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-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
all guile c. his reasons follow the Text and the first is edification in these words That you may grow thereby The second is taken from the Subject or maine Argument of the word and that is Christ propounded unto us by taste if so be yee have tasted that the Lord is gracious ver 3. Now that Christ is the primary Subject and cheife Argument of the word is declared from the fourth verse unto the eleventh First in beleevers adhering to Christ by Faith set forth to us under the terme of coming to whom coming saith the Apostle Then wee have the reasons of this duty First because Christ is the foundation of the spirituall edifice or building called therefore a livingst one verse 4. Secondly because Beleevers are thereby also made lively stones verse 5. Christ is the foundation and Beleevers are the superstructure Both these reasons are illustrated First Christ was chosen and precious Secondly Beleivers were a holy Priesthood Now that Christ is a lively and precious stone the Apostle confirmes by testimony of Scripture verse 6. Behold I lay in Sion a chiefe corner stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect and precious This Testimony is explicated by the contrary affections of men viz. to Beleivers he is precious to unbeleivers a stone of stumbling and a rock of offence Vnto you which beleeve hee is precious here for expositions sake wee must observe in the words two things first what is meant by the word precious Secondly what manner of faith it is that is here spoken of He is precious the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour as if the Apostle had said he is to you that believe an honour or honourable Prayse glory and honour are promiscuously and indifferently taken for one and the same thing but if we respect their propriety they differ thus First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise is when we make honourable mention of others this is externall and expressed by the tongue or pen. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is a reverend and venerable opinion that we have of others this is internall lying in the mind Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour comprehends both those being a testification of the opinion that wee have of other mens excellency and worth declared by outward signes as respectfull salutations uncovering the head bowing the knee and the like Wee have a double expression 2 Pet. 1. 17. Christ re-received from his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory as much as to say transcendent glory glory in the highest degree The Hebrew word importing honour and glory is properly of weightinesse as Paul mentioneth the weight of glory 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kabad signifieth to aggravate adde or increase so must * Thâ—â—â—a â—stud signâ—ficatâ— gâ—â—vâ—sâ—ere fecâ—t in Hâ—pâ— Buxâ— in Lâ—xiâ— wee adde excellency price estimation and weight of honour unto Christ not that we can really and substantially adde the least cubit unto the stature of his glory of his beauties and perfections for he is rich and full and absolute without us but we must adde condigne and worthy prayses to him and so acknowledge him to be that which he is wee adde not any worth unto Christ but onely an agnition or acknowledgement of his worth I come to the second question namely what manner of Faith it is that the Apostle speakes of The Divine speakes of three kinds of Faith naturall legall and Evangelicall The naturall Faith is to beleive that God is or that there is a God Hebr. 11. 6. generally all reasonable Creatures both Angels and men have such a Faith as this the Devils beleeve that there is a God and tremble saith the Apostle Legall faith is to beleive that God speaks Truth in the Scriptures or that the word of God is true Histories Prophesies Promises threatnings every line of that sacred Text as it was indighted by the Spirit of God they all breath out Truth without the least jot or tittle of falshood in them Now the Faith that assents to this is called Legall because the Law and particularly the first Commandement injoynes me to honour God and I doe honour him when I beleeve that which he saith is true Evangelicall Faith is to beleive God in Christ God is objectum ultimum fidei the ultimate or the highest object of Faith and Christ is objectum mediatum the mediate object thereof Christ is the Medium by which we goe unto God by him we beleeve in God 1 Peter 1. 21. and saith Paul we trust through Christ to Godward 2 Cor. 3 4. True Evangelicall Faith is that whereby the soule doth roll or cast it selfe upon Christ as upon a sufficient and faithfull Saviour And that this is the nature of Faith is declared by these phrases of Scripture To leane upon the Lord the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leane produces and brings forth the word that signifieth a a staffe because we leane upon it now Faith in Scripture is set forth by both these termes in respect of Faith the Lord is said to be the staffe of his people 2 Sam. 22. 19. and they are said to leane or to stay themselves upon him Esa 10. 20. Againe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both confidence hope and security all which are effects of Faith the radicall word is used to expresse the act of Faith Psal 40. 3. And very significant and choyce to declare the worke of Faith is that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and applyed unto David and to Christ Psal 22. 8. as much as to say to roll ones selfe on the Lord. Arius Montanus renders it volve ad Dominum roll to the Lord the Hebrew word besides the primative sigsignification of rouling imports also a confident committing of ones selfe unto another Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith signifies a steady or firme resting upon the Promises of God It is said Exodus * Aâ—nsw in Loc. 17. 12. that Moses his hands were steady untill the going downe of the Sunne where the same word is used for steady as for Faith Now then seeing that to beleive in God is to leane upon him as on a staffe or a supporter to roule our selves to him or on him as Creatures that cannot subsist happily separated from him and also to rest steadily in him as in God al-sufficient and the very life and Salvation of our soules certainly this cannot be done by an act of the understanding but by an act of the will Confidence indeed is a fruit of Faith but yet you must take it thus as it relates to God in dependance on him for some future good so it is hope But as it respecteth him offering himselfe to us in Christ at present so it is faith and hence are those phrases of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being fully perswaded Rom. 4. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or ground of things hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
purging a regenerating and a renewing Spirit Lastly This Spirit sealeth our adoption our filiation or son-ship unto us By adoption wee are received into the number of the sonnes of God and by the Spirit of Christ we come to be assured of this prerogative The Spirit of God seales up our salvation and blessed state unto us The Apostle saith That God hath sealed us and given us the earnest of the Spirit in our hearts 2 Cor. 1. 22. He hath given us the earnest of his Spirit for the assurance of our heavenly inheritance The Apostles manner of speaking is taken from the custome of men who to assure and confirme others in the truth of their promises and covenants are wont to set their seale to bills and bonds and such like instruments so God sets his seale to all his promises and to the covenant of grace which he hath plighted with us by giving us his holy Spirit to renew us to imprint his image upon our soules and to beare witnesse within us that we are his children and consequently heires of life and glory everlasting Now this Spirit is expresly called the Spirit of the Son Gal. 4. 6. Because the Holy-Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us Let us now summe up all which hath been said of this gift if Christ hath not withheld his gracious Spirit from us but hath given even that unto us to enlighten us to sanctifie us and to assure us of our adoption and salvation where can we finde greater favour then this and where should our mindes be lifted up into the opinion of any thing more then of Christ Doubtlesse the giver of such a precious gift ought himselfe to be much more precious unto us If wee make great account of the gift much more ought we most highly to esteeme of the bestower of it Lastly Christ bestowes upon Beleevers Mot. 6 precious priviledges and they are many but I will speake onely of these two Accesse to the throne of grace Good successe of our prayers First Beleevers have blessed accesse Let us come boldly unto the throne of grace saith the Apostle that wee may obtaine mercy and finde grace to helpe in time of need Heb. 4. 16. The Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifieth libertie of speech and boldnesse of face when a man intrepidly and undauntedly utters his minde before great ones without blushing without weaknesse of heart without shaking of his voyce without haluccination imperfection and faltring in speech when neither majesty nor authority can take off his courage so as to stop his mouth and make him affraid to speake With such spirits would the Apostle have us to come unto God by prayer wee must come with paresie with confidence of heart and freedome of speech This is a fruite of our accesse to the throne of grace to which doubtlesse the Apostle would never have exhorted us if wee were not blessed with such a priviledge Againe A like exhortation wee have Heb. 10. 22. Let us draw neare with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith that is in stedfastnesse of faith without wavering without doubting The Apostle meanes it of our full assurance of Gods favour and acceptance of our persons in Christ In the Law the high Priest going into the Sanctuary did beare upon his shoulders and in his pectorall or brestplate the names of the twelve Tribes of Israel Now this figures unto us the great love that Christ beares unto his people he hath them alwayes at his heart hee loves them most tenderly and dearely he beares them also upon the shoulders of his mighty protection carrying them a loft out of the reach of all adversary power And he is gone into the heavenly Sanctuary with Vrim and Thummim with the names of his people upon his breast for a memoriall before the Lord continually so that now through his mediation we may draw neare unto God in plerophorie and full assurance of faith nothing doubting but that God will for his sake accept both of our persons and of our prayers Secondly Beleevers have not onely accesse to God but also good successe of all their suites and petitions which they put up unto him Christ by his office of mediation and intercession is an advocate for his people and doth in his own person appeare before God for them he takes upon himselfe their suite and their cause as an Advocate in Law doth his Clients Hence is that exceeding sweet and consolatory promise of the Apostle 1 Joh. 2. 1 2. If any man sinne saith he wee have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins Here is never a word but hath sweetnesse in it Marke I pray first he saith If any man sinne not as though there were some that did not sinne for that this very Apostle beats against expresly in the end of the first Chapter but when he saith If any man he speakes cordiall things he speaks to the heart and comfort of sinners shewing that with God there is no accepting of persons but all without exception of any for exteriour adjuncts and qualities doe finde grace in his fight through Christ this is plainly the inference of the indefinite particle Any Secondly He saith That wee have an Advocate an Advocate is a forensicall word and it signifieth properly one that is called to or assumed as an Assistant as a friend as an helper as an Intercessor such Advocates did guiltie ones among the Greeks and Romans assume to themselves Now such an Advocate is Christ unto us he is our Patron he is our spokes-man he it is that pleadeth our cause for us he it is that by the merite of his expiation doth intreat for us The Devill is called our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Adversary another Law-terme 1 Pet. 5. 8. he lays in hard against us and therefore he is elsewhere called the Accuser of the Brethren and guiltie we are too but Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate and he intreats the Judge for us he implores mercy and clemency for us Thirdly The Apostle saith that wee have an Advocate with the Father with him still at his right hand so with him that he is his own naturall Sonne so with him that he needs but onely shew himselfe for us and without speaking any word wee are accepted At that day namely at that day when I shall be ascended into heaven yee shall aske in my Name saith Christ and I say not unto you that I will pray the Father for you for the Father himselfe loveth you because yee have loved mee and have beleeved that I came out from God Joh. 16. 26 27. In these words Christ bids us not so to depend and hang upon him as to have no confidence in God the Father as if he were angry with us and did not love us Christ is
bring forth weighty sheaves of joy at the last Now then to come to the point that we drive at in this manner doth the Scripture hold forth Christ as precious he is very precious because he is very usefull he is usefull for many things yea for all things but especially for these two viz. Justification Sanctification First Christ is usefull for Justification he is the onely mine pit of this treasure the golden and precious veines of it runne along in him onely That he might be just which beleeveth in Jesus saith the Apostle Rom. 3. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the Faith of Jâ—sus that is which seeke not Justification by their owne righteousnesse viz. by the works of the Law but by Christ alone and hence we are said to be made the righteousnesse of God in him 2 Cor. 5. 21. marke I pray The Apostle doth disertly and emphatically adde the clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that he may take away all conceit of inherence in us and establish the Doctrine of imputation as Christ is made sinne in us by imputation so wee are made righteousnesse in him by the same way St. Augustines place which Beza cites is a most full commentary God the Father saith he made him to be sinne who knew no sinne that we might be the righteousnesse of God not our owne and in him that is in Christ not in our selves And being thus justified we are so righteous as if we were righteousnesse it selfe It is Christ alone that can administer life and righteousnesse it is he alone that bindes up the broken-hearted opens the prison dores proclaimes Liberty to Captives and the acceptacle yeare of the Lord or the Lords yeare of good will the Quire of the heavenly host sang good will towards men when this accepted and welcome yeare was come Luke 2. 14. This was Christs worke the Law was too weake for it that could kill but not make aalive Christ alone bare the whole weight of his Fathers wrath made reconciliation for iniquity and brought in everlasting righteousnesse none but he was of use for this and therefore he must needs be precious Secondly he is likewise usefull for Sanctification that Spirit alone which Christ sends forth is of power and ability to instill and breath grace into us and so make us meet vessels for the heavenly masters use It is Christ that stamps afresh the impression of Gods Image defaced and decayed in our soules it is he that restores the life of God in man lost by sinne by the blessed influxe and droppings of his grace we come to put on the new man which is renewed in knowledge after the Image of him that created him as the Apostle speakes Coloss 3. 10. he uses a Metaphor of putting on taken from garments to shew that those new qualities of the soule are aâ—iâ—â—ed as Venuâ—t and beautifull ornaments to our nature the substance of the soule is not changed as some have foolishly dream't but onely it puts on new properties and affections new powers and abilities and this benefit wee derive from Christ The parts of Sanctification are mortification a dying unto sinne and vivification a living unto righteousnesse now both these come by vertue of our implantation inserting or ingraffing into Christ the first when wee are implanted into his death and the second is a fruit of his resurrection Christ reviving his members could not lie dead a living head and dead members were a Monster never seen in nature Neverthelesse observe this that though wee are sanctified by the death and resurrection of Christ yet his death is the Primum mobile as I may say that strikes the first stroke that is the meritorious and exemptory cause of our sanctification and hence is that saying of the Apostle Rom. 6. 5. If we have been planted together in the likenesse of his death wee shall be also in the likenesse of his resurrection this is an elegant metaphor representing unto us that as plants engraffed doe receive moysture juyce and nourishment from the stock whereby they sprout out budde and beare fruit so wee being as it were inserted into Christ doe receive vigour and life from him whereby we walke in the Spirit and become spirituall holy gracious and active in all good workes Christ is the Olive tree that standeth before the Ruler of the whole Earth and emptieth it selfe by the pipes and conduits of his word into the golden Candlesticks of his Church Zach. 4. â—ight and grace in the Ministration of holy Ordinances flow from him he is the head and seate of spirituall influence from which the whole mysticall body receives breath life and motion this is the Apostles simile Coloss 2. 19. He makes there Christ to be the Head and the Church the body knit together by certaine joynts and ligaments as wee see it is in nature and by this meanes it hath convenient nourishment ministred to all parts whereby it increaseth with the increase of God that is with mighty and most blessed increasings Christ hath goodnesse enough for himselfe and for all his Members he is a Fountaine never drie and the Philosophers property of good agrees to him most of all Bonum est sui communicativum that which is good spares noâ— but communicates it selfe this is most true of Christ his grace is diffusive like water of which the Naturalist saith that it is difficultly contained within its owne bounds but easily within the bounds of some other thing Christ is that sunne of righteousnesse that compasseth the whole world enlightning warming and cherishing every one of his elect with his beames of his fulnesse we all receive and grace for grace saith the Apostle John 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is abundant grace or graces sutable to his owne The first day of union a Beleever enjoyes this participation of grace Union is the ground of Communion Wee must remember also that Christ did sanctifie himselfe to the end that we might be sanctified for their sakes I sanctifie my selfe that they also might be sanctified through the Truth saith Christ Joh. 17. 19. Christ is the principall cause of our Sanctification wee are sanctified vertually by his sanctifying of himselfe he being set apart and separated from sinners such as are by his Spirit and by faith knit to him must needs be also separated from the world to walke with God in holinesse of life and conversation Thus much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating and declaring how Christ is precious I come now to the third thing which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing why it is so There be many reasons and causes why Beleevers doe esteeme so highly of Christ as they doe First beleivers are in some measure Reason I convinced of their most miserable and wretched condition without him and also of the impotency of the creature in respect of any help and deliverance in that condition First when the soule findes it selfe in darknesse
excellent secrets the bosome of the Father and therefore he is able as from himselfe to reveale all the Oracles and secrets of God needfull to be knowne he is able to reveale them when and how and to whom he pleaseth Now that these things are habitually in Christ as heate in fire or water in a living and ever-flowing spring appeares by this 1. That Christ is essentially wisdome and understanding Counsell is mine and sound wisdome saith he I am understanding Prov. 8. 14. 2. It appeares also by this because he counsels us to buy eye-salve of him that wee may see and because he hath power to send the Spirit ye have an unction from the holy One and yee know all things saith the Apostle 1 Joh. 2. 20. Christ is the holy one from whom wee receive the anoynting of the Spirit opening our eyes and discovering unto us all saving truthes In him are hid all the treasures of wisdome and knowledge Colossians 2. 3. They are hid in him as Gold and Silver are in suo loco as the Philosopher speakes hid in the veines of the Earth that 's another Argument of the habitualnesse of Prophecie in Christ Thirdly and another is this that all fulnesse is said to dwell in him Coloss 1. 19. where by the terme of plenitude or fulnesse Mr. Beza understands 〈◊〉 â—â—cumulation or heaping up of all 〈◊〉 gifts in a most copious and plentifull manner which he saith that the Schoolemen doe call habituall grace distinct from the grace of union the union he meanes of the two natures Now one part of this habituall grace and fulnesse in Christ is the gift of Prophecie and marke I pray it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit or dwell in Christ this implyes the habitualnesse of it Fourthly other Prophets could reveale but some part of the will of God and at sometimes onely Heb. 1. 1. that God spake unto the Fathers by the Prophets at sundry times and in divers manners that is he did let out his Light minutatim by little and little till the day-Starre and Sunne of Righteousnesse a-rose but saith the Apostle in these last dayes he hath spoken by his Son ver 2. that is he hath spoken more fully and plainely The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old and by his Sonne in this latter age of the world shewes plainely the dimnesse and darknesse of those former ages in comparison 〈◊〉 â—hose which have been since the coming of Christ in this respect 〈◊〉 Apostle saith that the heires of life and salvation were but children before Christ's incarnation Galat. 4. 1 2 c. for the generality of them they knew but as Children for that we have done since besides other points of minority and non-age touching Legality and Ceremonies which the Apostle in that place termes elements or rudiments of the world and the State of the Saints under them a state of bondage as wee see now but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glasse darkely for what we shall doe in the life to come all is wâ—apt up in a riddle now for what it will be then so did they of old in comparison of us their Light was but an obscure and glimmering light to ours Christ hath flowed in upon his people in greater abundance of Revelation since his coming then before His discovery of himselfe then was but a standing behind the wall a looking forth of the window a shewing himselfe through the Lattice Cant. 2. 9. Fifthly other Prophets might not preach themselves the Apostle inveighs against selfe-commenders 2 Cor. 10. 12. we dare not saith he make our selves of the number or compare our selves with some that commend themselves and in another place he speakes out plainly no man saith he liveth to himselfe Rom. 14. 7. that is none ought to live unto himselfe Yea even Christ himselfe relating to himselfe as a meere man saith that his witnesse is not true if he beare witnesse of himselfe Joh. 5. 31. but in another place relating to himselfe as Mediatour as God and man in one person and one with the Father he speakes cleane contrary to this though I doe beare record of my selfe saith he yet my record is true Joh. 8. 14. Here then is a wide difference between other Prophets in reâ—pect of their Office and Christ they might not preach themselves they did indeed report something of their owne vertues but it was for holy example and instructions sake and it was still with reference unto the maine object of the word which was Christ But now Christ being our Mediatour our great Prophet the Apostle of our Profession and the Angel or Messenger of the Covenant between God and us he may and doth preach himselfe to him give all the Prophets witnesse Acts 10. 43. and he beares witnesse of himselfe because he hath not a greater in the point of our Justification Sanctification and eternall Salvation to beare witnesse of than himselfe and hence are those selfe-predications of his which wee finde in the Scriptures Looke unto me and be yee saved all the ends of the Earth Come unto me all yee that labour and are heavie laden When hee read that place of the Prophet Isaiah chap. 61. 1. c. he told the people this day is this Scripture fulfilled in your eares When the excommunicated man asked him who the Sonne of God was he answered him thou hast both seen him and it is he that talketh with thee and he told the Samaritanesse plainely that he was the Messias And it is said of the two Disciples that beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himselfe Now surely it commends unto us the Prophecie of Christ that he might preach commend himself without any blot of arrogancie or taking too much upon him this argues him to be a high and honourable Prophet above all other Sixthly all the Prophets had their Commission and Authority from him the words of the wise are as Goads and as nailes fastned by the Masters of Assemblies which are given from one Shepheard saith Solomon Eccles 12. 11. the words of the wise are Divine and heavenly instructions the Masters of Assemblies are Gospel-Ministers and Teachers and Christ is that one Shepheard from whom those words are given and from whom those Masters have their Authority Hence it is said that he went by the Spirit that is by his Divine vertue and power and preached unto those Spirits that are now in prison in Hell wee must conceive having been disobedient unto the word of God and despised his long-suffering in the dayes of Noah while the Arke was preparing 1 Pet. 3. 19. 20. here we see that that which Noah a Preacher of righteousnesse did is attributed unto Christ because Noah was but instrumentall and had his Commission from him just as it is said that whatsoever the Prisoners did in the prison Joseph was
the doer of it Genes 39. 22. because they did it by warrant and leave from him or by his dictation and Commandement Againe observe that phrase Ezek. 20. 46. drop thy word toward the South and the like speech is that of Moses my Doctrine shall droppe as the raine my words shall distill as the dew as the small raine upon the tender hearbe and as the showres upon the grasse Now from this phrase of dropping wee may draw an Argument that Christ is the head of all true Prophets and Teachers For look◠as the cloudes from whence the raine descends have not their water originally and natively in themselves but from the Sea and moistned places of the Earth exhal'd and drawne up by the heat of the Sunne so have not the Prophets a Spirit of Prophesie nor any Divine Teachers a faculty of teaching Heavenly and saving Truths of themselves but it is drawne up out of Christ as out of a full Sea of all excellent wisdome and knowledge and convayed into them by the heat and vigour not of their own Spirit but a far higher spirit then theirs viz. the Spirit of Christ Neither may other Prophets goe of their owne heads but by Commission and delegation from him And therefore they have the name of Ambassadors given them 2. Cor. 5. 20. Ambassadours for Christ Christ it is that said goe and teach all nations Christ it is that instituted the Ministry of the word Christ it is that gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers Ephes 4. 11. and hence are those speeches so frequent in the Old Testament heare the word of the Lord the mouth of the Lord hath spoken it the word of the Lord came unto me and the like in which places the originall for Lord is Jehovah and by Jehovah is meant the second person to wit the Lord Jesus the whole administration of things for the good of the Church being committed unto him and hither tends that remarkable passage 1 Sam. 3. 21. The Lord revealed himselfe unto Samuel in Shiloh by the Junius in Loc. word of the Lord that is by Jesus Christ who in the preceding bookes of the Scripture as Junius notes was wont to be called the Angel of the Lord and afterward as he revealed himselfe more cleerely he was called the word of the Lord. But besides the opinion of Junius another place of Scripture doth confirme this interpretation the place is Genes 19. 24. The Lord rained upon Sodome and Gomorrah brimstone and fire from the Lord out of Heaven From this Scripture I gather thus much that as the second person is brought forth acting by way of mediation from the first in point of Rule and Kingdome here so in that place of Samuel he is brought forth acting from him mediately in point of Prophecie although I confesse that considered according to his God-head he did both execute Judgments upon the Sodomites and reveale him-self unto Samuel immediately from himself without any such dependence or subordination Thus you see that Christ is the head and principall of all Prophets being in sundry respects the most excellent this way of all other Secondly consider Christ as a Priest and here also wee shall finde him to be most precious and excellent here is the very heart and strength of all his mediation between God and us indeed in respect of our necessity who must first know our owne misery and the remedy before we can apply the sacrifice of Christ and so be reduced to holy obedience and subjection to the Kingdome of God Prophecie hath the first place in the mediation of Christ after which followes Priesthood and last of all royalty or government But forasmuch as the priestly Office consisteth mainly in suffering of death whereunto we were obnoxious and liable for sinne and could not be delivered without it it plainely appeares that this Office hath the preheminence and upper hand and that it doth promerit as I may say and buy out the other two The Prophecie of Christ could never have opened our eyes neither could his Kingdome have ruled and swayed our hearts unlesse by his Priesthood he had dyed for us I have manifested thy name unto the men saith our Saviour which thou gavest me out of the world thine they were and thou gavest them mee and they have kept thy word Joh. 17. 6. Here wee see are some that have the name of God that is the Salvation of God manifested unto them so that Christ becomes a Prophet to them to enlighten their eyes they be such also as are subject and obedient to the Kingdome of Christ and therefore they are said to keep Gods word but now who be these that are partakers of such graces and choyce blessings illumination and Sanctification verily they be such as God gave unto his Sonne out of the world as that Scripture speaks Now I must tell you that this gift of God is free and properly so called if wee respect the love of God and our selves that partake of it But if wee respect Christ the Mediatour so it is improperly called a gift for God gave his Elect unto Christ conditionally for a price the price of his Life-bloud and hence the Mystery of our Redemption is called a Covenant It is indeed a Covenant of Grace in respect of God who was pleased of his owne accord to find out such a remedy for miserable man and to yeild to it and also in respect of true beleevers who enjoy the benefit of but yet in respect of Christ the Mediatour it is a Covenant made upon termes and conditions to wit his passion his Righteousnesse The Priesthood then of Christ is the most noble part of all his Mediation without this his Prophecie and Kingdome could never take hold of us never doe us any good they whom God gives unto his Sonne out of the world upon Covenant upon tearmes of his suffering and dying they onely have the name of his salvation manifested unto them and they onely keepe his word all others how neere soever they may seeeme to be unto the Kingdome of God and to the marke of salvation yet they fall short of it In the Priesthood then of Christ in that especially lies the latitude and longitude the profundity and sublimity of Gods love toward us and in respect of this especially is the whole Mystery of our redemption by Christ called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnalia Dei the magnificent workes of God Acts 2. 11. But now further to set forth the eminency and dignity of Christs Priesthood and his exceeding preciousnesse thereby let us make a collation and comparison between him and the Leviticall Priests those of Aaron's order First of all in the Leviticall Priesthood there was a plurality of Priests as in Matth. 12. 4. it is said that it was lawfull for the Priests onely to eate of the shew-bread and in the fifth verse that the Priests in
the Temple doe profane the Sabbaoth and are blamelesse though there were but one High-Priest yet there were many inferiour sacrificing Priests at once Heb. 9. 6. But now Christ was a Priest alone he by himselfe alone hath appeared to take away sinne he hath by himselfe purged our sinnes Heb. 1. 3. his owne selfe bare our sinnes in his owne body on the tree 1 Pet. 2. 24. and hence it is that he cries out in the Prophet I even I am the Lord and beside me there is no Saviour Secondly in the Leviticall Priesthood there was a change a succession and a moveablenesse and hence it came to passe that there were many Priests be 〈…〉 〈◊〉 the Apostle they were not suffered 〈…〉 by reason of death Heb. â— 23. But 〈…〉 is for ever after 〈…〉 of Melchiseâ—â—◠〈◊〉 â—â—ich Melchisedec was 〈…〉 Father 〈…〉 Mother 〈◊〉 beginning of life or end of dayes Heb. 7. 3. â—â—at is his Priesthood came not by Father or Mother or kindred as that of the Tribe of Levi did the Leviticall Priests had their Priesthood by generation by succession from Father to sonne it was hereditary to them neither might they be put beside it except it were for some naturall blemish as blindnesse lamenesse crookednesse and the like Levit. 21. 17 18 c. But Melchisedec's Priesthood was not after this manner his was not by naturall descent but it was instituted and given him of God at a time nevâ—â— mentioned in the Scripture neitâ—â—◠〈◊〉 the expiration or ending there 〈…〉 â—â—oken of that so he might be an apâ—â—â—semblance and figure of the everlasting Priesthood of Christ who hath as the Apostle teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impasseable Priesthood a Priesthood that cannot passe or be translated from him to another Heb. 7. 24. in the priesthood of Aaron's order every Priest bare office but for his owne time and they were subject to be put out for misdemeanor as wee see in Abiathar 1 King 2. 26. yea and the whole order was dissolved at the death of Christ But Christ himselfe is a Priest for ever he ever liveth to make intercession for us his priesthood continueth unto the end of the world yea and the vertue of it infinitely beyond all time therefore he will have no successour or Vicar Christs Priesthood like Melchisedec's came neither by Father or mother as you heard for he was of the Tribe of Judah of which the Apostle saith there is no mention made as touching priesthood save onely that a King of Judah did once to his cost usurpe that Office and againe as wee read not of the moments of Melchisedec's either inauguration or ceasing so was Christ ever from the beginning of the world a Priest and ever shall be to the end yesterday and to day and the same for ever Thirdly the Leviticall priests offred dayly offerings oftentimes the Priests went alwayes into the first Tabernacle accomplishing the service of God Heb. 9. 6. and the High-Priest entred into the holy place viz. the inmost Tabernacle every yeare with bloud ver 25. But Christ offred but one sacrifice once for ever once in the end of the world hath he appeared to put away sinne by the sacrifice of himselfe saith the Apostle ver 26. and he doth illustrate this Truth by a simile and confirme it by an Argument His simile is in those words as it is appointed unto men once to die but after this the Judgement so Christ was once offred to beare the sinnes of many and unto them that looke for him shall bee appeare the second time without sinne unto Salvation Heb. 9. 27 28. the explication or unfolding of this similitude take thus as there is nothing interposed between the death of a man and his eternall doome or Judgement nothing can either marre or mend his estate but as the tree falleth so it shall lie whether toward the North or toward the South toward Heaven or toward Hell so between the death of Christ and his second coming there is no hilasticall or expiatory sacrifice interjected either to adde perfection to the first or to ransome those that had contemned it and to this lookes that Scripture where it it is said if wee sinne wilfully after that wee have received the Knowledge of the Truth there remaineth no more sacrifice for sinnes Hebrewes 10. 26. there is not a second propitiatory sacrifice to be expected Christ shall appeare the second time without sinne that is without sacrifices for sinne Men must lay hold of that one once offred and not despise it not seeme to embrace it and afterward cast it away for if they doe there will never come a second to expiate such an offence The Argument which the Apostle useth to prove that Christs sacrifice is but one and once offred is taken from the perfection thereof wherein it differs much from the sacrifices of the Law for they could not make the comers unto them perfect Heb. 10. 1. but there was in them an anniversary or yearely remembrance of sinnes yea there was a daily repetition of some of those sacrifices as the Apostle mindeth Heb. 10. 11. so that here was no perfection the Conscience of the worshippers might remaine for ever uncleane for any thing that these sacrifices could doe to purge them But the single and one sacrifice of Christ whereby he offred up himselfe a Lambe without spot unto God is of sufficiency and perfectly able to doe away the sinnes of all the elect in all ages and times of the world both before and after conversion Fourthly other priests and their sacrifices were but types and shadowes of good things to come Heb. 10. 1. and so likewise was the Tabernacle and all the utensiles thereof in and by which they officiated chap. 9. 9. But now Christ is the very * Ita interpretandum est vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 1. essentiall forme or the lively and substantiall representation of those things which were shadowed in the Law and the Tabernacle in which he offred not made with hands as the other was Heb. 9. 11. for that other was a figure for the time present as the Apostle saith but the person of Christ God and man is the very substance and thing it selfe figured by that resemblance The Ceremoniall Law was given by Moses but grace and Truth the full accomplishment of all those Mysticall and shadowish services came by Jesus Christ Joh. 1. 17. the dispensation of life and righteousnesse Christ alone hath the honour of that Leviticall Priests and bulls and goates and Altars and Ceremonies might be Types * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patternes Heb. 9. 23. but he was the Antitype and signification of them all Fifthly other Priests entred onely into that place which was typically holy the Tabernacle was a figure for the time then present Heb. 9. 8 9. it was made with hands and therefore it is called a To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 1. a worldly Sanctuary
and above all substance and therefore above all predicament as time place quantity quality and the like Whatsoever iâ— in God it is essentiall to him a man may be a man still though he be neither knowing nor valiant nor just nor gracious but take away these from God and you destroy his very essence and being Now then if Christ be God we may see by this that he doth infinitely surmount in praises all the most lovely and most desirable creatures in the world Marke how the Prophet depresses them all in relation to God Isaiah 40. 15. 17. He saith that al Nations are unto God as a droppe of water unto a bucket-full or as the small dust that cleaves to the balance is to the great and heavie weights that are put therein and yet this is not enough to shew the disparity therefore the Prophet addes that they are to God as nothing neither doth this suffice to empty the creature enough but he goes a degree farther and saith that they are in comparison of God lesse then nothing and vanity Now beleeve it all this is no more then is true of Christ he is according to his God-head arayed with all this glory all the creatures are to him but as dropps to bucket-fulls or as motes to ponderous weights yea they are as nothing and lesse then nothing and vanity Christ hath a name above every name all creatures in Heaven and in Earth and under the Earth must stoop to him I may truly say that they be all to him but as the shadow of a shadow like the reflection of a Raine-bow when it seemes to bee doubled in the cloud The Raine-bow it selfe is but a shadow what is then the shadow of this shadow nay what is the third generation of a shadow as sometimes when the reflection is very strong three are seene at once Truly all creatures even the most excellent of them must stand in the very lowest degree of these if compared unto Christ how precious then how worthy beyond all thought and computation is he Let us draw some conclusions from the God-head of Christ farther to set forth his preciousnesse and then wee will conclude this most weighty and considerable reason We will doe it by Scripture aphorismes and the first shall be this Faire weather cometh out of the North with God is terrible Majesty Job 37. 22. the meaning of it is this that though the creature may be pleasing and flexible enough and there may be faire quarter between man and man yet not so with God if he be once provok't with him there is terrible and dreadfull Majesty Now this is true of Christ Behold I send mine Angel before thee saith God to keepe thee in the way and to bring thee into the place which I have prepared beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him Exod. 23. 20. 21. The Angel here spoken of is Christ as appeares by this that he hath power to pardon sinne and Gods name is in him that is he is essentially God for Gods name and attributes are his very essence But what is this to the preciousnesse of Christ you will say here is terrour and dread-striking Majesty but what makes this to the purpose in hand I answer very much for first of all Gods terriblenesse doth not impeach the happie condition of the Saints because they be in Christ the terrours of the Law cannot reach them their hearts are so fortified and established with Faith that they are able to meditate of death and Hell and damnation and the most terrible things that are without trembling without any slavish feare or dread * Isa 33. 18. Secondly it makes very much for the good of the Church of God that some by the threatning terrour of Judgements are reduced to obedience and good order others that are refractory and incorrigible are cut off by the stroke of them this I say makes much for the good of the Church when noxious humours are purged out of the body all the parts are at ease and in a healthfull State so when wicked men are either awed and repressed or quite extinct and cut off the corporation of the Saints must needs enjoy much peace and quietnesse thereby The terrour then that is in Christ doth not a whit take off from his preciousnesse What Saint is there that doth not with much comfort and hearts contentment read that place of Scripture Revel 6. 15 16. The Kings of the Earth and the great men and the rich men and the chiefe Captaines and the mighty men and every bond-man and every free-man hid themselves in the dens and in the rocks of the Mountaines and said to the Mountaines and rockes fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lambe for the great day of his wrath is come and who shall be able to stand The men that are here in such a feare are the enemies of the Church and what faithfull soule doth not rejoyce at the ruine of such Secondly God cannot lye is another Scripture Aphorisme Tit. 1. 2. then if Christ bee God we may build upon this that all his promises and particularly those concerning eternall Life and salvation shall surely be made good so saith the Apostle in the place to Titus before mentioned in hope of eternall life which God that cannot lie promiseâ— before the world began Christ is not only verax speaking truly but ipsa veritas truth it selfe He is the Amen the faithfull and true witnesse Heaven and Earth shall passe away before one jot or tittle of his word shall fall to the ground Now this likewise sets forth the preciousnesse of Christ not a little Among men he is counted a very choyce and precious person that is a man of his word how much more then is Christ precious whose eternall essence and being is Truth who cannot lie as men can and with whom there is not the least variablenesse or shadow of turning Lastly whatsoever God doth it shall be for ever c. is another Scripture aphorisme Eccles 3. 14. Then let the Devill himselfe and all enemies doe their worst they shall never be able with all their might and policy Engines and Stratagenis to overthrow and frustrate the salvation of Gods elect but it shall abide forever more permanent then the ancient Mountaines and everlasting hills of the world and this must needs be so because their Redeemer is God God by nature and furnished with Divine power such as all creatures even the most able of them must yeild unto Now what is there that can make Christ more precious to a believing soule than this God it is that workes all our workes in us and for us the whole structure of our salvation is of his founding and raising and whatsoever God doth it shall be for ever nothing can be put to
the Father hath bestowed upon us that wee should be called the Sonnes of God Joh. 3. 1. and the Father was not alone in this Love but the Sonne and the Holy-Ghost too if the love of the Saints to Christ be so hot that many waters of affliction cannot quench it nor the flouds of persecution drowne it if it will not be scourced or exchanged for any wealth if it be strong as death and cruell as the grave urging and constraining them to lay downe life and all for him if the coales thereof be coales of fire which hath a most vehement flame as we reade Cant. 8. 6 7. What is then the love of Christ to his people who is not onely loving but love it selfe in the very abstract certainly such a love as this cannot but be very attractive and drawing very conciliating and winning it must needs like the first wheele move and turne about all our affections our desire to enjoy Christ our joy in the fruition of him our love toward him our feare to displease him our anger when he is offended our jealousie of losing him Our nature is such that wee will love where we are first loved as the heat of the Sunne-beames reflects from a wall so Christs love to us cannot but cause a reflection of ours upon him ours is but a sparke of his we love him saith the Apostle because hee loved us first 1 Ioh. 4. 19. when he reveales his love to us such a fire must needs kindle and melt our affections be they never so key-cold and frozen Secondly the beauty of Christ is likewise very attractive I doe not meane it of the aspect and face of the outward lineaments and proportion of his body although his comlinesse in that behalfe need not to be doubted of being formed in the sanctified wombe of a Virgine by the Holy-Ghost but of his spirituall beauty and gracefulnesse Now wee know that true beauty consists In fairenesse of complexion And in a just symmetry or proportion of parts Neither of these was wanting in Christ First he was of a faire and comely complexion as the Church describeth him Cant. 5. 10. My beloved is white and ruddy saith she the mixture of these two colours makes a beautifull and good complexion White and red as they shew the best temperature in man so here it may signifie in Christ his God-head and manhood God appeared in a vision all white as snow and pure as fine wooll Dan. 7. 9. And man had his name Adam from the red mould or Earth that his body was made of and Christ vouchsafed to be like unto us in this Againe the red colour may signifie the bloudy sufferings of Christ and the white his righteousnesse thereby inherent in himselfe but conveyed to all his members by Gods free imputation righteousnesse is so described by white linnen Revel 19. 8. Now this temperament and mingling of white and red after such a mysticall way in Christ denotes the surpassing beautie of Christ makes him precious to the Saints and inflames their affections to embrace him and follow him Secondly in Christ there is also a comely proportion of parts from the correspondency and agreement of parts ariseth a feature compleatly beautifull and lovely This every faithfull soule findes in Christ The Church enumerates and reckons up all his parts Cant. 5. 10. c. his head as most fine gold his lockes bushie and blacke as a Raven excellently well agreeing with a faire face his eyes as the eyes of Doves by the rivers of water washed with milke and fitly set his cheekes as a bed of spices as sweet flowers his lips like Lillies dropping sweet-smelling mirrhe his hands as gold Rings set with the Berill his belly as bright Ivorie overlaid with Saphires his legges as pillars of Marble set upon sockets of fine Gold his counteance as Lebanon excellent as the Cedars and his mouth or voyce most sweet What a pleasant harmony and specious consent of parts is here figuring unto us the supreame and absolute Government of Christ his unsearchable Councells his pure nature hating all impurity and uncleannesse his amiable and delightfull smilings upon his Saints his gracious promises and soule-saving instructions all his actions and administrations just and holy his mercies and inward affections very precious like the Saphire that glittereth with golden points the workings of his spirit in his Saints most firme and stedfast like marble pillars the whole shew and cast of his person most glorious most excellent most Majesticall and yet most delightfull like the forrest of Lebanon and the stately Cedars that grew in it so that he is altogether lovely all over from top to toe as we say desirable and the chiefest among ten thousand as much as to say matchlesse and incomparable on earth and in all the world there is not his like who is made without spot or blemish yea who is made and not made a creature and yet the mighty Creatour of all things God and man in one person wholy excellent and beautifull every part sutable a most ravishing and wooing object Thirdly Christ is attractive in his graces considered either as inherent in himselfe Or infused into Beleevers First as they be inherent in himselfe they transcend in excellency all the thought and conceit both of men and Angels they have if I may so speake a most fragrant smell and allicient quality in them compared therefore to sweet spices and ointments as myrrhe aloes frankincense spikenard and the like As these are delightfull to our senses so are the graces of Christ to a beleeving soule attracting the affections winning the love of the heart making all other things vile and base in comparison of him that the soule loathes them and spues at them as I may say when they offer to stand in competition with him It was the grace of Christ that made him so glorious as we read of Joh. 1. 14. We beheld his glory saith the Apostle as of the only begotten of the Father full of grace and truth that is wee beheld him glorious in all perfection of grace wisdome goodnesse and Mercy It is the gemme or Diamond in a ring that makes it very precious and beautifull so it is the grace that God hath treasured up in Christ which makes him so glorious so attractive and so alluring as he is Secondly Christ is attractive in his graces bestowed upon the Saints As a Father is dignified by having a worthy sonne and a School-master by the learning and proficiency of his Scholars so is Christ by the Graces of his people A Master is honoured by his livery which his servants weare now the graces of love and humility and meeknesse and patience and the like are as I may say Christs livery by which wee are distinguished and known to be his servants and he is much honoured by those badges By this shall all men know saith Christ that you are my Disciples if you love one another Joh.
is also an argument of a faithlesse and unbeleeving soule Phil. 2. 20 21. the Apostle opposes Timothy whom elsewhere he commends for his unfained faith unto such carelesse ones I have no man like minded saith he who will naturally care for your state for all seeke their own and not the things which are Jesus Christs But how doth he meane it did Timothy care for the Philippians as a naturall man No but as one that was by faith implanted into Jesus Christ and so had a new nature and by the motions and inclinations of that new nature he did as indearedly and affectionately tender the good state of the Philippians as parents do naturally care for their children By this Antithesis then or opposition it appeares that those who sought their own privacies and not the things of Jesus Christ had no faith They might perhaps and did in all likelihood make profession of the faith but not regarding the community and publick good of the Saints it is evident that all their Religion was but a vaine empty flourish a meere shukke or shadow without heart without life without truth and substance of grace had they been truly of the body of Christ they would have had more publique spirits and considered others as well as themselves So writes the Apostle The members have the same care one for another 1 Cor. 12. 25. And this was his own practice I please all men in all things saith he not seeking mine own profit but the profit of many that they may be saved 1 Cor. 10. last And in the very same Chapter he gives in precept that no man should seeke his own but every man anothers wealth I confesse that both these sayings of his doe offer some hold for cavill and exception as where he saith that he pleased all men in all things it may seeme that he was then a flatterer and a time-server but yet wee must not so understand it for he intends it no question of his care not to give offence to any as appeares by the context And againe whereas he saith Let no man seeke his owne but every man anothers wealth wee must not conceive that he doth enjoyne selfe-neglect but onely he gives a charge against self-love to wit that no man should so seeke his owne as wholly to neglect the benefit of others and especially their spirituall benefit yet thus it is with many in the world who notwithstanding make a glorious shew of better things let the cause of Christ let his Church and people sinke or swimme t is all one to them like Gallio they care for no such matters Eli's heart trembled when he heard that the Arke of God was taken but let newes of the ill successe of the Saints come to these and it never troubles them they will make some shew of sorrow with their tongues but there is not a whit in their hearts Now certainly here can be no faith T is the right guise of Infidells to call the Church an outcast and to say This is Zion whom no man seeketh after Jer. 30. 17. Josephus * Antiqu lib. 8. c. 2. writes that Solomon was not so intent and earnest in building of his own pallace as he was in the structure of the Temple because the one was for God but the other for Kings Cleane contrary to which was the practise of those that dwelt in their seeled houses and let the house of God lie wast Hag. 1. 4. Doubtlesse where there is such slighting of God and of his people and such intensive care of private concernments there can be no faith As a man beleeves so he cares for the things of Christ Fiftly When men procrastinate and delay their seeking of Christ putting off this great and necessary work from day to day giving the prime the morning and the virginity of their affections as I may say to the world prostituting their precious soules to such base vile and worthlesse thinge this is also a signe of a faithlesse heart and consequently that Christ is little set by Yee cannot serve God and Mammon saith our Saviour Mat. 6. 24. Mammon is a rabinicall word signifying plenty of riches and worldly wealth some say it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude now as Beleevers dilating upon the copious theame of the love of Christ doe as it were lose their hearts and affections in the bottomlesse depth of his unsearchable riches and grace so worldlings doe in like manner ingurgitate and drowne their spirits in the endlesse and unsatiable desire of worldly riches and pleasures and when they thus serve Mammon how can they doe the worke of God to beleeve on him whom he hath seat The lust of the flesh the lust of the eyes and the pride of life that is the inordinate desire of earthly pleasures and riches and honours these are of the world as the Apostle saith and we all know that the world and the Elect are ê regione as wee say diametrically opposite and contrary one to the other and if so then certainly where there are those lusts and inordinate desires there can be no faith for faith is proper to the Elect and therefore it is called the faith of Gods Elect Tit. 1. 1. Neither will it serve the turne for men to say within themselves as many doe that there will be time enough to seeke Christ hereafter for the present it will be best to follow after pleasures and to pursue the world when gray haires and old age comes then 't will be rathe enough to look after God after Christ after grace certainly this is a most desperate resolution for know assuredly that though many seeme to seeke Christ in the twilight as I may say and evening of their lives yet in the upshot and close of all he is not found though men seeme to leave their sinnes when they be old yet for the most part it is not so but rather sinne leaves them for were they young and lusty as they have been they would be as forward to act it as ever Now where there is no seeking nor receiving of Christ there cannot be any faith at all Sixtly When men can sit down contented and satisfied without Christ never misse him never feele the want of him this doth also argue a state of unbeliefe Every true Beleever makes Christ the center and rest of his soule All things tend naturally to their proper place as light things upward and heavie things downward so the nature of faith is to flie up unto Christ who is as I may say the bosome of perfect rest and repose Those that have been most eminent for faith could never endure the absence of Christ they have still borne it very impatiently very eagerly and discontentedly The Church professes her selfe to be sicke of love for him Cantic 2. 5. Davids soule panted after him as the hunted or chased Hart doth after the water-brookes And the people of God say The desire of our
were in our naturall filthinesse and uncleanenesse which we drew from our first Parents God loved us freely and not for our worth or merit not for our beautie or comelinesse wee had no worth in us nor no beauty upon us yet he loved us and said unto us live that is he made us to live spiritually he did put the life of grace into us he did breath into the nostrills of our soules as I may say the breath of heavenly life his saying in this new Creation was as his saying was in the first Creation of all things he did but speak the word and it was done Againe he addes in the forementioned Prophesie verse the eight I spread my skirt over thee He alludeth to a custome or Ceremony of the Jewes whereby at Mariages the Husband in token of his Interest and propriety and also as a pledge of his most tender love and endeared affection to his wife did cover her with a lappe or skirt of his garment now this matrimoniall rite was a figure of the merit of Christ who hath by his righteousnesse covered all our sinnes and transgressions veiled all our filthinesse and polutions and hid all our spirituall nakednesse and deformities and that most freely most graciously most undeservedly according to that Hosea 14. 4. I will heale their back-sliding I will love them freely Thirdly Christs love to his Saints is a liberall love a munificent a magnificent and bountifull love this appeares plainely by those hard and bitter things that he underwent for us Philip 2. 7. the Apostle saith that he made himselfe of no reputation he tooke upon him the forme of a servant and was made in the likenesse or habit of men The originall word in the place signifieth that he emptied himselfe or redegit se ad nihilum he brought himselfe as it were to nothing he devested and stript himselfe of the robes of Divine Majesty laying them his Throne his Crowne and his Scepter of Glory aside for a while Through the extremity of his agony his body did sweat drops of bloud he did exhaust such an infinitely rich and precious treasure as all Heaven and earth could not recompense and make up againe It is reported of the Pelioan that she openeth her breast with her bill and feedeth her young ones with the bloud distilling from her and therefore saith mine Author the Egyptians did make that kinde an hieroglyphick of Piety and pitie and upon that consideration they spared them at their Tables Now this creature is a lively picture and Embleme of Christ he parted with that which was most deare unto him the soule in his body the bloud in his veines and which was more then all the rest the sweet and ravishing apprehensions of his Fathers love eclipsed and darkned in his agonies and so totally eclipsed that he cryed out with a loud voyce my God my God why hast thou forsaken me And all this he did in his infinite pitie and love to us the Apostle saith that he loved his Church and gave himselfe for it Ephes 5. 25. Lastly Christs love is eternall and everlasting a love that never decayes or waxeth cold like the stone Asbestos of which I read in Solinus that being once hot it can * Iul. Solin polyhistor cap. 12. never be cooled again The love of Christ is like a Fountaine ever flowing and never dried up or like the sacred fire which never went out I have loved thee with an everlasting love saith he Jer. 31. 3. and in another place with everlasting kindnesse will I have mercy upon thee Though the Saints offend Christ often yet he loves them still he onely purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lesson or detract his love from them Though his people come upon him every day for new favours and new supplies yet his good-will is never wearied or tired out yea though thousands millions of his Saints presse upon him at once yet hee hath for them all and the Fountaine of his love is never emptied I like the matter of the Poet very well although I confesse his verse be something jiggish and toying Sumit unus sumunt mille Quantum isti tantum iâ—e Neque sumpius absumitur One Beleever drawes water of life and supply of all needfull blessings out of this well of salvation and a thousand like gracious soules doe the like and the one drawes as much as the thousand and yet the well is never drawne drie Now then a little to recapitulate If the love of Christ unto his Saints be infinite boundlesse and unmeasurâ—ble if it be gracious free and undesâ—rved â—r it be liberall rich and bountifull Lastly if it be eternall everlasting and never decaying ô what a whetstone should this be to our affections what a spurre to our Spirits and what a bellowes to blow up and kindle the fire of our love to Christ nothing doth more conciliate and attract love then love it selfe it were horrible ingratefulnesse not to spend and be spent as the Apostle speakes for one that hath loved us so much as Christ hath done certainely if love doe not draw us unto him nothing will The acts of Christs love are the cords wherewith he drawes soules unto himselfe I drew them with the cords of a man with bands of love saith hee Hosea 11. 4. and in another place with Jer. 31. 3. loving kindnesse have I drawne thee* 'T is an Argument then that wee are not drawne at all if love doe not effect it Fiftly Christ bestowes upon Beleevers Mot. 5 his precious Spirit This is that which Christ promiseth to his Disciples Joh. 14. 26. The comforter which is the Holy Ghost whom the Father will send in my name saith Christ he shall teach you all things c. Now let us consider how excellent the Spirit is in all the workings of it upon our hearts and then we shall see what a precious and lovely gift this is The Spirit of Christ doth these things It illuminates our minds It sanctifies our natures It seales our adoption First of all the Spirit of Christ doth illuminate the mind and understanding it opens the windowes of the soule as I may say and sets up a new Light in it it brings in light upon light Even by nature men have some Light such as it is by Art and industry they acquire more but the saving Light of the Spirit of Christ farre excelleth all that of the naturall man as the Light of the Sunne doth the light the Moone or as the Light of seven dayes doth the light of one hence is that Spirit by an excellency called the Spirit of wisdome and understanding and it is said to lead us and to guide us into all truth Joh. 14. 16. I have many things saith Christ to say unto you but you cannot beare them now but when the spirit cometh he shall lead you into all truth