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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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 Argument or demonstration of things not seen Hebr. 11. 1. Having shewed what is meant by Precious and what is the faith that esteemes Christ so I come to the division of the Text. In the words observe First the person esteemed or honoured Christ Secondly the persons so esteeming or honouring Beleevers Thirdly the ground or reason of all implyed in the word Therefore It is a relative particle importing some antecedent or fore-going reasons of the preciousnesse of Christ to Beleevers as 1. That he is found to be a precious stone verse 4. 2. That Beleivers also are made by him lively stones as wee read in the fift verse 3. There is likewise testimony of Scripture alledged to confirme the excellency of Christ therefore he must needs be precious The words afforde us these Doctrines or Observations First Christ is very honourable and precious Christ is honoured in Heaven and Earth by God the Father by the Holy-Ghost in the Scriptures by his Angels and by Beleevers all these put such worth upon him that hehe is the chiefest of ten thousand Cantic the fift chap. verse the tenth Secondly however Christ be undervalued by such as have no faith and doe not beleive yet he is exceeding precious to those that doe beleive Thirdly Christ is precious to Beleevers because of his proper and inherent excellency called therefore a precious stone because of his usefulnesse being a Foundation to build â—pon because of his blessed efficiency or operation making them that build upon him to become living or lively stones and finally because all these beauties and lovelinesses of Christ are not shucks and shadowes but Truths and realities being confirmed by a sure and infallible word of Prophecie I shall make bold to wave the first Doctrine because the substance and matter thereof shall be laid open in the second which was this That though Christ be slighted and undervalued Doctrine by unbeleevers yet he is exceeding precious to Beleevers Where there is faith to beleive there Christ is highly esteemed of and precious above all the things in the world Hence it is that the Kingdome of Heaven Mat. 13. 44. is likened to treasure hid in a field and to a goodly Margarite or pearle which the Merchant having found he selleth all to buy it Marke I pray First it is a Merchant man and Merchants commonly are well stored with mony and of the richest sort of men it was much then for such an one to part with all that he had surely that thing must nâ—eds be superlatively excellent that could move him to doe thus Secondly it is a Merchant the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Merchant doth also signifie a Seeker or searcher because Merchants doe search up and downe in diverse Countries for their precious things this notes the great paines that is taken about the Pearle Thirdly when he hath made up his resolution thus to forsake all observe his policy he hides the Pearle and the treasure craftily he conceales it and keeps it close that so he may make it sure to himselfe and that no man may deprive him of it Fourthly he selleth all to shew that he values it above all things in the world and would rather part with all then misse of such a bargaine Fifthly he selleth all with joy that which he doth he doth with a very good will so farre from any sticking at it so farre from any repenting or wavering so farre from any changing of mind that he persists in his resolution with a cheerefull and joyfull heart Now what is the ground and reason of all this verily it is Christ a treasure a Pearle of inestimable and unvaluable price this is the thing that the soule like a politick Merchant-man eyes all this while and is glad to leave all to enjoy it See this in the Apostle he counted all things but losse for the excellency of Christ yea he counted them but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may winne or gaine Christ saith he that is that I may get more neare communion with him and that I may be satisfied with a larger portion of his fulnesse Moses also counted the worst of Christ better then the best of sinne nothing can be imagined worse of Christ then reproach and affliction yet Moses sets these against the pleasures of sinne and the treasures of Egypt he chose rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season esteeming the reproacb of Christ better riches then the treasures of Egypt Hebr. 11. 26. Now beside these examples I will endeavour further to prove and illustrate the Doctrine in this method First I will shew the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so Secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it is so And thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it is so In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall appeare by these demonstrations First Beleevers are very impatient of Christs absence Christ may vaile I Dâ—monstration himselfe for a while and withdraw his Light and comfort from the soule though he take not away his loue yet he may suspend the acts of it he may seeme to frowne he may so abscond so hide and ecclipse himselfe that the soule for a while loseth sense and feeles not its owne happinesse Now when it is thus with a Beleiver Christ is gone the comfort and assurance of his Love is gone joy and Light is gone ô how dejected how disconsolate is the soule then so far as a man is spirituall the flame of love to Christ is kindled in him * Malim praesente Christo esse in inferno quà m absente Christo in Coelo Luther in Genes and then he cannot sit down without him He is the fountaine of all supply he is the staffe of strength the support of joy and the very life of the soule ô that I might see him saith the Beleiver oh that I might live in his presence nothing in the world will content him neither honour nor riches nor pleasures nor friends nor any thing else will content him till he find him whom his soule loveth till he finde the Lord Jesus Christ whom formerly with unspeakable pleasure he enjoyed Demo. II Secondly consider that earnest inquisition and diligent search which the Beleiver makes after Christ when absent He seekes him diligently and constantly First his diligence appeareth in that he searcheth for Christ in the use of all holy Ordinances who so esteemeth Christ the same person can slight no Ordinance of Christ hearing prayer meditation conference with the godly and the like he hath found such sweetnesse in all these that he cannot give over his search and inquirie untill he hath found Christ Those Ordinances are as I may say a walke wherein Christ is wont to meet with his people a Beleiver therefore doth with great eagernesse delight and study put himself upon that
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
it nor any thing taken from it now wee have abundantly proved that Christ is God our salvation then doth not stand upon our owne mutable and variable will nor upon the weake legges of our owne power which is as nothing but upon the unchangeable counsell and mighty power of God in which our Lord Jesus hath as great a share as either the Father or the Holy-Ghost Thus I have given you some taste of Scripture aphorismes as I call them leaving the rest to private observation and collection And this know assuredly that whatsoever iâ— said of God in the Scriptures a Spirituall man and a Beleever may see in it the preciousnesse of Christ and one way or other suck sweetnesse out of it I proceed to a fourth Reason Christ Reas 4 must needs be a most precious a most lovely a most delightfull and a most desireable objâ—ct to a beleeving soule because he is most absolute for all manner of supply and the supply which he makes to Beleevers is 1. Full. 2. Sutable 3. Constant First it is a full supply if there be Light in the Sunne the aire cannot be darke if there be sappe in the stock the branches cannot be dry if there be fulnesse in the fountaine the streames cannot be empty This full supply through Christ is manifested by all those types and shadowes which of old had relation to him The striking of the bloud of the Pascall Lamb on the posts of the doores where the Israelites dwelt was a token and assurance to them that the destroying Angel should passe over them and smite onely the first borne of the Egyptians now what else did that bloud prefigure but the bloud of Christ wherewith the Elect being sprinckled the Destroyer cannot hurt them This bloud certainely is the inke of the Angels inke-home spoken of in Ezek. 9. 3. wherewith the Godly are marked for deliverance while others perish and are cut off The pillar of the cloud by day and of fire by night was a type of Christ leading and guiding his people continually The water of the Rock and the Manna in the wildernesse were signes that Christ should spiritually feed and refresh his people The Serpent of brasse lifted up by Moses signified that he should be their Physician and healer All the sacrifices of the Law did typifie that Christ should make atonement for Beleevers The Arke or Holy Chest in the Tabernacle did likewise represent Christ unto us in whom God hath treasured up all perfection of wisdome grace power goodnesse and mercy for it pleased the Father that in him all fulnesse should dwell Coloss 1. 19. Now from the redundancy and overflowing fulnesse of all blessing that is in Christ Beleevers doe receive their sufficiencie and fulnesse of his fulnesse saith the Apostle wee all receive and grace for grace Joh. 1. 16. that is graces answerable to every communicable grace of Christ that as face answereth to face in water so wee may in all things be like unto our head Secondly the supply that wee have by Christ is sutable also The faithfull soule lookes upon him and saith loe here is most precious and pure bloud to wash away my guilt here is strength to support me in my weaknesse here is a garment of righteousnesse to cover the shame of my nakednesse here is a spirit of Truth to leade me and guide me in all my wayes here are sweet mercies and consolations to comfort me in my droopings here are gold and Pearles and precious stones to enrich me with here is perfect purity and holinesse to sanctifie and cleanse my corrupt nature in a word here is the plenitude and fulnesse of all grace to fill my empty and destitute soule The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men he was anointed to preach good tidings unto the meeke to bind up broken hearts to proclaime Isa 61. 1. 2 3. Liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavie spirits Christ is as I may say for every turne hee hath in him sufficiency relative and sutable to all conditions there is no disease but this Phisician can cure no case but this Counsellour can resolveus and direct us in no Enemie but this Champion can conquer no difficulty but this mighty Saviour can overcome he is made unto us of God all that we stand in neede of wisdome to cure our folly righteousnesse to justifie our persons Sanctification to purifie our nature and Redemption from those many sorrowes and miseries which we here are subject to As Job saith that he was eyes to the blind and feete to the Lame and a Father to the poore so is Christ made every thing unto Beleevers in proportion to their wants As Elisha when he raised a child to life put his mouth upon the childs mouth his eyes upon the childs eyes his hands upon the childs hands still similar parts were applyed to similar so doth Christ apply himselfe to us in a relation suting and answering to every necessity Thirdly the supply that wee have from him is likewise constant 't is not like a winter-bourne that failes and dries up in the Summer but it is as the streames of living waters and of an ever-springing Fountaine Christ doth not onely give grace but maintaines it It was a just complaint which long agoe was made against the Heathen Gods O faciles dare summa Deos eademque tueri Difficiles They could give their Favourites great gifts but they could not maintaine them in the possession of them The Lord Jesus Christ our blessed benefactour is not so he gives to his Saints not onely the first grace but the grace of perseverance also As David said in another case thou maintainest my lot so doth Christ maintaine that lot of grace which he bestowes upon his faithfull Members he is the Author and finisher of our faith his gifts and calling are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Repentance he is not like the foolish man that began to build and was not able to finish but having begun a good worke in his Saints hee will finish it and make it persevere unto his owne day and then when grace is full hee will crowne it with eternall glory Now by that which hath been said we may see that the condition of Beleevers and of such as are ingraffed into Christ is farre better then was that of Adam in his innocency he had excellent gifts of knowledg and grace conferred upon him but hee was never confirm'd in them and therefore being left to the mutability of his owne will he chose the evill and lost the good but it is not so with the Saints now under the Covenant of grace by Christ whatsoever heavenly endowments they have they are confirmed and established in them so that they can never be
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