to say sporting greatly a metaphor or simile taken from little ones which sport and play before their Parents Christ must needs be precious being thus highly esteemed of the Father And to this head of Argumentation wee may adde the great and high account that the most excellent of all Gods Creation the holy Angels have of him they all worship him and adore him Hebr. 1. 6. yea they doe exceeding earnestly desire to stoope downe and pry into the great mystery of our Redemption by Christ as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Peter 1. 12. doe import where the Apostle alludes to the manner of the Cherubims looking downe into the Mercy-seate this is the study yea this is the delight and recreation of the elect Angels to looke into the severall scopes of our salvation by Jesus Christ to behold the whole frame and fabrick of it to observe all the parts of it from the beginning to the end and the glorious attributes of God his wisdome his power his Justice his Mercy all shining and glittering in it like bright Starres in the firmament this I say is their worke yea this is their festivity and past-time Then let the profane ones of the world thinke what they will of Christ let them slight him and scorne him and cast him at their heeles as they doe let them trample upon his bloud and passion as their wicked manner is making it a common and worthlesse thing let them despise those high and celestiall Mysteries of his Mediatorship wee need not care for their thoughts it is enough for us that God the Father hath honoured and exalted him that the holy Angels doe venerate and worship him yea and all the Saints doe magnifie him and count him very precious the opinion that one of the least of these hath of Christ is more to be regarded then the Judgement of the wisest and most judicious worldlings that are The Preacher saith that a wise mans heart is at his right hand but a fooles at his left Eccles 10. 2. what is the meaning of this Wee know that naturally every mans heart is placed on the left side therefore surely that sentence aimeth at something higher then Nature doubtlesse then Heavenly things are figured by the right hand and Earthly by the left The first is the choyce of the Saints they are therefore those wise ones whose heart is at their right hand the other is the delight of Heathenish and carnall people they then are the fooles whose heart is on their left hand and here is the true reason why the men of this world doe despise Christ their heart is a left-handed heart as I may say they favour and rellish nothing but earthly things and therefore Christ and the glorious things of the Gospel are lightly set by such wisedome is too high for fooles as Solomon saith they cannot attaine unto it Even the Heathen Philosophers as wise as they were could not reach it they were so farre from embracing it that they counted it very foolishnesse and be it so saith the Apostle for he doth after a sort gratifie them yet the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men It skils not then what the men of the world doe thinke of Christ but what esteeme God and his holy Angels and the Saints illuminated and enlightned by the Spirit of God have of him if they count him precious this is an Argument irrefragable and a proofe beyond all exception that he is so indeed Thirdly the great and excessive price Illustration III that is given for a thing doth likewise render it very precious Precious things have their denomination from this Argument The oyle wherewith Mary anoynted Christ was called precious in this respect this oyntment might have been fold for much and given to the poore Thus also the life of a man is said to be precious Proverb 6. 26. because he will part with one thing after another till all begone to save it as wee see in the Egyptians who parted first with their mony after that with their cattell and last of all with their Lands and all to buy bread to save their precious lives Now this also doth set forth the preciousnesse of Christ but who shall value him Who shall set the price upon him not men of corrupt minds not people of depraved affections for they will set too low a rate upon him Judas sold him and the High-Priests bought him for 30. pieces of silver a goodly price saith Christ that I was prised at of them Zach. 11. 13. Magnificum pretium as Junius renders it a very worthy price I promise you ironically spoken meaning nothing lesse and yet he was no lesse then the eternall Jehovah that was so prised Jehovah said unto me cast it unto the potter a goodly price that I was prised at of them But they did thus to fulfill the good Counsell and purpose of God for others that would esteeme more highly of him There be them in the world that doe enhaunse the price of Christ and value him at the highest rate though some will not part with a beastly lust for him though like hogs they count the base wash and figge to be farre sweeter yet there be others that know well the worth of him there be others that are willing to forsake all for him we have forsaken all saith Peter and have followed thee Matth. 19. 27. The Merchant of whom you heard before sold all to buy the preclous pearle he valued it above all things in the world and was willing to leave all for it The holy Martyrs thought not their very lives and their heart-bloud too deare for Christ so it is said that they loved not their lives unto the death Revel 12. 11. that is they despised their lives in comparison of Christ they exposed their bodies to horrible and painfull deaths their temporall estates to the spoyle and their persons to all manner of shame and contempt for the cause of Christ they thought nothing too hot for him A soule that by Faith hath sense of the worth of Christ will willingly give all for him will goe away rejoycing and will thinke his pennie-worth to be very good Fourthly the usefulnesse and profitablenesse Illustration IV of a thing makes it also to be precious in this sense are the fruits of the Earth called precious as we reade Deut. 33. 14. there the precious fruits put forth by those heavenly luminaries the Sunne and Moone are a part of Josephs blessing and precious they were because very usefull and serviceable to the life of man and the influence of those heavenly bodies by a course which God had constituted and set in Nature made them the more usefull and therefore the more precious So also are the afflicted and persecuted Saints said to beare precious seed Psal 126. 6. because their sufferings shall profit them much in the end such seed shall
lost Marie's good part which she had chosen could never be taken from her The Saints and their graces are in the hand of God and who can snatch them out of that mighty and powerfull hand Mount Zion standeth fast for ever and the Lord is about his people â—s the Mountaines are about Jerusalem they are therefore in a most safe and persevering condition In Solomons Temple there were two pillars the one was called Jachin and the other Boaz 1. Kings 1 Kings 7. 21. 21. as much as to say stability and strength now what doth this figure unto us but the more then brazen stedfastnesse and strength of the Church of God of all the members of it and of all their saving graces which can never perish never decay but shall dure beyond the world unto all eternity never to be broken as the two staffes Beauty and Bands were which the Prophet Zach. 11. 10. 14. speakes of but still to be supplyed by the Spirit of Christ with fresh strength and abilities and so to last for ever and ever Fifthly looke upon Christ as upon Reas 5 the most gainfull and profitable thing to the soule that can bee imagined nothing more commodious nothing more enriching then Christ is And verily Christ is absolute gaine Universall gaine And gaine for himself First he is absolute gaine absolute because whatsoever we give unto him we lose it not there is no alienation of it but it is ours still and ours in a farre safer custody and keeping then in our owne if wee cast our affections upon Christ they be not lost hee onely makes them better if wee give them to the world they differ little or nothing from the affections of beasts but if Christ have them he makes heavenly and gracious and such as will fit us for the presence of God if wee lay downe our lives for him they be not lost neither but gained unto life eternall Matth. 10. 39. Againe the necessity of getting Christ makes him to be absolute gaine to such as have him the necessity of a thing puts worth upon it it is not absolutely necessary to be rich or honourable or great in the world but Christ being the life of our soules and one without whom wee cannot subsist happily he must needs be of absolute necessity and therefore absolute gaine unto us Without me saith Christ you can doe nothing Joh 15. 5. As the branch cannot beare fruite except it abide in the vine and if it beare no fruit men cast it into the fire and burne it so if we bee not in Christ and abide in him we can beare no good fruite and for such as beare no good fruite the fire of Gehenna is prepared how absolutely necessary theâ— is Christ and how absolutely gainfull to us if once wee have him Secondly Christ is universally gaine First universall for all persons rich and poore young and old noble and ignoble Learned and unlearned bond and free there is no man rich without Christ neither is there any poore that have him none noble without him none ignoble with him none learned or free without him none bond or unlearned with him There be distinctions in the world among men honouring some and debasing others exalting some and depressing others but in the body of Christ they are not to be found There is neither Jew nor Greeke there is neither bond nor free there is neither male nor female for yee are all one in Christ Jesus saith the Apostle Galat. 3. 28. Secondly Christ is universall gaine in respect of all times All things are beautifull in their season saith Solomon Musick is good but it is so onely in a time fit for mirth food is good but it is so onely when men are hungry cloathing is good but it is then for them that are naked and Physicke also is good but it is when men are sick and distempered but Christ is seasonable at all times he is that tree of life that beares twelve sorts of fruit and before the old store is done new comes for it yeilds fruit every moneth Revel 22. 2. Christ is never out of season and therefore universally gainfull Thirdly Christ is gaine also to all things In Christ are made unto us promises of all sorts both of this life and of that which is to come for which cause the Apostle saith that Godlinesse is profitable for all things When the Prophet saith that the just shall live by Hab. 2. 4. his Faith we must conceive that it is true as well of food and rayment and temporall deliverance as of Justification Sanctification and eternall salvation this is not so well observ'd by Christians as it ought to be for many can trust Christ with their soules but not with their bodies not with their Estates Peter rested upon him for salvation thou hast the words of eternall life saith he but hee could not trust him with the safety of his flesh for going to him on the water he doubted and began to sinke But beleeve it whatsoever our weaknesses are whatsoever our ignorance ouâ— doubting our forgetfulnesse Christ is profitable for all things both for soule and body for this life and for the life to come for ever Thirdly Christ is gaine for himself other things are gainefull in aspect and relation to their ends as wealth is good to supply want food to maintaine life cloathes to keep off the cold aire a staffe to support feeble legges a bed to rest wearie limbes on and the like but Christ is a rich and inestimable treasure to the soule without reference to a further end then himselfe he is to be desired even for himselfe Wisdome is better then Rubies and all the things that may be desired are not to be compared to it Proverb 8. 11. And doubtlesse Christ is the wisdome there spoken of Now then if Christ be the most gainefull thing in the world absolute gaine universall gaine and gaine for himselfe without aime at some better thing if Christ be thus gainefull I say who can denie him to be most precious and excellent I passe to a sixt Reason Sixtly then Christ is precious to Beleevers Reas 6 because of the attractivenesse and alluring vertue Of his Love Of his Beauty Of his Grace First of his love Magnes amoris est amor Love is the attractive Load-stone of Love and never was there such a love as Christs love to his Elect free and undeserved from everlasting to everlasting cast upon them even when they were enemies and in their stomachous grassations and rebellions overcoming all difficulties and oppositions all peevish frowardnesse and prevarications after reconcilement never wearled or tired out with any provocations a love lifting up Adam Earthly man as high as Heaven and translating Enoch miserable and enthralled man into the glorious liberty of the Sonnes of God a love infinite and past comprehending so that well might the Apostle set a Behold to it Behold saith he what manner of love
soule is to thy Name and to the remembrance of thee With my sâ—ule have I desired thee in the night yea with my spirit within mee will I seeke thee early Esa 26. 8 9. Now I must tell you that it was faith which caused such love-sicknesse in the Spouse such panting and thirsting in David and such soule-desires such incessant seeking of Christ in those godly ones that wee reade of Give me children or else I dye said Rachell so certainly nothing can quiet and content the minde of a Beleever but union and communion with Christ It argues then a dead darke a hopelesse a faithlesse condition when the soule can goe whole moneths and yeares pleasing it selfe with rattles and toys as I may say and never labour for sweet intercourse or commerce with Christ at the very best here can be no better then a divided esteeme of Christ which is nothing worth When the heart is divided between Christ and the world there is alwaies a disproportion the world hath most and Christ least yea even then when Christ seemes to have most yet it is but occasionall dangers feares the ficke bed a spirit of bondage stings of conscience and the like may perhaps make Christ most relishable for a spirt but when the fit or storme is over and God gives respit then the heart is hardened like Pharaohs and there is a returning with the dogge 2 Pet. 2. 22. to his vemit and with the washed Sow to wallowing againe in the mire It is possible for a man to esteeme of Christ meerely for ease he would be freed from anguish but not from sinne he would be eased of the burden of sinne I meane those horrors and terrors and wounds and affrightments which it workes he would be delivered from paine and the hell of sinne but he cares not to be purged from the impurity and filthinesse of it Now where Christ is welcome and accepted onely for such an end as this truely he counts himselfe to be but little set by such an esteeme of Christ is but an occasionall esteeme of him a divided esteeme a disproportionable esteeme which he doth nothing esteeme of and it declares a soule quite destitute of faith and Christ cannot be precious where there is no faith Secondly Here is discover'd to us a Vse 2 fit object whereupon to spend the marrow of our best affections wee should labour to place all our sweet affections that are to be exercised upon good as love joy and delight upon this love-deserving object Christ It is pittie wee should lose so much of our affections as wee doe upon worldly things when we suffer a pure streame to run through a dirty channell our affections to run after the things of the world wee doe but lose our affections and they become unprofitable unto us I confesse that the love of Christ is not alike in all the Saints some are more and some lesse intensive in their love to Christ Wee all know that in the naturall body there is not so much strength in a finger as there is in the arme so in the mysticall body of Christ the members have not all of them the like measures and abilities of grace And it is possible also to sleepe spiritually while the heart that is to say the life and inmost affection of the soule is waking I sleepe saith the Spouse but my heart waketh Cant. 5. 2. The meaning is that shee was somewhat secure and kept not that watch against the pleasures of this life and the baits of this world as shee should doe and yet her heart was upright still So the wise Virgins slumbred and slept as well as the foolish Mat. 25. 5. And yet they had oyle in their Lamps and were ready to go in with the bridegroome The spirit may be willing when the flesh is weake as our Saviour saith Neverthelesse it were to be wished that every childe of God had heavenly affections in him at the height and like an arrow drawn up to the head And wee must take heed that our pusility and dwarfishnesse in them do not flow from a vicious and adulterate love love of the world love of ease love of any thing more then Christ Many of Gods deare ones are not without some tincture of this they have as it were fits of it sometimes as we may see by those excuses which the Spouse makes when Christ did knock at the doore of her heart for entrance I have put off my coat saith shee how shall I put it on I have washed my feet how shall I defile them Cant. 5. 3. 'T is a Metaphor taken from those that are gone to bed and are loath to rise for any mans pleasure and the meaning may be this that shee had now shaken off many feares and troubles shee was free from persecution delivered from many afflictions and miseries formerly endured shee had now thrown off these things as one going to bed doth his garments shee had washt them off as in the Eastern Countries travailers were wont to wash off the soile of their feet when they went to their rest and shee was now in the bed of fleshly ease and worldly contentment loath to disrest her selfe loath to rise and to be pincht with cold againe loath to set her feet into the dirt of former sufferings though in her heart shee preferr'd Christ above all yet so sweet were those earthly accommodations that shee would rather forbeare intercourse with him for a while then lose her share in them Thus it was with her but this was a naughty temper and cost her deare to be purg'd of it The true and healthfull temper of the soule is when Christ is a joy to us even in the absence and want of all other things when wee can say with the Prophet Although the fig-tree shall not blossom neither shall fruite be in the vines the labour of the olive shall faile and the fields shall yeeld no meat the flocke shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord I will joy in the God of my salvation Habac. 3. 17 18. Thirdly This may discover unto us what singular effects the excellency of Christ have upon the hearts of Beleevers and how eminently their affections are drawn out toward him Wee may judge of our esteeme by our affections and chiefly by the affection of love Love is the height of our esteeme and there are in it these three acts or effects viz. 1. Complacency or well-pleasednesse 2. Desire of union or enjoyment 3. Benevolence or good will First Complacency or well-pleasednesse being referred to Christ is an affection whereby wee doe approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the world Thy love is better then wine saith the Church because of the savour of thy good ointments thy Name is as ointment powred forth
must needs be precious which hath such precious props and pillars to uphold it God Christ and a sure word of promise all the wisdome and power of the Father and the Sonne and the Spirit all that they can doe to establish and confirme their own word and that is more then enough Lastly The preciousnesse of faith appeares from the nature from the effects and workings of it The nature of it is piously to know and to affect the things of God to cleave unto God in Christ to rest upon him for the obtaining of the promises Faith joynes us to God who is our life in whom the lives of our soules are bound up as Jacobs life was bound up in his darling Benjamins Faith filleth the soule with solace unspeakable with peace passing all understanding and with joy everlasting As bloud is in the veines dispersing it selfe into all parts of the body so giving life and heate and continuall nourishment thereunto such is faith in the soule it works upon all the affections it diffuseth and sheddeth abroad in our hearts the love of God in Christ it attracts and draws our spirits to delight in nothing more then in Christ it entertaineth the soule with feasts of fatted things and of wines refined it leadeth it into the wine-cellar it invites us unto those apples and flâ—ggons of pleasure which Christ hath prepared it sweetens the crosse it makes us to rejoyce in tribulation and that with joy unspeakable and glorious it workes in us a childe-like confidence toward God whereby wee approach boldly to him crying Abba Father it carrieth the soule up to heaven and giveth ravishing sights of God and Christ and the joys of eternitie it brings us into communion with God whereby we have most intimate and familiar conference with him it brings us into his bed-chamber into his galleries of love In a word it enlightens justifies sanctifies and saves us for ever because it lays hold on Jesus Christ who is made 1 Cor. 1. 30. unto us of God wisdome and righteousnesse and sanctification and redemption as the Apostle saith O how precious is faith that hath such wonderfull vertues and operations as these how precious also are those graces that flow from it as love and the feare of God and humilitie and patience and the like But above all the rest how precious is Jesus Christ and how highly to be esteemed of who hath bestowed upon us such precious such royall and such rich gifts as these Thirdly Consider likewise the promises Mot. of Christ these are also exceeding great and precious as they be called 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises saith the Apostle I confesse that by promises he meanes the effect of the promises or the things themselves that are promised which are of no small value and worth and therfore the promises themselves are of no little weight and moment This will easily appeare if wee consider The nature of the promiser The antiquity of the promises And the precious things which they containe First God who hath promised is by nature wise and powerfull true and unchangeable God is infinitely wise he hath a profound reach his counsells are very deepe even his foolishnesse is wiser then men as the Apostle saith and he knows wayes beyond our imagination and capacity how to bring about his owne ends and to accomplish his promises He is also almighty to effect and bring to passe his designes he can doe above all that wee can either aske or thinke And againe he is true and cannot lie and therefore he is called the God of Amen by the Prophet Esa 65. 16. And lastly he is unchangeable he cannot repent there is no variablenesse or shadow of turning with him all these are the fulera the props and supporters of the promises on which they stand firme and sure and cannot fall to the ground The saying is Pollicitis dives quilibet esse potest Every man can be rich in his promises even a beggar may be as rich as a King in promises but all the question and doubt is about the performance of them Among men it is frequently thus they are facile and forward in making of promises but they are ignorant of the meanes how to fulfill them or if they know the way yet they want power and abilitie or if they be both knowing and able yet they want a will they have a heart and a heart as the Scripture speakes they pretend what they never intend The children of men are deceitfull upon the ballances or lastly though they know how to be as good as their word though they can doe it yea though for the present they doe really intend what they promise yet Multa cadunt inter ealicem supremaque labra many things fall out between the pot and the lip as the proverb is they are fickle and inconstant well instructed how to play fast and loose unstable as water like Reuben and so their promises prove to be nothing worth perhaps the fault may be in their intellect and understanding though they be wise to day yet after a while they may grow sots and fooles and so know not how to steere their course and to wheele about their purposes or perchance the default is in their hands though they be in possibility of performing their promises to day yet to morrow their armes may be cut off and they are left shiftlesse or if not so yet it may be worse the fault may lie in their affections they may be honest now and after a while dishonest and so say and unsay promise and change their mindes Thus it is with men oftentimes but with God it is not so he knows how to performe his promises he is able to make them good and he is most true and faithfull in all his proâ—essions yea he is ever wise ever powerfull ever true ever the same never altred or changed in the lest measure how precious then and sweet are his promises and how lovely also ought Christ to be by whom we enjoy them Thus much of the nature of the Promiser Secondly Consider the antiquity of the promises The maine and chiefe promise of God is that which concerneth eternall life and this was made at the beginning of the world unto Adam when God said that the seed of the woman should breake the Serpents head yea it was made before the world began Tit. 1. 2. In hope of eternall life saith the Apostle which God that cannot lie promised before the world began Here by the way we learne that the promise being before all time it must needs be absolute and without all condition But let that passe The question is to whom that so ancient a promise was made when there was yet no world nor any men created to receive it to whom did God make it I answer that it was made to him that even then was ordained to be our head and Mâ—diatour even the Lord
In speciall thus 1. Christ shines as the Sunne in all perfection and sufficiency of wisdome power goodnesse love Majesty glory p. 128. all these perfections are originally in Christ ibid. 3. All perfections of vertue are in Christ in the abstract they are his essence page 129 130. some conclusions are drawne from the God-head of Christ by Scripture aphorismes to set forth the preciousnesse of Christ p. 131 132 133 134 135. A fourth Reason why Christ is precious to Beleevers vâ—z he is absolute for all manner of supply and the supply which he makes to Beleevers is full sutable and constant page 136. 1. Christ makes a full supply to the soule as is manifested by many types and shadowes which of old had relation to him page 137 138. 2. The supply that we have by Christ is sutable ibid. p. 139. 3. Christ makes a constant supply of grace p. 140 141 142. A fifth Reason Christ is the most gainfull object in the world for the soule p. 143. 1. He is absolute gaine ib. 2. He is universall gaine p. 144. 1. In respect of all persons ibid. 2. In respect of all times 145. 3. In respect of all things ibid. 3. Christ is gaine in and for himsef p. 146. A sixt Reas Christ is precious to Beleevers because of the attractivenesse and alluring vertue Of his love Of his beauty p. 147. Of his grace 1. Christs love is very winning and conciliating drawing the affections of the soule to Christ p. 148 149. 2. Christ is winning and attractive in his beauty ibid. He is of a faire comely complexion p. 150 He is proportionable in all parts p. 151. 3. Christ is attractive in his graces consider'd 152. 1. As inherent in himselfe p. 153. 2. As bestowed upon the Saints p. 154 155. Beleevers are the glory of Christ p. 156. Reason 7. Christ is precious to Beleevers from that evidence of Interest right propriety that they have in him p. 157. 1. In all his works performances p. 158. 2. In all his dignities and honours p. 159. 3. In all his Offices and administrations p. 160. 4. In all his blessed influences graces ib. The application of the point 1. Use It shewes us the reason why the most in the world doe despise Christ and care not for him namely because they have no faith p. 161. Where Christ seemes a despicable and worthlesse thing there 's no faith as appeares 1. By their ignorance ib. p. 162. 2. By their stumbling at Christ p. 163 164 3. Their not improving of Christ p. 165. 4. By their carelesnesse of the things of Christ p. 166 167 168 169. 5. By their refusing to receive Christ p. 170 171. 6. By their being satisfied without Christ p. 172 173. 2. Use The discovery of a fit object for our affections p. 174. The affections of the Saints are some more and some lesse intensive upon Christ p. 175 176. 3. Use The discovery of the singular effects the excellency of Christ have upon Beleevers drawing out their affections unto him p. 177. We may judge of all our affections by the affection of love ibid. Love is the height of our esteeme and there are in it three acts or effects viz. 1. Complacency or well pleasednes p. 178. 1. What the love of complacency is being referred to Christ ib. Cheist is an exceeding pleasing object to a beleeving soule p. 179. Christ is welcome to a Beleever however he represents himselfe p. 180. The Saints are wel-pleased with Christ in spirituall desertions p. 181 182. Christs sweetnesse doth swallow up all his bitternesse p. 183. The force of that pleasantnesse which is in Christ is such that nothing can make his Saints weary of their profession p. 184 185. 2. From complacency flowes a desire of union ib. The love of union desires to enjoy Christ p. 186. Christ is enjoyed 1. In his Ordinances ibid. 2. In his secret sweet appearances to the soule p. 187 188. 3. In his personall presence p. 198. 190. 3. From complacency and desire of union flowes benevolence or good-will p. 191. Benevolence being referred to Christ is an affection whereby we desire his name may be glorified ib. A Beleevers love to Christ is a constraining love p. 192. 4. Use We are to consider the unmatchable excellency preciousnes of Christ p. 193. We are to consider by way of motive those rich and costly gifts which Christ hath bestowed upon in they are such as these Precious bloud Precious Graces viz. Precious Promises Precious Love p. 194. Precious Spirit Precious Priviledges 1. Motive The bloud of Christ is precious in these respects 1. From the purity of his humane nature ib. 2. It was noble bloud p. 195. 3. It was his Life-bloud p. 196. 4. From his personall union of his Manhood with his God-head p. 197 198 5. In the blessed effects thereof p. 199. 1. It saves from wrath ibid. 2. It is the price of redemption p. 200. 201. 3. It is the bloud of entrance into heaven by which Christ entred p. 102. By which Beleevers enter p. 103 104. 2. Mot. Christ hath bestowed upon Beleevers precious graces p. 205. Faith is called a precious grace and that for these reasons 1. It is the roote grace p. 206. 2. In respect of its Author p. 207. 3. In respect of its obiect p. 208. 4. From the effects and workings of it p. 209 210. 3. Mot. The Promises of Christ are great and precious if we consider 1. The nature of the Promise p. 211 212 213. 2. Of the Antiquity of the Promise p. 214 215 216 217 218 219. 3. The precious things contained in the Promises which doe appertaine 1. To temporall life p. 220 221. 2. To spirituall grace p. 222 123. 3. To eternall glory p. 224. 225. 4. Mot. Christ hath bestowed precious love and precious it is because 1. Infinite p. 226. 2. Gracious p. 227. 3. Liberall p. 228 229. 4. Eternall p. 230 231. 5. Mot. Christ bestowes upon Beleevers his precious Spirit which doth these things 1. It illuminates our mindes p. 232 233. 2. It sanctifies our natures and therefore compared to wind p. 234 235 236. To fire p. 237 238. To water ibid. 3. The Spirit seales our adoption p. 239 240. 6. Mot. Christ bestowes upon Beleeevers Priviledges namely 1. Accesse to the throne of Grace p. 241 242. 2. Good Successe of their suites p. 2â—â— 244 245 246 247 〈◊〉 THE PRECIOUSNESSE OF CHRIST Unto BELEEVERS 1 PETER 2. 7. Unto you therefore which beleeve he is precious THE particle wherefore in the beginning of this Chapter intimates a connexion and consequently the Apostles going on with his exhortation begun in the precedent The first thing he exhorts to is to love the word of God ver 2. As new-borne babes desire the sincere milke of the word To this he doth both prepare and also give suitable and agreeable reasons His preparation is in the first verse laying aside all malice and
without any Light lying under shame and dishonour under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importunity for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke It is a perfect hyeroghyphick or resemblance of a wounded Spirit as Solomon calls it when it is as the blessed Redeemer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrounded with sorrow and it is full of restlesse vexations fluctuating and tumbled up and downe in a whole Ocean of perplexities and feares and can see no shoare no Land no creek or haven of comfort then it must into the Arke then it uses the soliloquie of the Psalmist returne unto thy res◠ô my soule then it cries out with the blessed Martyr ô none but Christ none but Christ there 's my Arke ther 's my rest there 's my refuge there I shall find reliefe and refreshment or else no where Christ will be a calme to me after a storme he will dispell and drive away all these clouds he will hold my head above water and keep me from sinking he will be light and joy and unspeakable solace after all these distempers thus the poore afflâ—cted soule as a prisoner of hope as the Prophet speakes Zach. 9. 12. returnes unto Christ as to its strong hold The misâ—rable soule seeks for cure the whole need not the Physition saith Christ but the sick sin-sick sinners will enquire and seek after the Physition of soules The sense of misery is the primum mobile the first mover that sets us on seeking for Christ The more wee know our owne misery the more we know how to prise Christ and set a true value upon him Againe Beleevers are likewise convinced of the impotency and weaknesse of the creature in respect of any help or succour that it can afford None can by any meanes redeeme his brother nor givâ— to God a ransome for him Psal 49. 7. iâ— not redemption from temporall death much lesse from eternall Will the Lord be pleased with thousands of Rammes saith the Prophet or with ten thousand rivers of oyle shall I give my first borne for my transgression the fruit of my body for the sinne of my soule The truth is should all the Angels in Heaven and righteous men upon Earth joyne their goodnesse together and offer it up to God as a sacrifice it would not be sufficient to expiate so much as one sinne Now when the soule is sensible of this it crieth out as Peter in another case help Lord or else I perish Solomon saith that as good newes from a farre Country so is cold water to a thirsty soule Prov. 25. 25. So it is with a poore distressed soule when it seeth it selfe as it were in a farre Countrey farre from God farre from â—oy and farre from any deliverance in it selfe or in any other then if one bring him newes of a Saviour of a Redeemer this is welcome newes indeed this is as cold water to a thirsty soule An instance of this is seen in the Prodigall who when he came to himselfe that is when he saw what a wretched and helplesse creature he was he cast his thoughts upon his Fathers house he loathed any longer to feed upon the huskes and hogs meat of the world then he desires the bread of his Fathers hired servants Nothing but home will content him farewell feasting and revelling and all filthy pleasures that I have lived in I have gotten nothing by them but wounds and sorrowes and vexation of Spirit I will home to my Fathers house there is bread and durable cloathing there is whatsoever I can wish or desire here I starve and die there I shall live and sweetly enjoy my selfe here I want all things but there I shall lack nothing This is a lively pourtraiture of a thirsty and wearied soule flying unto Christ for ease and comfort This then is one reason why Christ is precious to Beleevers namely because they are in some measure convinced of their misery with him and of their owne impotency and utter inability to help themselves therefore Christ is precious unto them Secondly Beleevers are not onely Reas II convinced of their owne misery without Christ and of their impotency and inability to help themselves but also they see and apprehend an infinite treasure of good and happinesse that God hath treasured up in Christ and that to be joyned unto him is the onely way to obtaine these blessings Viz. the Fathers Love Pardon of sinne Manifestation of Gods face The love of God being infinite like himselfe cannot be conferred upon any creature for its owne sake the causa procuratrix or the procuring cause of this love must of necessity be infinitely meritorious now this is not found among the sonnes of men but onely in Christ the eternall Sonne of God onely in Christ who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man as I may say Immanuel God with us or God in our flesh God that he might be a fit object for the infinite love of his Father and man that he might derive and bring that love to us God first loves his Sonne and then Beleivers through him It is impossible that the infinite love of the infinite God should bee drawne out but by an infinite motive and where is this motive but in the second person coe-eternall co-essentiall and co-equall with the Father were it not for his Sonne God should have no object for his love in the world Love is as fire which must have fewell to maintaine it Now let all the Creatures men and Angels be set before God yet they all with all their excellencies and lovely parts cannot deserve the least minute or tittle of his Love God loves himselfe in his Sonne and his creatures for his beloved Sonnes sake God will supply saith the Apostle all your need according to his riches in Glory by Jesus Christ Philip. 4. 9. The treasures of Gods love and riches are first in Christ and by our union with him wee come to enjoy them So Ephes 1. 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he hath ingratiated us through that Beloved Gods love and his favour is undeserved on our parts wee finde grace in his sight through Christ Notable to this purpose is the order of the three persons which the Apostle sets Cor. the last and the last The grace of our Lord Jesus Christ and the love of God and the Communion of the Ho-Ghost be with you all Amen You must know now that this is not a right naturall order for by order of nature the Father whom the Apostle cal's God in a personall sense as John 1. the word was with God that is with the Father I say by order of nature the Father is first of himselfe not begotten the Son is from the
unwillingnesse to undergoe the taske that his Father had set him to but first of all we must know that his mind was so stricken with the infinite wrath of God with which he was then conflâ—cting so astonished and overwhelmed with that insupportable pressure that all the powers and faculties of his soule were for a while interrupted suspended confounded so that he knew not well what to say nor whether to turne himselfe this appeares by his words Job 12. 27. Now is my soule troubled and what shall I say Secondly when he prayed so wee must conceive that as a man subject to frailties like us yet without sinne he thought he had been utterly lost and undone if his Father should not deliver him from that houre and excuse him from drinking of the cup. His sense of dolour was so vehement and he so amazed with it that it wruâ—g from him a signification of Natures feares and reluctance yet all the while his holy his pure and unblemished mind was throughly bent and resolved to goe through stitch with the worke whatsoever came of it Thirdly we see that when he prayed Father save me from this houre he presently and immediately subjoynes but for this cause came I unto this houre Father glorifie thy name likewise when he prayed that the Cup might passe from him he desires it no otherwise then with condition of his Fathers will Also in that ruefull vociferation and crying out why hast thou forsaken me wee see that he did not let goe his hold but remembred to say my God my God so that here was no diffidence no sinne no disobedience all this while Lastly all this was so carried and punctually related by the Evangelists to shew us these things viz. 1. The exceeding atrocity and hainousnesse of sinne 2. A mirrour of Gods infinite mercy in Christ 3. Our Nature really and truly suffering in him 4. The fulnesse of his expiation and satisfaction 5. The certainty of his Fathers good-will towards us whereof wee are the lesse to doubt by how much the more we see that the eternall Sonne was humbled and made an abject for our sakes Fourthly Christ as a man likewise was perfect in all graces The Prophet tells that there should come a Rod out of the stemme of Jesse and a branch out of his rootes and the Spirit of the Lord was to rest upon him the spirit of wisdome and understanding the spirit of Counsell and of might the spirit of Knowledge and of the feare of the Lord Esa 11. 12. yea so eminent was the Lord Jesus this way that even at twelve yeares old be sate in the Sanadrim disputing with the Doctors and asking them questions It is said that God gave not the Spirit by measure unto him Joh. 3. 34. that is he did not bestow it upon him imperfectly and in part onely but fully and entirely for measure is not opposed to infinite as the Eutychians would have it to confirme their opinion of Ubiquity for they thought that if the Spirit were given unto the Manhood of Christ unmeasurably then even the Manhood would be capable of Divine properties and consequently the flesh of Christ would be no where circumscribed but every where present but I say that measure in the place before mentioned is not opposed to that which is infinite and unmeasurable but to that which is not whole entire and perfect Christ in the gifts of the Spirit was not lame and imperfect but omnibus suis numeris absoluâ—us full and compleate as Adam was before he fell and yet farre excelling Adam for Adam was set in a mutable condition but Christ is stedfast and abiding for ever confirmed in grace like the Holy Angels of God Yesterday and to day and the same for ever In respect of vertue and the Faith of Beleevers even his manhoode before it was in being was cloathed with perfection of grace and so continueth for ever Againe Adam was a meere man and alone by himselfe but in Christ the humane nature was hypostatically unâ—ted unto the Divine and hence it comes topasse that Christ even as man had a greater measure of knowledge and Revelations of grace and heavenly gifts then ever Adam had The Apostle saith that in Christ dwels all the fulnesse of the God-head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Col. 2. 9. that is not by a naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two Natures Divine and humane the eternall Word and the Man consisting of a soule and body whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Person or subsistence Now from this admirable and wonderfull union of the two Natures in Christ there flowes unto the Manhood a plenitude and fulnesse of all Spirituall wisdome and grace such as was never found in any meere man no not in Adam while he stood in his integrity and uprightnesse Now then to draw to a conclusion of this head If Christ even according to his humanity were perfectly innocent and holy if he were in his Divine celfitude and highnesse voluntarily debased if he were exactly obedient in all things to his Fathers commands and if he were compleate in all heavenly wisdome and graces then certainly even as he was man he was of all other most precious most lovely and desirable Adde hereunto that his flesh never saw corruption that it rose againe from the grave it being impossible for the bands of death to detaine it Also as man he came of the race of Kings As man he shall judge the world Acts 17. 31. As man he was wonderfully borne of a Virgin called therefore by a peculiar name Shiloh which signifieth a Secundine or after-birth Genes 49. 10. the word comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies tranquillum esse intimating that Christ is he who hath brought us peace and tranquility and that he might be our Peace-maker it was necessary that he should be Shiloh borne of the sanctified seed of a woman without the seed of a man The Apostle expounds the name Galat. 4. 4. where he saith of Christ that he was made of a woman not of a man and a woman both but of a woman alone without a man Againe Christ as man was foretold by the Prophets and by sundry types attended upon at his birth by holy Angels a peculiar Starre created for him Christ as man was in one hypostasis or person with God called therefore Ithiel Proverb 30. 1. a word as Junius writes compounded of three parts as if one should say the strong God with mee the name comes all to one with Immanuel and the Apostle expounds both 1 Tim. 3. 16. where he saith of Christ that he was God manifest in the flesh and this he affirmeth also to be without controversie a great Mystery and a Mystery of godlinesse In every Art and profession there is a Mystery but this holds forth a Mystery of Godlinesse for he that was Ithiel
Apostle Galat. 3. 20. so did Christ indifferently partake of both natures Godhead and Manhood that so he might be fit to stand in the gap between his Father and us We must beleeve therefore that whole Christ offred up himselfe unto God even the Manhood as well as the Godhead did offer it selfe Christ is a Priest according to both natures And whereas it is said that hee offred himselfe through the eternall Spirit without spot unto God Heb. 9. 14. that doth not put the manhood from its share in priesthood but onely it shewes how the Sacrifice came to be without spot or blemish namely by the hypostaticall union of the two natures the eternall Spirit that is the Godhead of Christ assuming the flesh into one person with it selfe Secondly Christ was the Tabernacle or Temple most properly according to his God-head for he saith himselfe in the Gospel that the Gold of the Temple is sanctified by the Temple it selfe so is the manhood sanctified and made noble by the God-head Neverthelesse in some respects his humane body was the Temple also Destroy this Temple saith he and I will build it againe in three dayes he speakes it of his body which is called a Temple not onely because the holy Spirit dwelt in it after a singular and peculiar way conceiving it at the first and sanctifying it perfectly but also because in the offring of it up God found in it an acceptable sacrifice and smelt in it a sweet favour as in a Temple But yet further to this purpose the flesh of Christ is called a vaile Heb. 10. 20. in which the Apostle alludes to the opertory or vaile in the Tabernacle of old and in the Temple by which alone there was entrance into the holiest place of all so by the vaile of his flesh rent and torne upon the Crosse hath Christ opened a new and a living way for us to passe to God and to Heaven Thus is he the Tabernacle or Temple according to both natures too Thirdly Christ is the Altar most properly according to his Divinity for he saith himselfe that the Altar doth sanctifie the Gift Matth. 23. 19. And thus doth the God-head like an Altar sanctifie the Manhood as a gift or sacrifice making it of infinite merit and and worth with God the Father the Altar ought to be of greater dignity then the oblation But now although the God-head of Christ alone be the sanctifying and dignifying thing in respect of the offering of himselfe that is of his flesh unto God yet in respect of his presenting us blamelesse and a sacrifice as it were without spot and blemish unto his father so whole Christ God and man in one person is the sanctifying Altar that makes us accepted with God The Scripture it selfe speaketh thus Isaiah 56. 6 7. God promiseth that he will bring even the sonnes of the stranger that is the Gentiles to his holy Mountaine and make them joyfull in his house of Prayer and their burnt offrings and their sacrifices shall be accepted upon his Altar for saith he mine house shall be called an house of Prayer for all people in which place by the Altar we are to understand whole Christ God and man the blessed Mediatour upon whom as upon an Altar all Nations promiscuously both Jewes and Gentils were an offering acceptable to God And a like place there is in Isaiah 60. 7. All the flocks of Kedar shall be gathered together unto thee the Rammes of Nebaioth shall minister unto thee they shall come up with acceptance on mine Altar and I will glorifie the house of my glory Here also whole Christ is the Altar that makes the Gentiles to be as I may say a sacrifice of a sweet-smelling savour unto God To this also tends that in Isaiah 6. 7. where a coale from the Altar touching the Prophets lips his iniquity is taken away and his sinne purged now what is it that taketh away iniquity but the Lamb what is it that purgeth sinne but the bloud of Christ although I grant as before that if wee respect the offring of himselfe the body and bloud of Christ was most properly the sacrifice I will adde a few words more touching this matter out of Mr. Brightman upon Revel 6. 9. he saith that the soules under the Altar are most eminently the Martyrs whose salvation is placed onely in the death of Christ under which those holy Champions lying hid as under a Buckler they might safely and without terrour appeare before God now it is true that this death of Christ in respect of himselfe was the sacrifice but to the Martyrs and to all the Saints it is together with his God-head as an Altar under which and not under their own perpessions and suffrings as any whit meritorious they lie safe and secure Lastly Christ according to his manhood is most properly the sacrifice Heb. 10. 10. yet for as much as whole Christ presents himselfe now in the sight of God for us wee are to judge that whole Christ God and man was after a sort the oblation or offring and hence the bloud thereof is said to be the bloud of God Acts 20 28. Neverthelesse though in respect of us who are reconciled justifyed sanctifyed and eternally saved thereby whole Christ is offred up yet let us be wise unto sobriety Let us as I may say give unto Caesar the things that are Caesars and unto God the things that are Gods that is let us give unto each nature of Christ it s owne properties and offices both his Deity and his humanity did distinctly act their parts his humanity by suffring the punishment due to us and by fulfilling all righteousnesse and his Deity by conferring upon those suffering infinite and saving vertue The humane soule and flesh of Christ was the holocausto or whole burnt-offring rosted it the fire of his Fathers wrath his God head was the Temple in which and the Altar upon which this sacrifice was offred and lastly Christ both God and man was the Priest most willingly and cheerefully officiating in this service Thus I have shewed you that Chrisunlike unto all other Priests was himself both the Priest and the Sacrifice and the Temple and the Altar all in one person and in some respects also all according to both natures so that wel may he be called wonderfull as we read of him Isaiah 9. 6. and well also may the Apostle say that the Mystery of Godlinesse is without controversie a great Mistery Now then to conclude this discourse of Christs Priesthood if he were a Priest alone an everlasting Priest a Priest offering but once and yet sufficiently for ever the substance and verity of all those Priests which went before him gone into heaven which never any did as Priests but he onely not needing to offer for himselfe but onely for us a most mercifull and pitifull high Priest and lastly sacrifice Temple Altar and Priest all in one if Christ I say be such an high Priest then
certainly we must needs grant him even by this argument to be very precious and excellent Thirdly Consider Christ as a King and in this also his glory his dignitie and his excellency shines forth most eminently Christ is a King above all other Kings and that in these respects First of all his Kingdome is a spirituall Kingdome he rules over the soules and consciences of men other Kings may subject the bodies and the estates of such as are under them but not their consciences Indeed there hath been usurpation in this kinde but never tolerated and allowed by Christ One and the chiefest of all Babylons merchandize are the soules of men Revel 18. 13. by her curses excommunications pardons purgatory and the like inventions shee hath made merchandize of the soules and domineer'd over the consciences of men Episcopacy in all places more or lesse hath trodden in the same path let the Reformists of these times have a care that nothing be obtruded and thrust upon tender consciences which they cannot beare the heart the soule and the conscience is properly the subject of Christs Kingdome neither will he endure the subjection thereof to any other then himselfe domination and lordship over the soule is a part of his glory which he will not give to another The Church speaks it with indignation that her own mothers sonnes such as seemed to be of her numbers and corporation being inflamed with rage against her made her the keeper of other vines and to neglect her own that is they forced her to serve in part their phansies and pleasures * Mr. Dudley Fenner in his exposition upon the place printed at Middelburgh 1587. while shee abated of her diligence in doing those duties which God required of her Cant. 1. 6. God challengeth the persons of the Israelites as his own servants neither must they be sold as bondmen because he brought them forth out of the land of Egypt Levit. 25. 42. Now the like reason doth the Apostle give why wee should not subject our hearts and consciences to the ordinances of men in matters of religion yee are bought with a price saith he be not yee the servants of men 1 Cor. 7 23. that is doe not mancipate and enslave your consciences to any humane devise in matters meerely spirituall Christ alone is the King and Lord of our spirits his Kingdome is spirituall his Lawes are spirituall his people are spirituall he rules in the Kingdomes of men and meddles in their secular affaires all in order to his own spirituall Kingdome Heathenish people have been tamed and civiliz'd that way might be made for their embracing of the Gospel All the warres of the Nations all their policies and governments all their risings and decayings all the great works that ever were done in the world have tended by degrees at least to the advancement of Christs spirituall Kingdome Christ hath still made them his prudentialls to bring about his own ends The Assyrian first subdued the Nations after him the Babylonian then the Persian and the Grecian followed him but the Roman went farther then them all and when God had thus shaken the earth and the Kingdomes of the world then it was high time for Christ the desire of all Nations to come and the Gospel to be more clearly preached then before I speake this to shew how that Christ mingles himselfe even in worldly agitations and affaires that thereby he may further and set forward his own spirituall Kingdome and it should teach us to rule and steere our course in such things not carnally and grossly as the Heathen doe but spiritually as Christ doth his Kingdome iâ— a spirituall Kingdome so he tells Pilate My kingdome saith he is not of this world Joh. 18. 36. that is saith Mr. Luther he reigneth not according to the flesh and the world but he ruleth and sanctifieth in spirituall and heavenly things as righteousnesse truth wisdome peace salvation not as though all things of this world and even of Hell it selfe were not also in subjection unto him otherwise how could he pâ—eserve us and defend us from them all but because his Kingdome doth not consist either in them or of them Christs Kingdome is in heavenly spirituall things as in binding and loosing of the conscience captivating the affections and subduing the heart in obedience to himselfe and so bringing us by degrees unto glory There be them that tell us of a Monarchicall Kingdome of Christ whereby he shall in proper person reigne a thousand yeares upon the earth before the end and consummation of the world which if it be a truth yet I leave the opinion thereof to be scan'd and disputed of by the judicious Truth and falshood are brought to light by travaile industry and disputation Many shall run to and fro and knowledge shall be increased Dan. 12. 4. Secondly the Kingdome of Christ according to his Mediatorship is a universall Kingdome First Universall it is in respect of all Nations There was given him dominion and glory and a Kingdome that all people and Nations and languages should serve him Dan. 7. 14. The heathen are bis inheritance and the ends of the earth his possession The Monarchs of the world have Psa 2. 8. stretched their Empiers farre Nebuchadnezzars Kingdome in Strabo reached as farre as Spain as Mr. Broughton delivers out of that Author The Persians pierced farther Alexander farther then they and the Romans farther then them all but none of all these subdued the whole habitable as Christ hath done his subjects have been and are to be gathered from the foure winds all over the universe The Apostle speaking of the preachers of the Gospel saith That their sound went into all the earth their words unto the ends of the world Rom. 10. 18. Secondly Christs Kingdome is universall in respect of all sorts ranckes and conditions of men Noahs Arke was a shadow of the Church Now as into that Arke came creatures of every kindes so into the Church which is the Kingdome of Christ are received people of all ages sexes professions and conditions whatsoever if their conditions be such as thwart the laws and ordinances of that Kingdome they are laid downe they are changed in the very act of their reception This Kingdome doth not refuse any that will submit to it but all sorts of people may come and be accepted This is elegantly set forth by the Prophet Esa 41. 19. where God promiseth to plant in the Wildernesse the Cedar the Sitath tree the Myrtle the Oyle-tree the Firre-tree the Pine and the Box-tree together This also is signified by the Net cast into the Sea which gathereth fish of Mat. 13. 47 48. every kinde and so also of every kinde are reserved as good this net is an embleme of the Gospel preached called the kingdome of heaven because it doth forme promove and advance that Kingdome The fish of every sort which the net catches doe declare that people
cut off the race and succession of them There is a remarkable passage to this purpose In Josephus * Antiq. lib. 18. cap. 4. At that time saith he meaning when Pilate was Governour was Jesus a wise man if it be lawfull to call him a man for he was the performer of diverse admirable workes and the instructure of those who willingly entertaine the truth And he drew unto him divers Jewes and Greekes to be his followers this was Christ who being accused by the Princes of our Nation before Pilate and afterward condemned to the crosse by him yet did not those who followed him from the beginning forbeare to love him for the ignominy of his death for he appeared unto them alive the third day after according as the Divine Prophet had before testified the same and divers other wonderfull things of him And from that time forward the race of Christians who have derived their name from him hath never ceased Here you see what an honourable testimony this Jew that was no Christian gives of Christ and his Disciples so precious and desirable was hee notwithstanding his suffering notwithstanding all the shame and trouble that came upon his followers for him that they never would forsake him neither could the generations of them be rooted out of the Earth unto this day This is my beloved and this is my friend ô daughters of Jerusalem Secondly from complacency or wel-pleasednes flowes another thing in love viz. a desire of union or enjoymeÌ„t When the soule eyes a tempting or tickling object as I may say it presently covets the possession and fruition of it there is by and by a kinde of clasping or closing with it or a strong appetion of peculiarity or private Intrest Whence it is that the French Divine writeth Molinus thus of love Love saith he is that point of our spirits whereby it joyneth it selfe unto objects That which is weight in heavie things love is the very same in our soules for as weight moveth earthly bodies toward the place of their rest so love moveth our soules toward that object which promiseth rest and contentment Now Beleevers highly esteeming Christ desire nothing more then the possession and enjoyment of Christ Now Christ is enjoyed In his Ordinances In his secret and sweet appearances to the soule and in his personall presence First Christ is enjoyed in his Ordinances The Ordinance is as I said before a walke wherein Christ is wont to meet with his people a Beleever therefore doth with great delight and study put himselfe upon that way that he may enjoy Christ in it But Secondly Christ is enjoyed in his secret and sweet appearances to the soule What are all holy Ordinances but dead and heartlesse things without such revelations Job tells us of Ordinances of Heaven and Jeremiah in like manner of the Ordinances of the Sun of the Moone and of the Starres these are naturall Ordinances but to what purpose were they if this inferiour world did not partake of their light and heat and sweet influence Wee read also of politick and Judiciall Ordinances which God constituted and set in the common-wealth of Israel but to what purpose were these likewise or what benefit could an Israelite reape by them if he lived in such corrupt and lawlesse times that he could not have them administred so what are all heavenly and sacred Ordinances to a Beleever if he finde not the vertue the life and the power of them enjoying Christ in the Ordinance and finding an influence of his spirit and grace flowing in upon his soule As there is a desire in a Beleever to communicate his heart unto Christ so Christ communicates his grace unto a Beleevers heart Christ as a Fountaine sends forth his streames of comfort and joy and as a Sunne sends forth his glorious beames of grace and love into a Beleevers soule Now a Beleever doth account prayer preaching Sacraments and all other meanes of his soules welfare to be nothing unlesse the Spirit of Christ comply with them flowing in upon the soule with such heart-ravishing discoveries of his grace as no tongue can possible expresse Hence it is that a Beleever sets open the windowes of his soule desiring that Christ may shine into it with the bright and glorious beames of his grace and favour but if Christ eclipse and hid himselfe from the soule there is nothing but darknesse and complaining sorrow and mourning and no rest at all untill the mist be dispelled and the cloud blowen over and the day-starre arise in the heart againe untill Christ come and refresh the soule with new supplies of revelations The Church never left off seeking Christ untill she had found him till the King had brought her into his bed-chamber and into the banqueting-house and imparted some of his love unto her Oh how precious is that sweet and secret communion which a Beleever enjoyes with Christ ô what a delight is it to sit under Christs shadow and to enjoy him in such a way at this is Thirdly Christ is enjoyed in his personall presence at his second coming The Saints are described to be such as long and looke for Christs appearing 1 Cor. 1. 7. you come behind in no gift saiâ—h the Apostle waiting for the comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation of Jesus Christ It is called the revelation of Christ because the glory and Majesâ—y of Christ it now hid but then his brightnesse shall appeare and be manifested for he shall come in the clouds and great glory And the Apostle saith in 1 Thess 2. 10. that Christ shall be glorified in his Saints and admired in all them that beleeve that is the Saints seeing themselves to shine as the Starres for evermore and to be made conformable to the glorious body of Christ they shall infinitely admire his grace and Mercy unto them Hence it is Beleevers wait for the consolation of the second coming of Christ as they did for the consolation of his first coming because here they receive good in promise but then they shall receive it in the fruit of the promise here they receive the first fruites of his Spirit then a full harvest of joy and blessednesse here they see Christs glory at a distance and through the lattesse but then in the luster and brightnesse of it Christ is the object of a Beleevers affections and nothing but fruition will give him satisfaction his heart is never at rest untill it come to his proper place of rest and repose agreeable to that of the Father fecisti nos Domine ad te inquietum est cor nostrum donec requiescit in te thou hast made us ô Lord for thy selfe and our heart is never at rest till it rest in thee Now whence is it that a Beleever desires to enjoy Christ in his Ordinance in that sweet and secret communion in his personall presence but from this love of union when he sees such a glorious object as Christ is
that is he shall open your understandings he shall enlarge your capacities and shall make you able to comprehend those Divine and heavenly Mysteries of the Kingdome of God which shall be dispenced unto you Yee have an unction from the Holy one saith the Apostle and yee know all things 1 Joh. 2. 20. The Holy one here spoken of is the whole Trinity God the Father the Sonne and the Holy Ghost the unction is not the Spirit it selfe but a thing different from the essence and substance thereof viz. the grace of illumination and saving Knowledge wherewith the eyes of our minds being anointed as with an unction wee come to know all things not absolutely and omnisciently as God doth but to know all things that are needfull to be knowne unto salvation And hence in the 27. verse the same anoynting is said to teach us and that wee need no other teaching but that it is called eye-salve Revel 3. 18. Secondly the Spirit of Christ sanctifieth the hearts and natures of Beleevers whereby they are really changed from the filthinesse of sinne unto the purity of Gods Image that as Christ himselfe is holy so are they in some measure by an inherent holinesse their love and their hatred their joy and their sorrow all their passions and affections are not such as they were before but they are quite altred and changed new-moulded and fashioned made after Gods owne heart and conformed to his holy will This is the blessed worke of the Spirit We are sanctified through the Spirit and beleefe of the truth saith the Apostle 2 Thess 2. 13. The Spirit is principall in stamping the Image of God upon the soule the Spirit it is that doth convey the efficacie of Christs death and bloud unto us Hence it is called in Scripture wind fire water and the like First it is a winde Awake ô North and come thou South Cant. 4. 16. and that for these reasons As wind allayeth heate so the sanctifying Spirit of God asswageth hot and burning distempers in the soule it suppresses inordinate and lustfull desires moderating all our affections and keeping them in a good temper Againe as wind purges the aire and dries up superfluous moysture in the earth so the Spirit purgeth our corrupt natures and dries up the excrementious humours of sinne which are Enemies to spirituall health Also * Favâ—nius the West-wind dicâ—â—ur à savendo from cherishing of fruits and other things as the wind is a great fructifier causing the fruits of the earth to spring out so the Spirit of God makes that soule which naturally is as a barren and dry wildernesse no plants of grace growing in it but the weeds of sinne rankling every where to be a fruitfull and flourishing garden where Christ delights to walke and to take his repast beholding how his trees of Righteousnesse doe spread and blossome and beare most pleasant fruit When the wind of the Spirit doth blow upon the garden of the soule then the spices of grace flow out then Christ may come into his garden and eate his delicious fruits of union and Sanctification The soule is not now an emptie vine neither doth it beare wilde grapes it doth not beare grapes of gall and bitter clusters but fruites of Righteousnesse and holinesse most sweet and well relishing most pleasing and acceptable to Christ Againe the wind is a quickning and enlivening thing the breath of every living creature is a winde Come from the foure winds ô breath and breath upon these slaine that they may live saith the Prophet Ezek. 37. 9. Now such is the Spirit of God also it raiseth up the soule from the death of sinne and puts the life of grace into it it sets us upon our feet and makes us to walke before God in the Light and in the land of the living Lastly As the winde is not in the power of any man it bloweth where it listeth as our Saviour saith and it is impossible to hide it Prov. 27. 16. So the Spirit of regeneration is not at the arbitrement will and disposing of any creature but it is sui juris at its owne choice and disposing at its own pleasure when where and how it will breath and dispense grace Of his owne will begat he us with the word of truth saith the Apostle Jam. 1. 18. Secondly the Spirit of sanctification is also called fire in the Scriptures He shall baptize you with the Holy-Ghost and with fire Mat. 3. 11. It resembles fire in the purging property thereof as fire is a great purger attracting and drawing corrupt aires to it selfe segregating severing pure substances from drosse as wee see in the trying of gold and silver so doth the fire of the Spirit draw away from our soules all pestilent and infectious sents of sinne and by little and little purges away all the drosse of our corruptions Againe The Spirit resembles fire in the consuming property thereof fire purgeth onely when it meets with a substance that can endure it but when it lights upon combustible matter then it wasts and consumes so the fire of the Spirit doth no more then purge the hearts of the Elect yet it wasts and consumes their lusts because they be things to be wasted and abolished Lastly The Spirit of grace resembles fire in the assimilating property thereof fire turns other things that are approximate into its owne nature it makes things hot as it selfe is hot it propagates and spreads it selfe increasing its own flames by licking up and catching in other things to it selfe so the sanctifying Spirit of God doth fire our hearts and affections heating them with his own heate kindling them with his own sacred sparkes assimilating and making us like unto himselfe holy as he is holy pure as he is pure and perfect as he is perfect The soule being acted and wrought upon by the Spirit is changed into the same glory and becomes spirituall like it selfe Wee know that a paper will smell of the muske or civet that is put in it so a soule endued with the Spirit of grace cannot but become gracious it must have the same savour the same odoriserous and pleasing sent that the Spirit it selfe hath Thirdly The precious Spirit which Christ bestows upon his Saints is called water also because as water washeth away the filthinesse of the flesh so doth that Spirit the uncleannesses of the soule And againe as water hath a softning and suppling vertue with it so the gracious Spirit of Christ doth mollifie and soften hard hearts making them of impenetrable and insensible to become broken and contrite of stubborne and froward to be flexible and pliable unto Gods holy will so that though they were before like Leviathans heart as hard as a piece of the neither milstone yet now they can tremble at judgements submit to commands and be glad to close with the promises of Christ Thus you see that the Spirit which Christ bestows upon his Saints is a sanctifying a
Now from this singular effect which this commendations of Christ wrought in the daughters of Jerusalem Ministers of the Gospel may learne and see what their chiefe dutie is namely to display those rich treasures of grace and that splendent shining glory which is in Christ to publish and spread before men those manifold excellencies which be in him to draw and allure them unto Christ The Ministers of the Gospel should imploy their whole force and strength this way that poore soules may be drawn to esteeme highly of Christ Who will seeke after that which he knowes not off and who will not seeke after a precious jewel O then tell people where this jewel this pearle this treasure is that they may seek search and become Merchants for to adventure all for Jesus Christ To conclude study then all his excellencies riches beauty lovelinesse offices and the nature of Christ meditate upon whole Christ and upon all the parts of him and never give over untill thou hast sweeten'd thy soule enkindl'd thy love and fixed all thy affections upon him Meditate what Christ hath done for thee what mooved him unto it and likewise how unworthy thou art and how thankfull thou art and let these meditations draw forth thy affections unto him Againe Feed upon Christs love that which wee feed upon turnes into our own nature love is fuell for it selfe love feeds upon love and the person beloved so let us upon Christs love the more wee live upon Christs love the more our love will be enflamed toward him Kisse sweetly the glorified body of our crucified Saviour with the lips of infinitely indeared and unexpressible affectionate love though the distance be great between Christ and the soule yet faith will bring them easily together Lastly Goe to the everlasting fountaine of Christs bloud let the cocke run rence thy soule as it were in the bloud of the Lambe apply it for justification and sanctification so shalt thou be free from the guilt and pollution of sinne thou doest aske but the acquittance the debt being paid in Christ FINIS A Table of those Scriptures which are occasionally cleared and briefly illustrated in the fore-going Treatise The first number directs to the Chapter the second to the Verse the third to the Page Genesis Chap. Vers Page 49. 10. 67. 49. 22. 81. 49. 24. 83. Exodus Chap. Vers Page 17. 12. 7. 23. 20 21. 132. 33. 19. 53. 33. 11. 70. Leviticus Chap. Vers Page 21. 17 18. 88. 25. 42. 106. Deuteronomie Chap. Vers Page 33. 14. 31. 1 Samuel Chap. Vers Page 1. 14. 97. 3. 1. 23. 3 21. 83. 3. 18. 180. 2 Samuel Chap. Vers Page 18. 3. 196. 22. 19. 6. 1 Kings Chap. Vers Page 10. 21. 27. 24. 2. 26. 89. 7. 21. 142. 2 Kings Chap. Vers Page 13. 21. 72. Job Chap. Vers Page 22. 2. 191. 23. 8 9 10. 182. 26. 14. 56. Psalmes Psal Vers Page 2. 8. 109. 2. 7. 8. 215. 9. 10. 163. 16. 3. 191. 16. 5 6. 17. 22. 8. 7. 40. 3. 6. 49. 27. 125. 45. 2. 57. 41. 9. 72. 61. 2. 208. 73. 25 26. 17. 22. 74. 12. 113. 116. 15. 195. 126. 6. 32. Proverbs Chap. Vers Page 6. 26. 29. 8. 11. 147. 8. 14. 73. 8. 22 23 24. 25. 17. 6. 159. 25. 25. 40. 27. 16. 236. 30. 1. 68. Ecclesiastes Chap. Vers Page 3. 14. 135. 10. 2. 28. 12. 11. 80. Canticles Chap. Vers Page 1. 2 3. 178. 1. 6. 106. 1. 13. 183. 2. 8. 61. 2. 9. 78. 3. 1 2 3. 14. 19. 3. 4. 15. 4. 16. 235. 5. 1. 162. 5. 2 3. 175. 5. 3. 176. 5 10. 9. 151. 249 8. 6. 192. 8. 6 7. 148. Isaiah Chap. Vers Page 6. 7. 58. 102. 8. 17. 181. 9. 6. 115. 11. 6. 20. 11. 12. 65. 19. 11. 195. 22. 22. 115. 26. 19. 73. 26. 8 9. 172. 28. 16. 164. 33. 14. 46. 40. 15. 17. 130. 40. 11. 97. 41. 19. 100. 43. 2. 221. 50. 10. 181. 53. 2. 164. 53. 10. 215. 53. 11. 163. 56. 6 7. 101. 60. 7. 102. 61. 1. 79. 61. 1 2 3. 139. 63. 9. 97. 65. 16. 212. 63. 9. 220. 65. 17. 223. 63. 2. 250. Jeremiah Chap. Vers Page 23. 6. 124. 30. 17. 169. 31. 3. 230. Lamentations Chap. Vers Page 3. 24. 17. Ezekiel Chap. Vers Page 9. 3. 137. 16. 6. 8. 227. 20. 46. 81. 37. 9. 236. Daniel Chap. Vers Page 2. 44. 116. 3. 25. 221. 7. 9. 150. 7. 14. 228. 9. 26. 95. 12. 4. 109. Hosea Chap. Vers Page 11. 4. 232. 14. 4. 228. 14. 7. 155. Michah Chap. Vâ—â—s Page 6. 7. 40. Habâ—kkuk Chap. Veâ—s Page 3. 17. 18. 177. Zechariah Chap. Vâ—rs Page 2. 5. 221. 4. 12. 36. 9. 12. 39. 11. 13. 30. 13. 17 59. Hâ—ggâ—i Chap. Vers Page 1 4. 167. Matthew Chap. Vers Page 3. 11. 237. 6. 24. 170. 10. 39. 144. 11. 27. 71. 12. 4. 87. 19. 16 17. 56. 19. 24. 30. 13. 44. 10. 23. 23. 19. 101. 26. 9. 29. 25. 5. 173. Luke Chap. Vers Page 2. 14. 33. 12. 50. 61. 15. 17. 41. John Chap. Vers Page 1. 1. 44. 1. 8. 54. 1. 14. 152. 1. 16. 37. 1â—8 1. 17. 71. 93. 2. 20. 233. 3. 13. 198. 3. 34. 63. 5. 25. 74. 5. 31. 78. 6. 36. 16. 6. 44. 20. 207 8. 14. 78. 10. 8. 60. 12. 27. 63. 13. 35. 154. 14. 16. 233. 14. 26. 232. 15. 5. 144. 15. 9. 226. 16. 23. 248. 16. 26 27. 245. 17. 6. 85 17. 10. 159. 17. 19. 37. 18. 36. 109. Acts. Chap. Vers Page 7. 37. 70. 10. 12. 36. 111. 10. 43. 79. 13. 33. 216. 20. 28. 198. 25. 19. 161. Romans Chap. Vers Page 3. 26. 32. 4. 21. 8. 5. 17. 195. 8. 28. 50. 10. 18. 110. 11. 36. 129. 14. 7. 78. 1 Corinthians Chap. Vers Page 1. 7. 189. 1. 25. 29. 1. 30. 210. 3. 21 22. 158. 7. 13. 107. 200. 10. 1 2. 71. 10. 1. 46. 10. 33. 168. 12. 3. 207. 13. 12. 225. 12. 25. 6. 67. 15. 24. 117. 15. 28. 118. 2. Corinthians Chap. Vers Page 1. 20. 208. 1. 22. 239. 3. 4. 6. 4. 17. 4. 4. 4. 53. 4. 6. 54. 5. 19. 208. 5. 21. 33. 5. 15. 192. 8. 23. 156. 10. 12. 78. 13. 14. 44. Galatians Chap. Vers Page 1. 2. 77. 3. 20. 99. 3. 28. 145. 4. 4. 68. 5. 23 24. 94. Ephesians Chap. Vers Page 1. 6. 3. 1. 22. 113. 3. 18 19. 227. 4. 11. 82. 5. 27. 156. 5. 25. 230. Philippians Chap. Vers Page 2. 7. 228. 2. 20 21. 166. 2. 6 7 8. 58. 3. 8. 11. 3. 9 10. 163. 4. 9. 43. Colossians Chap. Vers Page 1. 19. 76. 1. 19. 138. 1. 24. 193. 2. 3. 76. 2. 9. 66. 2. 19. 36. 3. 10. 34. 223. 1 Thessalonians Chap. Vers Page 1. 10. 199. 2. 10. 189. 2 Thessalonians Chap. Vers Page 2. 13. 234. 1 Timothy Chap. Vers Page 1. 5. 206. 1. 17. 112. 119. 2. 6. 69. 6. 16. 126. 2 Timothy Chap. Vers Page 1. 9. 219. Titus Chap. Vers Page 1. 1. 171. 1. 2. 134. 1. 2. 215. Hebrewes Chap. Vers Page 1. 3 54. 87. 1. 4 5. 216. 2. 13. 215. 2. 17. 96. 3. 5. 71. 4. 15. 97. 4. 16. 241. 5. 14. 182. 7. 3. 87 7. 23. 88. 7. 24. 9. 7. 26. 55. 96. 7. 27. 95. 9. 6. 87. 9. 6. 26. 90. 9. 8 9. 93. 9. 9. 48 92. 9. 10. 93. 9. 12. 200. 202. 9. 14. 99. 201. 9. 27. 90. 10. 1. 91. 10. 10. 102. 10. 11. 91. 10. 19 20. 203. 10. 20. 100. 10. 22. 242. 10. 26. 91. 11. 1. 8. 11. 2. 76. 11. 6. 5. 11. 26. 12. 12. 2. 207. 12. 24. 247. 13. 5. 220. 13. 10. 94. James Chap. Vers Page 1. 18. 237. 5. 11. 98. 1 Peter Chap. Vers Page 1. 4. 222. 1. 12. 26. 1. 20. 6. 2. 6. 26. 2. 24. 87. 2. 25. 71. 3. 1 2. 155. 3. 19 20. 81. 5. 8. 244. 2 Peter Chap. Vers Page 1. 1. 205. 1. 4. 173. 1. 7. 4. 2. 22. 173. 1 John Chap. Vers Page 2. 1 2. 243. 2. 5. 192. 2. 20. 75. 3. 1. 148. 4. 19. 149. 4. 17. 192. Revelation Chap. Vers Page 3. 3. 115. 3. 7. 73. 6. 9. 102. 6. 15 16. 133. 12. 11. 31. 18. 13. 105. 19. 8. 150. 19. 11. 251. 22. 2. 145. FINIS The Printer to the Reader NOtwithstanding all our care there are some faults escaped in the Print yet I hope none will be found so great as to disturbe the sence if thou wilt but make a favourable construction of what thou shalt read