.21 He can kill the Soul and throw both the Body and Soul into Hell he can subdue the hearts of men even of the deadliest enemies unto his love and obedience he can protect and shelter his Servants from all evil and bestow all good things on them for the world is his and the fulness thereof He hath under his command the forces of all creatures in Heaven and Earth which he rules as he pleases to his own purpose he can at ease frustrate the harmful intentions and noisom qualities of the worst of them he can turn their malice into mercy their hatred into love yea can bring forth glory to himself and profit to his Servants not only against but even out of their mischievous designments as in Daniel and the three Children c. 6. He is a most just Lord his is a Scepter of righteousness Heb. 1.8 his right hand is full of righteousness The Lord is righteous in all his ways and holy in all his works Psal. 145.17 In him is exact and perfect integrity and equity of all his counsels words and actions and there is no unrighteousness in him His will is the rule and standard of justice and whatever he commands is most equal and right because he wills and commands it 7. He is a most glorious Lord and Master The glory of Kings and Emperours is but a borrowed ray or spark from his Majesty the glory of all the Caesars c. is but a black coal in comparison of his splendor and when he shall appear in his glory the glow-worms of worldly splendor and majesty shall disappear and be extinguished the poorest Servant he hath shall then appear with him in such glory that the combined-excellency of Kings shall not be so much as a shadow to it 8. He is a most gracious Lord he puts them upon none but safe honourable and comfortable employments He puts no more upon them than they can go through and lays no more upon them than they are able to bear he knows their mould and frame remembers they are but dust he is Jesus as well as Lord a Shepherd as well as a Master he joins his glory and their happiness together he never requireth brick from his people without giving them straw he will either multiply grace or diminish the temptation his Grace is always sufficient for them 9. He is a wise judicious Master A man that serves a fickle and unconstant Master who often changes his mind has a hard task and endless labour but a prudent man who orders his affairs with discretion and deliberation his commands are but once obeyed his work is soon done what he doth now anon he must undo and so Sysiphus like he is ever doing and hath never done he never knows an end of his work But the Servant of Christ is at a good certainty and knows before-hand what his work must be and what his wages as his Master himself is so his Commandments are immutable and invariable without so much as a shadow of change Iam. 1.17 That was a needless cavil and meer peevishness and selfishness in Ionah Ionah 4.2 10. He is a most knowing and discerning Lord. He observes the ways and works of his Servants so narrowly that the closest and subtillest among them cannot deceive him he spies them in every corner nay every corner of their hearts in them all things are open and naked before him though now in some sort he be absent yet he needs no informer he knows what every Servant doth in his absence and will manifest every ones work to all the world his eyes are as a flame of fire clearer than ten thousand suns he takes notice of all their services and hearts Rev. 2.19 I know thy works and charity and service and faith and thy patience and thy works and the last to be more than the first 11. He is a pitiful and merciful Lord and Master He hath an eye as pitying as it is piercing he doth no less observe the wants and troubles than the ways and works of his Servants he is a Father as well as a Master and As a father pitieth his children so the Lord pitieth them that fear him Psal. 103.13 14 And spareth them as a father his son that serveth him Mal. 3.17 hath more tender bowels than a mother Isa. 49.15 Can a woman forget her sucking-child that she should not have compassion on the son of her womb yea they may forget yet will I not forget thee Christ is not as the slothful man thought a cruel and hard Master Matt. 25.24 that looks for much work and gives little encouragement but is moved with compassion towards his Servants Matt. 18.27 he will not have his Servants complain that they serve an hard Master 12. He is a meek and lowly Master condescending to serve his Servants here and hereafter 1. Hereâ— Matt. 20.28 He came not to be ministred unto but to minister Luke 22.27 Whether is greater he that sitteth at meat or he that serveth is not he that sitteth at meat but I am among you as he that serveth He stoopt so low as to wash his Disciples feet 2. Hereafter Luke 12.37 Blessed are those servants whom the Lord when he cometh shall find watching Verily I say unto you That he shall gird himself and make them sit down to meat and will come forth and serve them Study but yet expect not to understand either the comfort or condescention of this promise made to the faithful Servants of Christ He shall gird himself c. Lord saith one did I not think that the cheer and the attendance were both one I should say the attendance were infinitely better than the meat Think what it is for Christ himself to serve at the Table what is it but infinite delight for the guests to have him set himself to solace them who is infinite as in sweetness so in knowledg to make his sweetness please them Nor will the dignity of these
is contrary to that which ye owe to Christ and as touching your Soul and Conscience subject and enslave your selves to no man living depend absolutely upon none but Christ and his word all our obedience to earthly Lords must be only such as this Lord allows and only in the Lord the greatest Lords in the world are but regula regulata Christ is the only regula regulans they the rule ruled he ruling 6. To inform us that Christians are Christs servants yet somewhat more or with some special exceptions Iohn 15.15 Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you They are not only servants but friends they call Christ Lord and Master he calls them not servants but friends not servants but free-men yea sons Iohn 8.36 The servant abideth not in the house for ever but the Son abideth ever Gal. 4 7. Wherefore thou art no more a servant but a son and if a son then â—â— heir of God through Christ. Not a servant that is under the ceremonies and bondage of the Law but a Son having received the adoption by Christ the eternal Son of God who was sent to redeem us that he might purchase and graciously communicate the right of sonship which he hath by nature to every true believer And because ye are Sons God hath sent forth the spirit of his Son into your hearts crying Abba father We are in such sort free and so set at liberty as that we must be governed by the Spirit of Christ which reigneth in our hearts and teacheth us the true service of the Father but this is not to serve but rather to enjoy true liberty as becometh Sons and Heirs 7. It teaches us that all doctrines and practices are to be abhorred which derogate from the dignity of this our Lord and Master 1. Doctrines especially the Popish which deprave our redemption purchased by this Lord by the doctrine of merits the worship due to this Lord with the doctrine of image and adoration and the Saints intercession The authority of this Lord by the doctrine of the Popes headship and pardoning of sins and many such doctrines not only of the Papists but of others nearer to us 2. The practices of vile and wicked men We should make it our business and only Plot to promote his honour and service in the world and endure nothing that would eclipse and impair his glory He who touches that should touch the apple of our eye look upon his reproach as cast upon our selves mourning for that dishonour offered to him which we cannot redress 't is against both Christianity and Humane ingenuity to suffer him to be abused whom we have undertaken to serve This neither agrees with honesty nor honour 't is indeed not only a sin but a shame Hardly is any Servant so low spirited as to think it consistent with his credit to serve a disgraced Master they that truly call Christ Lord will never endure that his glory should suffer from others much less from themselves 3. Our own unsuitable practices A servant of Christ must not be a son of Belial every one is under a yoke still Christ does not give his servants leave to sin but liberty to serve God Christ came not to free us from the Law but sin from the service of the Devil not from the service of God He came not to make the Law less strict or sin less odious or us less holy freedom from wrath and Hell is a priviledg but from duty and obedience is none because we are made free by Christ we are to be more apt and ready to discharge the duty we owe to God and man in maxima libertate minima licentia a great deal of liberty by Christ and yet the strongest ingagement to service that may be They whose lives are full of Epicurisme Atheisme worldliness 't is not a pin to chuse whether they be Pagans or Christians for acting thus heatheâ—ishly thus brutishly they do but pollute that sacred and worthy name the Apostle saith I am not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9.21 Not without the law to God but under the law to Christ. This leads to Second use of reprehension It may serve to reprove three sorts 1. Those that endure not to hear of Christs Lordship and commands that will not acknowledg this dominion of Christ nor let him be Lord in his own house but do what in them lies to deprive him of that honour to which he hath so good a right But who deny Christs Lordship 1. They that will not hear his voice obey his call accept his inâ—itations in the Gospel he inviteth them to himself prays them to be reconciled to God through him intreats them to come and put themselves under his government and take his yoke on them and they will not hear but in effect say We are Lords we will not come at thee Jer. 2.31 We are well enough and shall do well enough without him and what needs such care and strictness He comes and waits and knocks at their doors but they slight him and will not open He prays them that they will look into their hearts mind their Souls consider their eternal condition but they quench the Spirit smother the light and resist all these motions they will not come to him nor suffer him to come into them that they may have life 2. Those that addict themselves to strong and inordinate desires of liberty which is the worst slavery that will not submit to his government quarrelling at duties rather than performing them thinking it a kind of happiness to be free and that there is no freedom but in sinning and following the bent and sway of their own hearts and being Lords of their own actions and dream of an exemption from all kind of Law but their own lusts they would he above all checks and controul and have scope and room for their own lusts Promise themselves liberty 2 Pet. 2.19 Men would have it at this to be at their own dispose and to be answerable to none that would call them to account and therefore that will not obey his laws and commands 3. Such as in a proud contempt and obstinacy against reproof and instruction do cast off all respect and obedience to Christ they cannot endure restraints are as bullocks unaccustomed to the yoke Ier. 31.18 Are all for breaking bonds and dissolving cords Psal. 2.4 Bursting the yoke altogether Ier. 5.5 They cannot endure to hear of denying their fashions renouncing their lusts and pleasures forsaking their vain worldly wanton thoughts and ways what every thought every desire every word must be under a Law So much time spent in duties such gravity in conversation such awe in their speeches No vain licentious Spirits will not be clogged and yoked thus what a weariness is
it Mal. 1.13 Sacrifice upon Sacrifice such waiting upon God they cannot endure their spirits are impatient and recoil with the more violence upon reproof and storm and vex which argues much non-subjection to the Lord Christ. Hear ye and give ear be not proud Ier. 13.15 These are flat refusers Luke 19.14 We will not have this man to reign over us Secondly Such as name themselves Christs servants and are content to wear his livery but do not mind this state cordially and follow it constantly 1. Such as are ignorant concerning the object manner and points of this service How shall men serve one whom they know not He that knows not his Landlord cannot pay his Rent they follow the fashion of the Country and in a blind superstitious manner conform to the worship of the place not considering why nor whom it is they serve but offer sacrifice as the Athenians to the unknown God worship an Idol rather than Christ or as Christ tells the Samaritans ye worship ye know not what 2. Fair promisers and pretenders but slow performers as Mat. 21.30 When his father bid him go work to day in my Vineyard he answered I go sir and went not so many whose service is like Ephraims goodness Hosea 6.4 As a morning cloud and early dew it quickly vanisheth but let us take heed we do not gloze with him as we do one with another nor flatter him with our lips when our heart is far from him we are deceived if we think that this Lord will be mocked with hollow and empty promises and protestations We live in a wonderous complemental age wherein scarce any other word is so ready in every mouth as your servant and at your service when all is but meerly formal without any purpose or many times not so much as a single thought of doing any serviceable office to those men to whom we profess so much service However we are one towards another yet with the Lord there is no dallying it behoveth us to be real good words and fair speeches serve not our Lord Jesus Christ. Rom. 16.18 3. Partial hypocritical temporary servants Some divide between the service of Christ and of sin like the false mother that would have the child divided as Cambden reports of Redwald King of the East Saxons the first Prince of this Nation that was Baptized yet in the same Church he had one Alter for Christian Religion another for Heathenish So too many are of Mungril Religion halting between Christ and Baal Heteroclites in Religion this is to set the Ark of God and Dagon together which God will never endure he came not for one half of thy heart if Sin and Devil have the other half How much hypocrisy is there in men many like the Souldiers that bowed to Christ and mocked him give their outsides to Christ their insides to all uncleanness that as Luther saith of Cain give opus personae Deo but not personam their cap and knee to God but themselves to all sin and iniquity this is the Capital sin of this age And then how many are but temporary of whom we may justly say what Nabal did unjustly of David there are many servants now-adays that break away every man from his Master Yesterday Gods people and to day are turned knaves Better they had never known the way of Righteousness 2 Peter 2.21 A relapse makes their condition worse He that first served sin and then turned to the service of Christ and afterwards falls again to the service of sin proclaims to all the World that he esteems that better O how great affront is this to Christ Iohn 6.66 From that time many of his disciples went away and walked no more with him 3. Such are to be reproved that lay claim to this honourable title and yet indeed serve other masters There are many of whom we may say too truly as it is Recorded of the Samaritans 2 Kings 17.33 They feared the Lord and served their own gods 1. Some serve themselves and not Christ â—t up themselves as Idols and do what seems â—ood in their own eyes and make their will their rule their lust their Law This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-worship self-Idolatry which is the greatest and worst of all It is the greatest curse under Heaven for God to give a man over to himself to live as he list Psal. 81.11 12. Rom. 1.26 the judgment of the hardned Iews and blinded Gentiles We read of one given over to the Devil for his good 1 Cor. 5 5 but never any given over to himself but for his damnation Austin prays libera me domine a memetipso self is mans greatest and most dangerous enemy we are naturally self-destroyers without self-denyal no Salvation 2. Those that serve men not the Lord. Not that it is contrary to the service of Christ to be in that civil relation or subjection to men as servants to their Masters c. But as the Apostle 1 Cor. 7.23 Ye are bought with a price be not ye the servants of men That is saith Ambrose subject not your consciences to the superstitious inventious of men in Gods worship that build their Religion on mans bare Authority as Papists or be not servants to the lusts of wicked men such are reproved as serve men when they run in a cross line to Gods will Such were the subjects of Nebuchadnezzar that at the command of the King worshipped the golden image and served the King not the Lord such was Pilate that for fear of dipleasing Caesar delivered up Christ to be crucified though he knew him to be innocent such were the Nobles of Cambyses who having a lust to marry his own Sister He sends for all his Counsel and asked them if they had any Law in Persia to allow him to marry his own Sister They answered that there was no such Law but yet there was another Law that the Kings of Persia might do what they list these Nobles were slaves to the lust of Cambyses O that we had not many amongst us that sell their Consciences and their Religion and their Salvation to be Panders to the lustful covetous and ambitious desires of great men men-servers and men pleasers are worthy of sharp reprehension Ephes. 6.6 3. Such as serve not the Lord but their own belly Rom. 16.18 Whose god is their belly Phil. 3.19 Love their pleasures more than God that serve and fulfill the lusts of the flesh such an one that lives in pleasure is dead while he lives 1 Tim. 5.6 Ye cannot make provision for the flesh to fulfill the lusts thereof and fulfill the will of God too Rom. 13. ult to rot in pleasures makes men utterly uncapable of serving the Lord Tit. 3.3 Serving divers lusts and pleasures which is the worst slavery to walk after our own lusts is to seek to cherish that which Christ came to destroy and so go about to defeat our Redeemer and hinder him from obtaining his purpose in our
his wrath O do not thou lift up the heel against him to whom thou must one day bow the knee if thou wilt not now kiss the Son thou shalt shortly lick the dust of his feet if thou be not now in the number of his willing people in the day of the power of his grace in the day of his wrath his arrows will be in thy heart as one amongst his enemies In a word if thou wilt not stoop to his golden Scepter thou must be broken in pieces with his rod of iron 6. Give up your selves to Christ and you shall be your own and be happy look when and how much you resign your selves to this absolute Lord even then and so muâ—h you are your own and no more you are never your own but when and while you are his what you deny him or steal from him you give to the Devil the World and the Flesh you lye at the command of every vile lust or black devil till you become his subjects O quam multos habet dominos qui unum non habet O how many how ignoble how poor how cruel are the Lords of that man who hath not this one Lord But the way to secure your selves and whatever is dear to you is to give up all to Christ. He that loseth himself and his life shall find it and he that labours to secure himself another way loseth all Matt. 16.25 If you be his you are happy but if you be your own you are most miserable Can you support preserve or provide for your selves who shall save you in the hour of temptation and distress know ye not yet so much of your own insufficiency and do ye not yet feel your selves to be such a daily burthen to your selves that you have enough of your selves ere now as to beg of God above all your enemies to save you from your selves and to save you from being forsaken oâ— God and given up to your selves Remember that none in the world hath sufficient power wisdom and goodness to take the full care and charge of you but Christ none else can save you or sanctifie you or keep you alive one hour and therefore it will be your happiness and honour that you are his He will use you only in safe and honourable services and to no worse an end than your endless happiness Consider a little how unfit you are to be your own Lords and how unable to govern your selves so blind and ignorant so byassed by a corrupt will so turbulent are your passions so uncessant and powerful is the temptation of your sence and appetite that 't were as fit for a man to be govern'd by a servant or a rider by his horse But he is most perfectly fit to govern you and all the world you can desire nothing reasonably in a Lord and Governor which is not in him He hath perfect wisdom to know what is best perfect goodness and therefore will be most regardful of his subjects good and will put no evil into his Laws Almighty to protect his Servants and see to the execution of his Laws most just and therefore can do no wrong but all his Laws and judgments are equal and impartial He is our very end interest and felicity our dearest friend and father and therefore loves us better than we love our selves and therefore we have greatest reason to submit to his Lordship and obey him as one that rules us to our own felicity 7. Let him be your Lord to rule and save you or you must needs perish everlastingly it 's a folly to think Christ should save you while you serve his enemies in vain do you expect the dignities and priviledges that come by Christ and not submit to the duties and services that are due to Christ. He is the author of salvation to them that obey him Heb. 5.9 The Gospel is a message of eternal life only to those to whom it is a rule of spiritual life and the true believer does not only cast himself into the arms of Christ to be saved but also casts himself at Christs feet to serve him never man had Chriâ—t for his Saviour unless he took him for his Lord. There is no possible escape for Christs enemies If they had another Lord or Potentate that could match Christ in strength they might fly to him to defend them from Christ but Christ is the only Lord and woe unto them that have him for their only enemy Can thy heart endure or thy hands be strong in the day when this Lord shall deal with thee Ezek. 22.14 Jer. 4.13 Foolish sinner dost thou contend with thy Maker wilt thou set bryars and thorns against him in battel as smoak contend with the wind the wax with the fire the stubble with the flame or the snow-bâ—ll with the Sun 'T is hard to kick against the pricks there 's no flying from him but by flying to him Isa 10 3. What will ye do in the day of visitation and in the desolation which shall come from far To whom will ye sâ—â—e for help And where will ye leave your glory Will you call upon the rocks and mountains to fall on you and cover you from the wrath of the Lamb when the great day of his wrath is who shall be able to abide Rev 6 15 16 1â— Were it not better now to enter into the rock and hide your selves in the clefts of this rock Isa. 2 10. No way to escape the wrath of God one spark whereof will horn the guilty sinner to destruction but by kissing the Son Psal. 2. ult 2. Branch of exhortation to all them who have given up their names to Christ and are his listed 〈◊〉 servants Let me perswade you to 〈…〉 serve 〈◊〉 great and blessed Lord O 〈◊〉 him with greatest diligence and fervency of spirit 〈◊〉 best Lord must have your best service darâ— not to offer to this Lord that which cost you nothing the blind and â—â—me are too bad for your ordinary lords this Lord muâ—â— have your all the whole of your created abilitiâ—sâ— Hâ— deserves and his work requires your all he hath much more business then all the time and strength of his servants can bring about if every hair of your heads were an hand you might have your hands full of work O let none do his work negligently how great was his goodness to take such unprofitable servants as we are into the family of his Church what saw he in us more than in Heathens that he should put such an honour upon us I shall first instruct and then excite you 1. For your direction I shall lay down 1. Rules 2. Meanes 3. Manner of this service 1. Rules about Christs service 1. Live and act wholly to and for this your Lord do all you do for Christ Phil 1.21 For to me to live is Christ. Christ is the scope and end of all his life Rom. 14.6 7 8. None of us liveth to himself and no man
dyeth to himself For whether we live we live to the Lord and whether we 〈◊〉 we die unto the Lord whether we regard 〈…〉 or not it must be to the Lord. Whether we eat or not it must be to the Lord make him the end of your conversation Iesus Christ the same yesterday and to day and for ever Heb 1â— 7 8. 2. In all things seek to 〈◊〉 him 1 Cor 7.32 Care for the things that belong to the Lord how you may please the Lord. And labour whether present or absent to be accepted of him 2 Cor. 5.9 Have none to please but Christ and for Christ. 3. Be ever found doing his work Mat. 24.46 Blessed is that servant whom his Lord when he cometh shall find so doing never cease working till you die life and labour must end together he gives us no time to be idle in 4. Go by his rule in all your ways let all your actions and proceedings be regulated by his law whatsoever ye do in word or in deed do all in the Name of the Lord Iesus Col. 3.17 As when Pharaoh had lifted up Ioseph and made him ruler over the Land of Egypt and they cryed before him bow the knee Pharaoh said unto Joseph I am Pharaoh and without thee shall no man lift up his hand or foot in all Egypt Gen. 41.44 So 5. Employ all you are have and can for him His word is Luke 19.13 Occupy till I come all your Talents he requires the service of thoughts 2 Cor. 10.5 of words Eph. 4.29 of works 1 Cor. 10.31 of body and Spirit 1 Thes. 5.23 6. Highly esteem what ever is his His Day Ordinances Servants Ministers and his holy Word let the feet of his Embassadors be beautiful both for their Master and their message-sake they are the Servants of Christ. Our delight should be in those excellent ones who bear the image and wear the badge of our Lord the world now thinks that of all callings this of the Ministry can best be spared but let us not think so basely of them who are Christs servants not only to do his business but to wait on his person ye to represent his person 1 Cor. 4.1 7. Study to approve your selves in all things to him 2 Thes. 1.11 12. Pray always that God would count you worthy of this calling and fulfill all the good pleasure of his goodness and the work of faith with power that the name of our Lord Jesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Jesus Christ. In a word let none but Christ be your end Serve him not to serve your own turns but let every interest be subservient to Christ learn to perish that the glory of Christ may live make not Religion a design let Christ be sweet for himself in serving him let nothing else be your scope and then nothing will divert you aim not at profit so gain will not allure you nor at pleasure so ease will not corrupt you nor at friends so favour will not seduce you Be all unto Christ and let Christ be all unto you Be all or nothing 2. Means 1. Redemption from other opposite Masters Luk. 1.74 That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 2. Enmity in us must be subdued all that exalts it self against the knowledg of God strong holds pull'd down imaginations and high things cast down and every thought be brought into captivity to the obedience of Christ 2 Cor. 10.4 5. 3. Receive instruction from him we must be taught in this service and that by him we must learn Christ Ephes. 4.20 21. If so be that ye have heard him and have been taught by him as the truth is in Iesus Col. 3.16 Let the word of Christ dwell in you richly in all wisdom Phil. 4.12 In all things I am instructed 4. You must also be furnished by him with graces and strength 2 Tim. 3.17 Throughly furnished to all good works And 2 Tim. 2.21 Prepared unto every good work and have his strength or you can do nothing Ioh. 15.5 5. Practise self-denial If any man will come after me let him deny himself and take up his cross and follow me Mat. 16 24. Either you must deny your self or you will deny Christ that man that sets much by himself will never reckon much of a Saviour He who hath not learned self denial when Christ and self come in competition meet on a narrow bridge will endeavour to make Christ go back he that doth not account himself nothing will soon esteem Christ so 6. Clear your selves from all worldly distractions lay aside the world as much as may be that you may attend upon the Lord without distraction 1 Cor. 7.35 Let not this be your rule to Christ and holiness so far as you may without any prejudice to your worldly interests but this follow the world so far only as you may without being false and unfaithful to Christ and his service do not say to duty as Prayer Hearing Meditation stand aside I have such a worldly business to look after but rather say world stand aside Be sure that you are gotten clear of the world and that Christ have the preheminence in you be not ye the worlds prisoners but Christs free men 7. Remember the last account and judgment 2 Cor. 5.9 10. Wherefore we labour that whether present or absent we may be accepted of him for we must all appear before the judgment-seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad None so diligent and faithful in the service of this Lord as those that with Ierome have still sounding in their ears that terrible voice Surgite mâ—rtui venite ad judicium Our Lord is gone but will come again to take an account how matters have been managed during his absence now sincce we look for such things what manner of persons ought we to be 3. For manner Christ be served in a right manner 1. Heartily freely cheerfully the heart is the marrow of the performance Col. 3.23 Whatsoever ye do do it heartily as to the Lord Ephes. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with eye service as men pleasers but as the servants of Christ doing the will of God from the heart Serve him in the spirit doing service with good-will and gladness making it our meat and drink to do his will quod cor non facit non sit 2. Humbly reverently when we have done all we can all those things that are commanded say we are unprofitable servants we have done that which was our duty to do Luk. 17.9 10. In bearing when he corrects content with our allowance not doing what we please but what pleases him coming at every call and obeying