etiam de iis usurpatur qui futura praedicunt Sol. Glass onomat the Prophet he was the Doctor of all Doctors a Doctor that nonplust the greatest Doctors Christ is the Law-giver Jam. 4. 12. The Counseller Isa 9. 6. The Master or Rabbi Matt. 23. 10. He taught with Authority and by vertue of his Prophetical Office he teacheth the Church all things appertaining to their Salvation Christ reveals the Will of his Father concerning all the ways and means of Salvation Christ was the principal Author of Prophecy He had the Gift of Prophecy immediately he exactly knew his Fathers will but all other Prophets had the Gift mediately They had their Revelations from the Power of the Spirit of Christ their gift was transient and by Intervals and there were Intermissions amongst them But Christ had a permanent gift of Prophecy abiding in him without measure and limitation For a farther inlargement of these Particulars I shall indeavour to resolve three Inquiries 1. Why Christ must be a Prophet 2. How he differs from all other Prophets 3. What fruits and benefits accrue unto us by Christs Prophetical Office 1. Why Christ must be a Prophet 1. Why Christ must be 2 Prophet 1. Christ was a Prophet to reveal the Will of God to his Church This I shall Answer in a few Reasons 1. Christ was a Prophet to reveal the Will of God to his Church and instruct them by his Word Christ received his Message not only from the Mouth of God Joh. 8. 26. but also from the * In sinu esse est proximum infimum esse dicitur de conjugibus inter se Grot. 2. Christ was a Prophet to place Ministers in his Church Bosom of God Joh. 1. 18. Christ was a great Prophet Luk. 7. 16. He was the most eminent of all Prophets a Prophet to direct all other Prophets and he was the substance and main end of all their Prophecies 2. Christ was a Prophet to place Ministers in his Church to teach his People Ministers are of Christs institution Officers Commissionated by Jesus Christ They are not a Calling nor an Order of Men of their own appointment running upon their own Heads and Fancies as Novatus made himself a Bishop neither are they of any humane appointment for politick ends and interests It is true that by Humane Authority Ministers are permitted pro hic nunc to exercise their Ministerial function in the places where they live yet their calling is from Christs Institution And Gifts and Qualifications wherewith they are endowed are the fruits of Christs Ascension The Apostle is clear Eph. 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ In this Text we observe two sorts of Church-Officers viz. Extraordinary as Apostles Prophets Evangelists Doctoris munus fuit verbum Domini fideliter explicare veluti Scholam Ecclesâ—asticam regere ut sincera doctrina dogmatum et verae interpretationes in Ecclesia retinerentur At pastorum qui Episcopi dicebantur 1 Pet. 2. 25. munus longe latius patebat nimirum ut verbâ— orationi vacarent et ecclesiam sibi commissam modis omnibus tuerentur ex quibus etiam satis perspicitur haec dâ—o munera perpetua esse â—portere in Ecclesia Dei Beza which were changeable and for a time only and afterward ceased and ordinary as Pastors and Teachers which are standing Officers and abide to the end of the World So that maugre all the malitious Oppositions of Men and Devils against the Gospel Ministry it shall continue Though it may be laid low yet it shall never be overthrown neither shall Christs Ministers be ever laid aside for Christ hath promised them his presence And that promise Matth. 28. 20. Lo I am with you always even to the end of the World makes more for the Ministery of the Gospel than all the malice and fury of inveterate implacable Adversaries can make against them 3. Christ was a Prophet to teach his 3. Christ teacheth inwardly Church by the inward effectual Teachings and Inspirations of his Spirit This grand Prophetical work Christ undertook from the beginning of the World 1 Pet. 3. 19. Christ by his Spirit went and preached unto the Spirits in Prison This is to be understood of the old World who though they were then in Prison i. e. Hell when the Apostle wrote this Epistle yet in the days of Noah they were alive and Christ by the Ministery of Noah and others Preacht unto them whilst they were in the Land of the Living Those abominable Sinners had means of Grace offered unto them They had the Ministery of Noah Enoch Methuselah and other Patriarchs who warned them of a Deluge coming And Christ by his Spirit Preacht unto them An antient Father and a modern Divine both eminent in their times fully as I apprehend expound this Scripture One saith Per Spiritus in Carcere intelligit animas impiorum viventium tempore Noah corporibus inclusas quasi carcere quodam his praedicasse Christum dicit secundum divinitatem vel per internaâ— inspirationem vel per linguam Noae Aug. Epist 99. ad Evodium Non potest dubitari quin hoc referatur ad ea quae sequuntur i. e. ad illud tempus quo Spiritus per os Noae arcam constituendi iram Dei imminentâ— praedicabat Nam cui fuerunt immorigeri Certâ— illi qui praedicabat Non potest ergo prâ—dicatio ista ad posterius aliquod tempus referri Beza By Spirits in Prison he understands the Souls of wicked Men living in the time of Noah shut up in their Bodies as in a certain Prison and he saith that Christ Preached unto them according to his Divinity or by inward inspirations or by the Tongue of Noah So far that Learned Father The other saith that it cannot be doubted why his may not refer to those things which follow i. e. unto that time wherein the Spirit by the Mouth of Noah that made the Ark Preached the wrath of God hung over their heads For to whom were they disobedient Truely to him that Preached therefore that Preaching cannot be referred to any after time There was no Preaching to them after they were in Hell All Reproofs and Exhortations then are out of date for time is past and the door of hope shut But now whilst we are on this side the Grave the Spirit of Christ moves wooes and entreats us to make our peace with God Christ sends his Ambassadors to beseech us to be reconciled unto God Now we are called 2 Cor. 5. 20. Is 55. 6. to seek the Lord whilst he may be found now to call upon him while he is near And thus you have the Reasons why Christ must be a Prophet SECT II. How Christ differs from other Prophets A Second Inquiry is how Christ
Drowning amidst all the Tossing of Waves one following upon the Neck of another even then will the Believer be safe and secure from Danger A Third and last Case I shall mention 3. Case How to behave ones self in Afflictions is How should the Children of God behave themselves as to the Wickeds Prosperity and as to their own Adversity For Answer I shall lay down Twâ— Answ Negatives 1. That those that fear God ought not to Envy the vilest of Men. 2. They ought not to act any Personal Revenge against them After I have proved these Negatives I shall produce and prove several Affirmatives as so many Remembrances and Frontlets which ought to be set before the Eyes of all good Men. First For the Negatives The First 1. Propos We ought not to envy Wicked Men. Mat. 27. 18. Act. 7. 9. Act. 13. 45. Gal. 5. 21. Prov. 27. 4. Proposition is That Good Men in their greatest Sufferings ought not to Envy Wicked Men Envy is frequently Forbidden in the Word of God particularly Psal 37. 1. Prov. 23. 17. Envy caused the Jews to Crucify Christ. Envy moved the Patriarchs to sell Joseph into Egypt Envy caused the unbelieving Jews to contradict Saint Paul's Doctrine Envy is one of the Deeds of the Flesh It Slayeth the silly one it 's the cause of Confusion who is able to stand before it And therefore its Ipse Hercules qui omni generâ— monstrorum terras liberavit non prius invidum debellare vâ—luit quam eâ—rebus humanis exemptum esset Baud Orat. unbeseeming any Christian to Envy the Greatness and Riches of the worst of Men. That old Mnason and Eminent Servant of Christ Mr. Dod wished thus I would saith he I were the worst Minister in England not meaning that he himself would be worse than he was but that all Ministers were better than he Saint Augustine saith Tolle invidiam quod meum est habes Tolle invidiam quod tuum est ego hâ—beo August in Psal 136. Take away Envy and what is mine you have and take away Envy and what is yours I have Luther saith That Envyous Men Feed upon the Dung of other Men. They are like Flies that love to fasten upon Sores Erasmus tells of one who Collected all the lame defective Verses in Homer and passed over all those that were Excellent Parisiensis a learned Author and one of the most Ingenuity that I know of amongst his Party brings in Gregory saying That all the Poison in the old Serpent is in the Sin of Envy as if it had Emptied it self of its Poison and Vomited it self in this Sin Envy by some is called Serra animae a Saw to Cut the Heart-strings Asunder Envy caused the first Division and Breach that ever was in the World and that was between Cain and Abel and wherefore was Cain so Envions against Abel as to Slay him The Apostle gives the Reason 1 Joh. 3. 12. Because his own Works were Evil and his Brothers Good Let all Christians therefore be perswaded to lay aside all Envies Why should any Envy any Man Tormented with the Gout although he wear a Golden Slipper Why should a Man Envy a Murtherer therer upon the Gallows because he is Cloathed with Tissue and Hanged in a Silken Halter I have read a Story of a Souldier who upon his March left his Colours and Rob'd a Vineyard whereupon he was Condemned to Dye and as he was going to Execution he fell to Eating a bunch of Grapes whereupon saith one of his fellow-Souldiers Doest not thou take Notice whither thou art going and wilt thou now be Eating of Grapes O saith the Condemned Person My Friend Envy me not these Grapes for they Cost me Dear There 's no cause of Envying Wicked Men their Pleasures which are but Bitter-sweets 2. Propos That Good Men ought not to act any personal revenge A Second Proposition is That Good Men ought not to act any Personal Revenge against those Wicked Men who are their bitter Enemies and such as are Inveterate and Implacable None may presume to Rob God of his Prerogative nor wring the Sword of Justice out of his Hand God hath said Vengeance is mine I will Repay saith the Lord Rom. 12. 19. A place took out of Deut. 32. 35. It was the high Commendation Nihil obâ—ivisci solebat praeter injurias of Julius Caesar That he was wont to forget nothing but Injuries When a Philosopher was railed at by a prating malicious Fellow he caused his Servant to Light him Home with a Candle and a Lanthorn Remarkable is the Story of Doctor Cranmer Arch-Bishop of Canterbury in forgiving Injuries even to Admiration of all insomuch as it became a Proverb Do Bishop Cranmer an ill Turn and you shall have him your Friend ever after Christians should shew a generous Spirit in passing by Injuries and recompencing Evil with Good This is their Honour as Solomon saith For a Man to cease from Strife Prov. 20. 3. And it 's a Character of Discretion and Glory both To defer Anger and to pass over a Transgression Prov. 19. 11. To render Good for Good that 's a Common Civility even amongst Heathens themselves to render Evil for Good is Diabolical But to render Good for Evil is well becoming a Christian And by forgiving our Enemies and doing Good to them that do Evil to us we Imitate the Example of Christ Who when 1 Pet. 2. â—â— he was Reviled Reviled not again when he Suffered he Threatned not Christ Prayed for his Enemies and so did Stephen And so ought we to do By Meekness and Patience in Suffering and by passing an Act of Oblivion for Injuries we Heap Coals of Fire on the Heads of our Enemies and we shall melt and mollify them For as Bucer observes He being ashamed by thy Kindness will descend into Ille beneficentiâ pudefactus in sese descendet â—um enim ignis quem ejus Conscientâ— accendisti exuret in eo quicquid est erga te Bucer his own Heart and then the Fire which thou hast Lightned in his Conscience will burn up all Malice against Thee and Thou shalt Save him Yet notwithstanding a Christian ought to Study to forgive and forget Injuries hereby he is not prohibited any Appeal to Good and wholesome Laws for Justice when necessity and equity Compel thereunto Rom. 13. 4. Rom. 13. 3. For the Magistrate beareth not the Sword in vain And Rulers are not a Terrour to Good Works but unto Evil. However let all Christians follow the things that make for Peace and evidence their patient and meek Spirits by overcoming the Evil of Anger with the Goodness of Meekness the Evil of Pride with the Goodness of Humility the Badness of Revenge with the Goodness of Forbearance having before their Eyes the Charge of the Apostle Eph. 4. 32. And be ye kind one to another tender Hearted forgiving one another as God for Christ's Sake hath forgiven
believe when Sense Fails him He will not pray alwayes he will not hold on in the Profession of Religion farther than may consist with his own Secret Designs and Self-Interests CHAP. XV. Directing to Three special Duties to be put in Practice viz. To Live by Faith and To set the Spirit of Prayer a working and To get a meek and quiet Spirit HAving laid down several Motives and removed some Impediments for a Close of this Use here are several Duties as Helps to stay our Selves and rely upon God necessary to be Practised The First Duty is To Live by Faith 1. Duty To Live by Faith There 's no Life like to this All other Lives in Comparison of this are no better than sharking shifting Lives Epaminondaâ— that great Theban-Commander after a great Overthrow ask't Whether his Buckler was safe A great Man of our Nation in the Time of his Sufferings ask't Whether his Honour was safe Now the Buckler and Honour of a Christian is the Life of Faith Faith is a Shield and a Buckler a Stay and a Staff in the greatest Afflictions When Sense and Reason fails and Men are even at their Wits ends then is the Time for Faith to act on Promises then is the Time to live the Life of Faith and to strive that Faith and Patience may hold out It is storyed of Cynagirus That when Justin. he was thrown over Ship-board then he held by his Hands and when one Hand was cut off he held by the other and when that was likewise cut off he held by his Teeth and as the Historian saith Instar rabidae ferae morsu navem detinuit Thus a true Believer will not let go his Hold he will not be beaten from his Strong-hold The Promises are as so many Fort-Royals to a Believer wherefore he is resolved to stand his Ground and lay fast hold on the Promises Though he be beaten off several Holds and deprived of several Helps and disappointed of his Expectations yet he Heb. 10. 35. is resolved not to let go his Confidence in God Here then consists the Life of Faith in an Eminent way when the Oyl fails in the Cruse and the Meal in the Barrel then to depend upon God's All-sufficiency and trust God upon his Word though Sense and Reason fail And such a Man who acts Faith on Promises applyeth himself to all good Means he Fides Maxima Heroiâ—a operatur Lut. in Gen. 29. will not tempt God by Negligence and Sloathfulness presuming of Supplies without the Use of lawful Means But as the Antients held the Plow and Prayed so a Believer will be diligent in his Calling seek God by Prayer exercise Faith and Patience This is the most excellent Life in all the World The Apostles experimented it Gal. 2. 20. The Life which I live in the Flesh I live by the Faith of the Son of God The Life of a Believer is a None-such without a Parallel there is none like to it Some live by their Lands some by their Trades some by their Wits and Shifts not one of these Lives will hold out when a Storm comes Wherefore let us labour to live that Life which will hold out amidst the greatest Sufferings and support us against the sorest Burthens either Imminent or Incumbent upon us This Grace of Faith is not an Herb that groweth in our Gardens It is a Plant of our Heavenly Father's Plantation it 's the Gift of God There are Three sorts of Faith viz. Eph. 2. 8. Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidem ipsam nobis exigit Deus non invenit quod exigit nisi dederit quod inveniat August A General Assenting-Faith A Special Resting-Faith and A Particular Applying-Faith We must joyn all these together for we have need of all i. e. We must trust God upon his Word because he hath said it We must Assent unto the Truth of his Word Thus did David trust God upon his †Psal 119. 42. Numb 23. 19. Word Whether God threatens Judgments or promiseth Mercy we must believe his Word to be True Balaam himself though a Mercenary-Prophet gives a true Attestation viz. God is not a Man that he should Lie neither the Son of Man that he should Repent Hath he said it and shall he not do it Or Hath he spoken and shall he not make it good 2. There is a Special Resting-Faith which is called a Faith of Adherence or Recumbence when we rely and stay our selves upon God and will not part with any one of his Promises The People when Rabshakeh Railed Rested themselves 2 Chron. 32. 8. on the Words of Hezekiah All Rabshakeh's Railing Speeches could not batter down Jerusalems Walls nor drive back Hezekiah and his People from Trusting and Relying on God Thus Job did act singularly and resolvedly Job 13. 15. Though he Slay me yet will I Trust in Him There 's a Third sort of Faith which is a Particular Applying-Faith Thus did Thomas acknowledge Christ in particular in those words My Lord and my John 20. 28. God And St. Paul professeth Christ hath loved me and given himself for me Gal. 2. 20. A Believer will apply the Promises to himself by Faith And though under some Desertion he is afraid to apply Christ to himself yet he applyeth himself to Christ begging his Counsel and his Wisdom to direct and his Consolations to revive him Christ is All in All to the true Believer Christ is the Way the Truth and the Life Whereupon St. Bernard gives a choice Exposition We saith he will Nos sequemur â—e perte ad te quia tues via veritas vita via in exemplo veritas in promisso vita in praemio Bern. Serm. 2. de Ascen Domini follow Thee by Thee unto Thee because Thou art the Way the Truth and the Life Thou art the Way in Example the Truth in Promises the Life in Reward A Second Duty is To set the Spirit of Prayer Duty 2. To set the Spirit of Prayer a working a working To pray by the Spirit is the Property only of a Gracious Spirit For the Spirit of Grace and Supplication are joyn'd together Zech. 12. 10. That we may know wherein the Spirit of Prayer consists we have it set forth Rom. 8. 26. With Groanings which cannot be uttered By the Spirit of Adoption crying Abba Father Gal. 4. 6. Rom. 8. 15. 1 Sam. 1. 15. by Pouring out the Soul as Hannah did by Wrestling as Jacob did Gen. 32. 24. And what this Wrestling was the Prophet Hosea * Hos 12. 4. expounds Yea he had Power over the Angel and prevailed he wept and made Supplication unto him Although God is Omnipotent and is every way able to help his People yet he will as it were suffer himself to be commanded by the Prayers of his People for so we read Isa 45. 11. Thus saith the Lord the Holy One of Israel and his Maker Ask of Me
Things to come concerning my Sons and concerning the Work of my Hands command ye me God promiseth great Things to his People even the Sprinkling clean Water upon them the Giving them a New Heart the Putting of his Spirit within them and Causing them to walk in his Fear What high invaluable Promises are these Yet though God intend the full Accomplishment of all these Promises he will grant them in his own way he will be sought unto by the Prayers and Supplications of his People Ezek. 36. 37. Thus saith the Lord God I will yet be enquired of by the House of Israel to do it for them We have many Promises of the Churches Deliverance but the Church must Pray Turn back our Captivity O Lord as the Stream in Psal 126. 4. Psal 14. 7. Psal 44. 17. Psal 25. 22. the South And O that the Salvation of Israel were come out of Zion Thou art my King O God! Command Deliverances for Jacob. Redeem Israel O Lord out of all his Troubles You read of Manasseh's Prayer when Dulcioâ—es lacrymae orantium quam gaudia Theatrorum Aug. in Psal 28. he was in the Thornes of Jonah's Prayer in the Whales Belly of the Apostles in Prison And it 's the Churches Practice Isa 26. 16. Lord in trouble have they visited thee they poured out a Prayer when thy Chastening was upon them Whatever Losses or Calamities befal us Prayer is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Universal Medicine mentioned by Solomon 2 King chap. 7. We have a Precept and an Encouragement Psal 50. 15. Call upon me in the Day of Trouble I will deliver thee and thou shalt Glorifie Me. What could Achitophel do against David's Prayers By them that great Politician was Counterplotted and his Counsels were turned into Foolishness What could Herod and the People of the Jews do against the Churches Prayers Though the Keeper shut the Prison Doors yet the Church opened Heaven Doors and Peter the Prisoner was inlarged by the Angel of the Lord and given in as a Return of the Prayers of the Church Mary Queen of Scots was afraid of the Prayers of John Knox She professed That she feared his Prayers more than an Army of Forty Thousand Men. But some distressed Persons complain Object That they Receive no Answer of their Prayers The Answer to them I shall return is Answ 1. To examine whether they Pray not for Superfluities unlawful Things whether they pray not for Revenge against their Enemies whether they allow some secret Iniquity in their Hearts or some Bosome-Sin unrepented of We read James 1. 3. Ye Ask and Receive not because ye Ask amiss that you may Consume it upon your Lusts 2. Let us labour to mend what is amiss in our Prayers It 's a Mercy to be denyed when we ask for Things not according Deus quâ—dam negat propitius quae coâ—cedit iratus Aug. 1 Joh. 5. 14. to God's Will We only have a Promise of Audience when we ask according to God's Will. God knoweth what 's best to give in Answer to our Prayers That our Prayers may speed the better there are required Five Special Aut Deus dabit quod petimus aut quod nobis noverit esse utilius Bern Qualifications As First Humility Abraham when he Qualif 1. Humility had to deal with God acknowledged himself to be but Dust and Ashes and so did Job abhor himself and Repent in Dust Cum sis Humi Limus cur non es humilimus Bern. Qui sibi vilis est Deo Cha rus est Id. de inter Domin and Ashes and Ephraim smote upon his Thigh He that is most vile in his own Eyes is dearest in God's Eyes We cannot brook a proud Beggar We are all Beggars at God's Door poor Indigent Petitioners All whatever we receive is of Favour and nothing of Merit Shall Beggars be puff't up with Pride Shall proud Dust swell against God Bernard propounds Christ's Humiliation Apage ut intumescat vermiculus quum sese exinaniverit Dominus Bern. for a curb of Pride It 's saith he abominable that a Worm should swell when our Lord made himself so low Upon Deliberate Thoughts when we reflect upon our own Unworthyness we shall with Jacob confess I am not Worthy Gen. 32. 10. of the least of all the Mercies and of all the Truths which thou hast shewed unto thy Servant Let 's lye low and beware of all Inflamations of Pride when we have to deal with God we can never be Humble enough we can never think too Meanly of our Selves nor too Highly of God The more Holy the more Humble The Humblest Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedes prima vita ima the best of Christians Nazianzen gives a Character of Athanasius that He was High in his VVorks and Low in Mind The Higher Men are the more Humble towards God Now when we make our Addresses to God in Prayer let 's entertain serious and high Thoughts of God's Infinite Goodness and low Thoughts of our Selves and this will prepare us to Pray aright A Second Qualification of Prayer is Qualif 2. is Faith Faith We must Pray believingly otherwise there is no Hopes of speeding An Unbeliever so remaining is without Hope He cannot Pray nor trust God neither can any thing that he doth obtain Acceptance because Without Faith Heb. 11. 6. Heb. 14. 23. it is impossible to please God and Whatever is not of Faith is Sin Mr. Tyndal that precious Martyr in a Letter to Mr. Fryth layes down Four Expressions of Faith 1. To give up your self 2. To cast your self 3. To yield your self 4. to commit your self wholly and only to your Loving Father It 's the Prayer of Faith which proves Effectual | Sanitatem aegroti adscribet orationi fidei hoc est ex fide ad Deum profusae a Presbyteris Ne vero in Presbyteris vel in precum opere operato haerebit â—ger principalem addit causam Dominus excitabit c. Pareus James 5. 15. The Prayer of Faith shall Save the Sick The Promise is made to what 's Prayed for in Faith Mat. 21. 22. And all things whatsoever ye ask in Prayer Believing ye shall Receive Let 's then believe God to be True and Faithful in all his Promises and that he will not fail of performing what he hath Promised Though our Sense may be puzled and our Reason non-plust we must believe against all Reasoning with Flesh and Blood and submit our Reasonings to the Will of God Tertullian saith Faith fears no Hunger Fides non timet famem Tertul. And I have Read a Character of a Believer That he neither fears Poverty nor Quem neque pa peries que Mors nec vincula terâ—nt Bonds nor Death Where 's greatest Difficulty there 's most work for Faith to put forth it self A true Believer will venture his All upon God's Word He will say Credo quia incredibile I belieâ—â—
Perseverance so we are commanded 1 Thes 5. 17. Pray without Ceasing The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Intermission or Continually This is Interpreted by the same Apostle Ephes 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in every Season and Col. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alwayes He saith Austin prayeth continually who lets no Day pass without Prayer Though God Frown and be Angry we must persevere in the Duty of Prayer And it 's a good Signe to continue Fervent in the Duty even when God defers us and seems not to hear us A Hypocrite will not hold out He prayes only by Fits and Starts VVill he delight himself in the Almighty VVill he always call upon God saith Job c. 27. v. 10. A Third and Last Duty as a Special Duty 3. To get the Ornament of a meek quiet Spirit Help and Direction to depend upon God's All-Sufficiency even in Suffering Times is To labour to get the Ornament of a Meek and Quiet Spirit which as the Apostle Peter saith is in 1. Pet. 3. 4. the Sight of God of great Price A composed quiet Spirit is put into an excellent capacity to submit unto God and depend on him amidst the greatest Straights and Difficulties It 's Observed that glow-Glowormes shine brightest in the darkest Nights I am sure a meek and quiet Spirit appears most conspicuously in the Night of Afflictions Some are naturally more Meek than others and have in some measure attained unto this Moral Vertue as Socrates and other Heathens did But a Christians Meekness shews it self amidst Revilings Buffettings and variety of Evil Entreaties from ungodly Men. How doth he labour to moderate his Passions and even amidst blustring Storms and Tempests then he endeavours to becalm his Spirit so that though there be Storms without he would gladly get and keep Serenity within For Instance when God Chastiseth with his own Immediate Hand by Famine Pestilence or other Noxious Diseases now is a time to exercise Meekness and Composedness of Spirit When God permits Satan and his Instruments to Persecute the Saints then is the time to be Silent and avoid Murmuring and Reviling Language and to prepare to do and Suffer as becomes Christians and quietly to wait for God's Salvation God's Vine Thrives most by Bleeding and Persecutors serve instead of Gold-Smiths to Purify and Refine God's Children in the Furnace of Affliction The Fire purifieth Gold and Silver but consumes Stubble Wicked Men grow worse and worse by Afflictions but Godly Men grow better and better more weaned from the World more Heavenly minded and more Fruitful in every Good Word and Work It 's observable that Oyl increaseth the Flame whereas Water quencheth it Fretting and Chafing is like Oyl to the Flame Meekness is like Water to quench it A Flint is sooner broken on a Pillow than on an Anvile A soft Answer saith Solomon turneth away Wrath. Meekness and Calmness of Spirit Works much Good every way for a Meek Man enjoyeth himself and those Possessions which God bestoweth on him Psal 37. 11. But the Meek shall Inherit the Earth and shall Delight themselves in the abundance of Peace This Christ Promiseth Mat. 5. 5. They are Blessed Persons They shall be free from many outward Vexations whereunto Angry Persons expose themselves They shall as Hierome Observes Inherit Haereditabunt terram illam viventium â—â—a mites humiles possideb terram hoc est vitam aeternam Hieron in Psal 37. this Earth and the Life to come Meek Persons have Interest in those Promises whereof one is They shall Eat and be Satisfied Psal 22. 26. Another is That God will Guide them in Judgment Psal 25. A Third is That God will Beautify the Meek with Salvation Psal 149. 4. If then we would profit by Afflictions we must get a meek and quiet Spirit Affliction Preacheth Meekness of Spirit And some have learn't more Meekness by a few Weeks Imprisonment than by hearing Sermons for many Years before Affliction is one of God's Teaching Ordinances and when a chastising Rod and a teaching Word go together there 's a Mercy in such an Affliction If we would be followers of Christ we must be Lowly and Meek for he Propounds himself a Pattern for our Imitation Learn of Me for I am Meek and Lowly in Heart and ye shall find Rest unto your Souls Mat. 11. 29. If we would Reap any Profit by the Word we must Receive it with Meekness 1 Jam. 1. 21. If we would gain a lapsed Brother we Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptum reddite sanate quod Corruptum est quae significatio bene congruit buic loco Grâ—t must Restore him or set him in Joynt in the Spirit of Meekness Wherefore this will be our Wisdom and Glory both to get such a composed and quiet Frame of Spirit and so to behave our selves in Sufferings with that Mildness and Christian Meekness as that the worst of our Enemies may be constrained to Confess that God is in us undoubtedly of a Truth How many have lost the Honour and Comfort of their Sufferings by mixing their own Passions and Revengeful Speeches Froward and Reviling Speeches detract from the Honour of a Cause be it never so Good Excellent is the Counsel of Cyprian If saith he Si filii Dei sumus pacifici esse debemus corde mites Sermone Simplices affectione concordes unanimitatis nexibus cohaerentes Cypr. de unitate Ecclesiae we be the Sons of God we ought to be peaceable and mild in Heart single in our Speeches agreeing in our Affections and agreeing in the Bonds of Unanimity Thus then if we put these Three forementioned Duties into continual Practice viz. To Live by Faith to set the Spirit of Prayer a Working and Possess our selves with a meek and quiet Spirit We shall Learn to Trust and Depend upon God's All-Sufficiency amidst the greatest Fears Dangers Straights Losses and Difficulties that are either Imminent or Incumbent upon us CHAP. XVI Containing a Third Use for Examination in Five Queries IT will now be Requisite that I Inlarge Vse 3 for Examination a Third Use for Examination and Tryal whether we believe God to be All-Sufficient and whether in all times we will stay and depend upon him This nearly concerns every one of us to put our selves upon a strict Tryal and Inquisition In pursuance of this Use I shall propound these ensuing Queries Whether we acknowledge God's absolute Quer. 1 Whether we acknowledg God in the Relations he hath over us Power Soveraignty and Dominion And do we acknowledge him in those Relations he hath over us Do we acknowledge him our Creator If so we may conclude that a Creator will take care of his Creatures Do we acknowledge him our King and Governour If so we shall confess that a King will Defend Protect and Rule his Subjects Do we acknowledge God our Father Then a Father will provide for his Children Do we acknowledge
32. Things For one to have the Good Things of this Life as Riches and Honours and to have Christ with them to have them Sanctifyed this is the Mercy indeed And Fourthly and Lastly Here is the 4 Ground of Comfort is Hope of Eternal Glory greatest Ground of Comfort even the Hope of Eternal Glory Whatever be the Sorrow in Seed-Time the Harvest will make amends for all Whatever be the Losses the Riches of Christ will make abundant Compensation The Kingdom of Heaven the Glory to be revealed the Eternal Sabbath the Beatifical Vision these are in the Eye Heart and Meditation of the Saints of God Wherefore with Moses they look unto the Recompence of Reward with Stephen Heb. 11. 26. they see Christ amidst their Sufferings and with Moses see him who is Heb. 11. 27. Invisible Compare the Outward Sufferings with Inward Comforts and especially Transient Sorrows with Eternal Joyes and there will be abundant Cause of Comfort notwithstanding the greatest Afflictions that are on us or may befal us in this present World Heaven will make amends for all and the Consolations of God are sufficient for us Amidst Fears and Perplexities for real or imaginary Losses let us Comfort our selves with the Text and take Counsel from the Man of God his Answer to Amaziah viz. The Lord is Able to Give us much More than This. And upon this Consideration our Spirits will be Revived and Supported in the Times of Jacob's Troubles FINIS THE CONTENTS OF THE First Treatise Chap. I. Containing the Coherence and Exposition of the Words the Division of them and a Doctrine inferr'd from them page 1 unto page 12. Chap. II. Contains the Method of Proceeding therein the First Argument took from God ' s Attributes pag. 12 unto pag. 32. Chap. III. Contains a Second Argument drawn from God ' s Promises p. 32 unto p. 37. Chap. IV. A Third Argument is took from God ' s Providences p. 37 unto p. 52. Chap. V. Contains a Fourth Argument took from the Saints Experiences p. 52 unto p. 59. Chap. VI. Contains the Demonstration of the Doctrine by Reasons and first from Necessity of Precept p. 59 unto p. 65. Chap. VII Proves the Doctrine from the Necessity of Means in Four Particulars p. 66 unto p. 77. Chap. VIII Contains a Second Reason which is took from the Excellency of a Quiet and Submissive Frame of Spirit p. 77 unto p. 89. Chap. IX Contains a Third Reason drawn from the Vtility and Benefit accruâ—ng from this yielding submissive Spirit p. 89 unto p. 99. Chap. X. Contains a Fourth Reason concerning the sad and mischievous Consequences of Striving Strugling and Repining against God p. 99 unto p. 102. Chap. XI Contains a Resolution of Particular Cases p. 102 unto p. 130. Chap. XII Contains an Vse of Reprehension to Vnbelievers Murmurers and rash Censurers p. 130 unto p. 143. Chap. XIII Contains an Vse of Exhortation with several Motives to depend on God's All-Sufficiency p. 143. p. 153. Chap. XIV Discovers Two Grand Impediments viz. Covetousness and Hypocrisie p. 153. unto p. 160. Chap. XV. Directs to Three special Duties viz. To live by Faith To set the Spirit of Prayer a working and To get a meek and quiet Spirit p. 160 unto p. 180. Chap. XVI Containing a Third Vse for Examination in Five Queries p. 181 unto p. 195. Chap. XVII Containing the Fourth and Last Vse for Consolation p. 196 unto the End p. 207. ERRATA In the First Treatise PAge 3. in the Margent r. aegre velli potest p. 27. Marg. r. Paterculus p. 35. Marg. r. restaurare and naufragio p. 39. Marg. r. Benefacit p. 43. liâ—e 5. r. Thirst p. 53. lin 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 79. Marg. r. Salv. and punimur p. 92. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 117. Marg. r. Exemptus p. 127. lin 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 144. Marg. r. conscientiam afflictam and excitare p. 167. lin 26. r. Jam. 4. p. 170. Marg. r. profectae p. 173. Marg. r. vos p. 193. Marg. r. amittere p. 197. lin 3. r. none THE Second TREATISE Concerning the PRECIOUSNESS OF CHRIST Preach'd long since for the substance thereof but since much inlarged at St. MARIES OXON By Henry Wilkinson D. D. Then Principal of Magdalen-Hall Matth. 13. 45 46. Again the Kingdom of Heaven is like unto a Merchant-Man seeking goodly Pearls who when he had found one Pearl of great Price went and sold all that he had and bought it LONDON Printed for John Kidgel at the Great-Atlas in Cornhill 1681. TO THE Candid READER WHAT here Reader I present to thy View and as I hope to thy Candid Interpretation I Preach'd many Years agoe at St. Maries in Oxford Since I have form'd it a Treatise with Inlargements The Subject Discoursed on is The Preciousness infinite Dignity and Value of our Blessed Lord and only Saviour Jesus Christ The Wise Merchant in the Parable Sold all and Bought this Pearl of great price It 's Chrysostomes Observation Matth. 13. 45 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysoft in loc Christ is the Pearl of infinite Value if you sell not all you cannot purchase it It 's worth our best Inquiry to ask who are they that put the highest price and estimation upon our Holy Lord Jesus The Text gives a full Answer Unto you which believe he is precious Only true Believers value Christ above all others The Vnbelieving Gadarens preferred their Swine before a Saviour and Demas valued the World above Christ and his Apostles It 's Recorded in History that a Profane Duke of Bâ—â—â—on proâ—est That he would not leave his part in Paris for his part in Paradice It 's no new thing for Swine and such who though they are in Meâ—s shape who have Brutish Qualities to trample precious Pearls under their Feet they resemble the Dung-hill Cock in the Fable who would rather have a Grain of Barley than all the Jewels in the World But a True Believer who hath Experimental Knowledge of the Superlative worth of Christ values him at a higher Price than all the Kingdoms of the World and the Glory of them It 's evident how highly the Love-sick-Spouse valued Christ Câ—â—â—t 4. 10 11 12. A Holy Martyr when the Flames were about his Ears Cryed out None but Christ None but Christ And John Lambert Mr. Bradford that eminently precious Martyr often poured out abundance of Tears upon his Trencher as he sate at Table and being asked the reason why he Wept he Answered because he could not bring his dull Heart to love Christ more than he did Mr. Calamy late Pastor of Aldermanbury an Eminent and Faithful Minister of the Gospel who though Dead speaks in choice Works and Exemplary Conversation amongst many other excellent Writings of his in Print put forth a very â—seful Book well worth the reading over and over again call'd The Godly Mans Ark in the
Cant. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. white and Ruddy the chiefest of ten Thousands Christ is white for his innocency and purity ruddy for his Sufferings as his bloody Sweat Agony and Passion upon the Cross Now because it infinitely exceeds the capacity of Men or Angels to represent Christs Dignity Honour and excellencies to the full in positive expressions therefore by way of negation we express the Price Dignity Valuation of Christ to be infinite unparrallell'd and inestimable and when we have said inestimable it 's beyond the sphere of our activity as an ancient * Nobis ad intellectum pectus angustum est ideâ— sic Deum digne estimamus dum inâ—stimabilem dicimus Min. Felix Father observes to reach any higher in our expressions 2. Here 's another word 2. What is meant by Believers to be explained viz. Believers It s sayd * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sola est â—des quae pretium ac excellentiam Christi nobis patefacit Calv. in loc Vnto you therefore which believe For as judicious Calvin observes it's faith alone which lays open to us the price and excellency of Christ Such then as believe unto Salvation are such whose hearts are k Act. 15. purified by faith l Rom. 5. 1. and justified by Faith and have such a faith as m Gal. 5. 6. works by love Called n Tit. 1. 1. the faith of Gods Elect. * They are chosen saith the Apostle unto Salvatioâ— through Sanctification of the Spirit and belief of the truth 2 Thes 2. 3. Quia electi sunt elegerunt non quiâ— ellegerunt electi sunt elligentium meritum nullum esset nisi â—os eligentis gratiâ— Dei preveniret Aug. These have their Robes washt and made white in the Blood of the Lamb. Rev. 7. 14. They are begotten again to a lively hope 1 Pet. 1. 3. and made Partakers of the Divine Nature 2 Pet. 1. 4. These and these alone discern the Excellency and Dignity of Christ and they set the highest estimate and valuation upon him From the Premises thus divided and expounded there results this Doctrinal Conclusion That Christ is of inestimable Dignity and Honour Doctrine and infinitely Pretious in the accompt of all true Believers For the Methodical inlargment of this Method propounded Excellent Doctrine my work in the ensuing Treatise shall be first to give in the clear proof of the Doctrin and afterwards to infer an useful improvement thereof The Assertion to be proved is That Christ is of inestimable Dignity This shall constitute the Doctrinal part That which shall be intended by way of improvement is That as Christ is thus pretious and highly to be valued as in himself or so he ought to be by all true Believers This shall constitute the particular Use and Application of all 1. That Christ is of inesâ—imablâ— Dignity Honour and this is proved in 5 several Particulars In handling of the former Assertion I shall confine my self to these ensuing Heads of discourse 1. To reckon up several excellent Names of Honour and Dignity appropriated unto Christ in Scripture 2. To unfold the grand Mystery of the Divine and Humane Nature of Christ Hypostatically united in one Person 3. To represent the invaluable worth of those threefold Offices of Christ viz. Sacerdotal Prophetical and Regall 4. To set down several Metaphors and Resemblances in Scripture which applied to Christ declare his singular Dignity 5 To consider those great Purchases which Christ hath made for his People which are Justification Sanctification and Glorification These Heads of discourse I shall endeavour through Christ that strengthens me to inlarge in so many distinct Chapters Which as I hope and desire will abundantly satisfy confirm and establish us in this Fundamental Truth That Christ is pretious and estimable for Dignity and Honour Of these I shall treat in order in the following Chapters CHAP. II. Chap. 2. Containing an enumeration of several choice and honourable Names in Scripture ascribed unto Christ AMongst variety of Names in Scripture appropriated unto Christ I shall select these following not naming all that might be named and explain them as I go along The first I shall mention is Shiloh Gen. 1. Name Shiloh 49. 10. Which name the whole current of Orthodox Interpreters unanimously apply unto Christ The name signifies safe happy and blessed as * Est nomen verbale Salvus beatus faelix unde Shiloh derivatur Servator felicitetor hoc est faelices reddere Pet. Mart. in Gen. 49. 10. Peter Martyr observes some render Shiloh as learned Jerome and others He that is to be sent * Quasi tranquillatorem dicas qui tranquillitatis nostrae spiritualis Authâ—r sit futurus Scultet Exercit. Evangel Scultetus after he had mentioned variety of Interpretations acquiesceth in this That Shiloh signifies to cease and be quiet Ludovicus de Dieu understands Shiloh to be the promised Seed which was to spring from Judah The version of the 70 is emphatical and plainly declares Christ to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Interpretum a Saviour That Jacob's Prophesy was fulfill'd and that the Scepter did not depart from Judah till the coming of Christ may thus be convinced For the Politick state amongst the Jews was not changed but still the * Non auferetur Sceptrum Regium dicet regnum permansurum esse in Judausque ad Christum quantumvis affligeretur propecollapsum videretur Vaâ—abl in loc â— Name a Star 1 The Star of Jacob. Regal Dignity and Politick Government continued in Judah Maugre all Persecutions and Oppositions whatsoever Judah was the Law-giveing Tribe And those Laws continued till the coming of Christ But at Christs comeing the Scepter departed from Judah and was translated to an Heathen King 2. Another Name attributed to Christ is a Star He is called the Star of Jacob and a bright Morning Star 1. He is called by Balaam the Star of Jacob Numb 24. 17. although Balaam was a Mercenary Prophet who as he is branded by the Apostle a 2 Pet. 2. 15. loved the Wages of unrighteousness Yet he gives this true attestation There shall saith he come a Star out of Jacob and a Scepter shall rise out of Israel This is a clear Prophecy concerning * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Surget Princeps ex Israel Vers Syr. Ungetur Christus de domâ— Israel Paraphr Chald. Christ Christ is that Star that lightneth and Shineth and what light we have is borrowed and derived from him who is that great light b Joh. 1. 9. which lighteth every Man that cometh into the World Malachy calls him c Mal 4. 2. the Sun of righteousness Zachary calls him d Luk. 1. 78. The Day spring from on high St. Peter calls him e 2 Pet. 1. 19. The Day Star For Christ shines gloriously in the Gospel He inlightens guides and directs He scatters Clouds and
his Side Hands and Feet 2. In putting up Prayers in his own Name and making continual Supplication unto the Father as a Mediator and as an Advocate as an High-Priest interceeding for us at the Throne of Grace Christ is the great Master of Requests who prefers the Petitions of his People unto his Father The High-Priest when he was to make an attonement for the People entred into the Holy of Holies with Blood and Incense So Christ our High-Priest in Heaven presentâ— his Blood and the sweet Incense of his Prayers Rev. 8. 2. And I saw the seven Angels which stood before God and to them were given seven Trumpets And another came and stood at the Altar having a Golden Censer and much Incense was given to him that he should offer c. Heb. 9. 12 23 24. Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the Holy place having obtained Eternal Redemption for us v. 23 24. It was therefore necessary that the patterns of things in the Heavens should be purified with these but the heavenly things themselves with better Sacrifice than these For Christ is not entred into the Holy places made with Hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Q Let us inquire into the fruit and benefit 2. Benefits of this Intercession 1. We are acquitted from all our Adversaries of this Intercession 1. We are acquitted from all Adversaries even from Sin Satan and the Law having interest in the Intercession of Christ we are freed from all Accusations and Condemnations of the greatest Adversaries * Qualis est ista incercessio non oralâ—â— sed realâ—â— ex merâ suipsius in cruce oblati repraesentatione Hinc est quod dicitur comparere corâ— Deo pro nobis D. Tuis Vindic. l. 1. part 2. Sect. 23. Rom. 8. 34. Who is he that Condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us Here are four things to acquit all Believers from Condemnation viz. Christs Death Resurrection Ascension and Intercession Christ died to give Life unto his People He rose again and became the first Fruit of them that slept Christ Ascended on high and gave gifts to Men and he interceeds at the Throne of Grace presenting his Bloody Sufferings and the vertue of them unto the Father for a full and compleat satisfaction 2. Christ by his Intercession teacheth 2. Christ by his Intercession teacheth us to Pray us to pray and to make our Intercessions and Supplications unto the Throne of Grace We of our selves cannot put up one Meritorious Petition though we might gain the whole World for so doing For we pray coldly rawly and indigestedly with much deadness disorder and distraction of Spirit but these Prayers come not so to God the Father as they are presented by us for Christ mends them in the carriage and presents them in his own Name unto the Father and for his Rom. 8. 26. Quasi dicat cum mole tentationis oppressi nescimus orare ipse spirâ—tus qui in nobis habitat exerit se orationem in animo excitat Bucer in Loc. 3. Through Christs Intercession our duties and works obtain acceptance sake alone we obtain acceptance with the Father Christ interceeds to the Father for us and his Spirit helpeth our Infirmities and maketh intercession for us with Groanings which cannot be uttered The Spirit of Christ doth two great works One is to make intercession for us and the other is to help us to make intercession for our selves By the assistance of the Spirit we can Pray and Sigh and Groan in such prevailing Rhetorick as will obtain acceptance but without the assistance of the Spirit we cannot Pray nor express our selves in any acceptable manner 3. Through Christs intercession our Duties and works obtain acceptance As for our selves and our own righteousness we have great cause to confess with the Church Isaiah 64. 6. But we are all as an unclean thing and all our righteousnesses are as filthy Rags But through Christs Reconciliation and acceptance our works obtain acceptance Though there be no worth in the work nor in the workers yet there is through Christ acceptation and imputation a worthiness accompted of in the sight of God as Joshua was to have his filthy Garments took from him * Semper in animum sibi revocent verbi divini precones impositum sibi esse cidarim mundam cui inscriptum sanctitas Jehovae proinde ei studeant ipsi ut aliâ— idem faciaut hortentur sedulo ut sint typi fidelium Tarnovius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet quo significat spiritum singulari contentione studio intercedere pro sanctis Buceru in Loc. Unà sublevat infirmitates nostras quasi dicatur ipse vicissim onus attollere ex altera parte ne sub eo fatiscamus Ut sensus sit sicut spiritus S. unâ— cum Patre filio testatur spiritui nostro nos esse filios Dei similiter idem spiritus cum â—sdem opitulatur infirmitatibus nostris L. de Dieu Zech. 3. 4. So in the best of our duties there is filthiness and we stand in continual need of the inestimable benefit of our Intercessour who takes away our Pollutions and not only acquits us from the Guilt of Sin but cleanseth us from the filth of Sin He doth purge us as well as pardon us and sanctifie us by his Spirit as well as justifie us by his Righteousness Hence it comes to pass that the services of all such â—s have interest in Christ are accepted at the Throne of Grace and though in us there are many weaknesses and Imperfections yet Sincerity is accepted And though there are manifold failings in our Duties yet all are made perfect through the perfect satisfaction of Christ for he as a surety hath paid our Debt and fully satisfied the Father by doing and suffering all that the Law required Christ is the Beloved Son in whom the Father is well pleased Mat. 3. ult CHAP. V. Concerning Christs Prophetical Office SECT I. Why Christ must be a Prophet HAving insisted largly on Christs Sacerdotal Office I come now to his Prophetical and Regal Office and I shall be more brief in the handling of these not intending a just volume of this Argument only so far I may inlarge as may afford good Measure full prest and running over for the further Demonstration of the Doctrine that I insist upon viz. The inestimable Dignity of Christ In the 2d place it follows that I should 2 Of Christs Prophetical Office treat of Christs Prophetical Office Christ is called * Deut. 18. 5. Christus dicitur Nabi Propheta est autem Nabi usu scripturae is qui profundiora de Deo deque rebus divinus disserit qui mentem divinam hominibus aperit saepius
Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and revelation in the knowledg of him the Eyes of your understanding being inlightned that ye may know what is the hope of his calling and what the Riches of the Glory of his Inheritance in the Saints 2. A true Believer hath a spiritual tasâ— 2. A true Believer hath a spiritual tast â— ph 1. 14. and relish of Christ's Goodness He hath tasted that the Lord is gracious he hath received the earnest of his Inheritance viz The first Fruits of Glory even some glimpses of a beautiful and Transcendently excellent Saviour Now having experimental knowledge of Christs Mercy in pardoning and purging of him and making particular Application of Christ as St. Paul did Gal. 2. 20. who loved me and gave himself for me Upon these considerations I say how can it be otherwise but Christ must be Precious to such an one Christ hath preheminence in a Believers estimation for in his doubts he hath experimented Christ to be his Counsellor and in his distress his Comforter a Refuge in storm Riches in Poverty Health in Sickness Life in Death Christ is all in all to those who have experienced of his goodness All true Believers put the highest appretiation upon Jesus Christ both for what they already have and whatever they shall have 1. They already have part of payment 1. Believers receive in this Life part of payment earnest given in this Life of his love They have Influences from the Spirit of Christ They are endowed with the Graces of his Spirit They injoy a Sacred Communion with him They tast sweetness in his Ordinances by his Gracious Presence and by the Gracious Operations of his Spirit For it 's Christ's presence and the effectual working of his Spirit that makes an Ordinance effectual to the Soul Of this all the Adopted Sons and Daughters of God are Partakers more or less in this Life Now for what they now enjoy they have cause and accordingly endeavour to extol the Dignity and Honour of Jesus Christ 2. For what Believers shall have hereafter they account Christ pretious Though 2. Believers shall have Glory Heb. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It importeth a removing of the lâ—ye from one Object to another Moses turned his Eyes from the Pleasures of Egypt and fix'd them on Heaven Dr. Gouge Col. 1. 27. â—ui Christus dulcescit mundus amarescit they are not mercenary yet with Moses they have an Eye unto the reward The Israelites in their tedious Pilgrimage had Canaan in their eye and the Thoughts of Canaan sweetned their present hardship and Sufferings Observe the order mentioned Rom. 12. 12. Rejoycing in hope patient in Tribulation The hope of Glory is cause of rejoycing and will make us more chearful to undergo Afflictions in this present World Christ the hope of Glory when he hath the preheminence in all things and we account him all in all then all things are but loss and dung when compared with Christ All things are accounted bitter where Christ is sweet Now the Crown of Glory the purchased Possession and the price of the high calling and Eternal Life all these are the gift of God through Jesus Christ having then these things in our deliberate and serious Meditation O! how infinitely shall we esteem of Jesus Christ more then our Hearts can conceive or our Tongues can express 3. A true Believer hath Spiritual Affections 3. A true Believer hath spiritual Affections and sets them all on work to magnifie the excellency of Christ For Instance 1. His Love is swallowed up with the 1. The Love of a Believer is on Christ Love of Christ He is with the Spouse sick of Love for Christ The Love of Christ constrains him 2 Cor. 5. 14. to do and suffer what Christ would have him 2. His Joy is fixed on Christ Christ is 2. His Joy is fix'd on Christ the Believers Joy he cannot rejoice in Corn and Wine and affluence of earthly things for there is Vanity and vexation in them all But he rejoyceth in Christ He delights hearing Christ speak to him in his Word and in his speaking to Christ in Prayer and Supplication We read of the Joy of Espousals and of the Joy of Harvest and Vintage but no Joy like to the Joy in God and to Joy in the Holy Ghost which is Joy unspeakable and full of Glory Senica would have Joy Volâ— laetitiam tibi esse Domi. Sen. Vis nunquam esse tristis bene vive Bona vita semper Gaudium habet conscientia rei semper in poena est Beza de inter Dom. to be at home Inward Joy Joy of the Heart is better than an outward flashly Joy and that is Joy wherein the Mind is quieted Now Christ alone can quiet the Mind and rejoyce the Spirit For other Joys Men may be seemingly Merry and force an outward Mirth when there 's a damp upon their Spirits and they are inwardly sad but the Joy of Christ causeth a serious solid Mirth so that a Believer may be full of inward Joy though he may seem outwardly sad i. e. or rather serious having a sedate and composed Spirit Now to rejoice in Christ shews how much we prize him 3. Our desire is on him That which 3. His desire is on Christ we desire above all and are most eager in pursuit of it plainly evidenceth that it 's in our highest estimation It 's Christ whom the Believer desires above all and as Rachel cryed out Give me Children or else I dye So a Believer cries Give me Christ or else I dye So did the Martyr in J. Lambert Fox Act. and Mon. Vol. 3. the Flames None but Christ none but Christ Christ is the Love Joy Delight and Desire of every true Believer The Hunted Hart doth not more earnestly thirst after Water then a Believer thirsts after Christ Nothing but Christ can satisfie his desire Cicero's works could not please Austin because Christ was not mentioned Aug. Con. l. 3. c. 4. Valde protestatus sum me nolle sic satiari ab â—o Ad in vita Lutheri in them Luther would not be put off with outward things he lookt for Christ and his Riches He preferred them before all Preferments They would not satisfie Bazil nor Caracciolus nor other Heroick Spirited Christians Their Desires and Longings were after Christ and Christ alone could satisfie their Desires No satisfying or quietting a Believers Heart without Christ SECT IV. Containing an Vse of Reproof to alâ—Vnbelievers Of Reproof THE second Use is for Reproof unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non credentibus Vulg. Ed. all Unbelievers These are call'd disobedient in the next words following my Text Christ is the Stone which the â—uilders disallowed yet it 's made the head of the Corner Now as Christ is to Believers Pretious and esteemed the chief Corner Stone so unto Unbelieves he is a
and Meditated on and in all these respects the Word exceedingly conduceth both to the begetting and encreasing of Faith 1. The Word read is an Instrumental 1. The Word read means both for the begetting and augmenting of Faith John Huss whom Luther calls Sanctissimum Martyrem was Converted by reading of the Scriptures Reading of Scriptures in publick Assemblies is an Ordinance of God and anciently practised for we read Neh. 8. 8. So they read in the Book in the Law of God distinctly and gave the sence and caused them to understand the reading It 's our Duty likewise in our private Houses and in our Closets to read the Word of God Joshuah a great General is Commanded to read the Book of the Law His Military Imployment allows no dispensation from reading of the Book of God He notwithstanding his great and weighty affair was injoin'd both to speak of and Meditate in the Law of God Day and Night This Josh 1. 8. Book of the Law shall not depart out of thy Mouth but thou shall meditate therein both Day and Night that thou may observe to do according to all that is Written therein for then thou shalt make thy way prosperous and Deut. 17 18. thou shalt have good Success The Book of Books Kings themselves must read And it shall be when he sitteth upon the Throne of his Kingdom that he shall write a Copy of this Law out of a Book out of that which is before the Priest and Levites And it shall be with him and he shall read therein all the Days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them The Holy Scripture is the Rule of the Government and the Conversation of the greatest Potentates By keeping close to the Rule of Scriptures they both learn to govern well and live well We read Acts 15. 21. For Moses in old time hath in every City them that Preach him being read in the Synagogues every Sabbath day The meaning I suppose to be this that after reading an Exposition was given of the sence and meaning It concerns all sorts of Persons to read the Scriptures It 's the Peoples Duty though Popish Priests Sacriligiously Rob the People of the reading of the Scriptures to read the Scriptures there 's an express charge given Deut. 66. 7 8. Deut 31. 11 12. And Christ gives a strict Joh. 5. 39. command Search the Scriptures for in them ye think ye have Everlasting Life and they are they which testify of me The Apostle Paul chargeth Timothy to give attendance 1 Tim. 4. 13. unto reading If then we would get Faith in Christ we must read and study the Word of God Every one is bound to believe with an Explicite Faith and not to take things upon trust by an implicite Faith from Popish Priests We must see with our own eyes as the Spirit of God hath opened them and not trust upon the Popes Spectacles It 's a great Sacriledge in the Pope and his Adherents to keep the Scriptures from the sight of such as they call Lay People It was in Q. Maries days Prohibited to read the Bible and some for reading of it were brought to trouble as William Hunter and others as in the Fox Acts and Mon. Q. M. Acts and Monuments stands upon Record And K. Hen. Eighth made a severe Law against the reading of the Scriptures in English Bellarmine denies the reading of Catholicâ— Ecclesia statuit ne passim omnibus concedatur Sâ—ript urarum Lectio Bellarm. L. 2. de verbo Dei Scriptures to all so doth Molanus Costerus Stapleton and others of that Bran. But are not People commanded to try the Spirit 1 Joh. 4. 1. and to prove all things and to hold fast that which is good 1 Thes 5. 21. But how can they do this unless they search the Scriptures Let us than consider it 's our Duty and make it our business to hear the Word read in Publick Congregations and to read it frequently when we are in private Let 's both hear and read with a serious reverential frame of Spirit Let 's in reading compare the Old Testament with the New how the Old Testament abounds with Prophecies and Promises concerning Christ and how the New Testament makes Performances of them 2. The Word Preach'd 2. As we must read the Word so we must with due regard hear it Preach'd The Word read is sound and solid and contains a sincere Milk but something like the Milk suckt out of a Sucking Bottle which through our weaknesses and dull Apprehensions may sometimes be dispirited But the Word Preach'd is like the Breast Milk It being deliver'd with Power and viva voce is like the Brest Milk most Nutritive Though God can work without means yet ordinarily he vouchsafes his Blessing upon the Word Preach'd in the demonstration of the Spirit and Power The Eph. 6. 17. Isai 53. 1. Rom. 1. 16. 2 Cor. 5. 19. Heb. 4. 12. Preaching of the Word is call'd the sword of the Spirit the Arm of the Lord the Power of God unto Salvation the Word of Reconciliation It 's an exact Critick of the thoughts It divides between the Joynts and Marrow There 's no such exact Inquisitor as the VVord Preach'd It will find out a Sinner in the Croud and tell him thou art the Man Though the Preacher knows nothing of such and such secret Crimes whereof the Sinner is guilty for no Man hath acquainted him with them yet the word of God meets with the Sinner and by the powerful Ministry of the word the most secret sins are discovered the most hidden works of darkness are brought to Light Some when such sins have been Preach't against have discovered their Murthers Committed long before The Power of the word hath so prevail'd that the most secret Sinner hath been discovered and with a troubled Spirit hath addressed himself to the Preacher by acknowledging of his Sins and begging Prayers and Counsels for his Souls edification Neither Mountains nor Castles neither Rocks nor Foretresses can be able to withstand the conquering Power of the Word of God If than we would get and increase Faith We must attend at the Posts of Wisdomes Gate and as Bartimaeus did we must lie in the way where Christ comes by We must wait at the Pool of Bethsdah where the Angel will come and stir the Waters We must neglect no Sermon for that Sermon for ought we know might be a means of our Conversion or Confirmation The Apostle tells us Rom. 10. 17. Faith comes by hearing and hearing by the Word of God Therefore if we would get Faith we must attend with all reverence and dilligence unto the Ministery of the Word Faith is like Oyl to the Lamp as it causeth it at first to give light so by additions of supplies it keeps it Burning Therefore let 's neither absent our selves from