2. A Vine is exceeding nourishing 2. A Vine is nourishing Wine makes the Heart glad and refresheth the Spirits and comforts the Weary and Afflicted So Christ abundantly refresheth and comforts his Children His Consolations are abundantly sufficient for them 3. The Vine communicates Juice and 3. The Vine communicates Juice and Nourishment unto the Branches Joh. 1. 16. nourishment unto the Branches so Christ communicates his vertues to his People In Christ there is a fulness Col. 1. 19. and there is a Derivation from the Root to the Branches Of his fulness we receive Grace for Grace A 3d. Tree whereto Christ is compared 3. Christ is compar'd to a Medicinal Tree is a Medicinal healing Tree a none-such and unparallel'd for its excellent virtues Rev. 22. 2. It 's the Tree of Life which bears twelve manner of Fruits and yielded her Fruit every Month and the leaves of the Tree were for the healing of the Nations Such a Tree as this was Prophesyed of Ezek. 47. 12. and the Fruit thereof shall be Meat and the Leaf thereof for Medicine Now who is the Healer of Soul and Body but Jesus Christ The Word of God is our Souls Physick but Jesus Christ is the Physician who prescribes the Physick And Christs Spirit accompanying his Word makes it effectual The twelve manner of Fruits mentioned in the forecited place Rev. 22. 2. shews variety of comforts and plenty And as Leaves laid on Wounds conduce to the healing of them So in all the Ordinances of God when Gods Spirit sanctifieth them there 's a healing vertue not as if they healed by their own Power but by the Power of Christ working effectually upon them I might add further comparisons but I conceive there 's no necessity to make farther Inlargements in so clear a point CHAP. VIII Concerning Christs Purchases of Justification Sanctification and Glorification SECT I. Of Justification by Christ FUrther to represent the excellency of Sect. 1. Of Justification by Christ Christ we are to consider his threefold purchase viz. Of Justification Sanctification and Glorification for all true Believers In order we begin with the Purchase of Justification And herein we are to consider that we are not to treat of any legal Justification by works so no Man can be justified for we have all sinned None but Christ who was and is God and Man United in one Person could keep the Covenant of works but we are to treat only of Evangelical Justification which consists in the imputation of Christs Righteousness In handling of this Justification we are to consider Quid Nominis and Quid Rei i. e. The Name and the Thing 1. For the Quid Nominis The Greeks 1. For the Name of Justification express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Terms are Forensical opposite to Condemnation The Metaphor of Justification is taken from a Judge who absolves the Prisoner at the Bar when a Pardon is brought from the King So though we are Condemned by the Law at the Bar of Divine Justice yet we are justified and acquitted by the imputation of Christs Righteousness We read in Scripture of being Justified before God Rom. 2. 13. and of being made Righteous Rom. 5. 19. and of imputing Righteousness Rom. 4. 3. and of being accounted Blessed who have Righteousness imputed and Sins remitted Rom. 4. 6 7. All these are Synonymous Expressions and serve for the farther Explication of the Doctrine of Justification From the Quid Nominis let 's come to the Quid Rei and inquire concerning the thing it self or nature of Justification 2. Consider the thing it self or nature of Justification The Article of Justification was so highly valued by Luther that his thoughts Night and Day ran upon it This indeed is the Foundation of all our Comfort and all our strength lies in the Doctrine of Justification by free Grace In corde meo regnat iste unus Articulus in quâ— fiuunt refâ—â—untque mâ—ae cogitationes theologiâ—â— die nâ—cteque Luth. Instead of giving Definitions of Justification because they are many I will make a farther Inquiry into the causes of Justification and the Properties or rather Singularities which appertain there unto 1. Let 's consider the causes of Justification 1. Consider the Causes of Justification The Efficient cause is God Is 43. 25. The impulsive moving cause is the Mercy of God Eph. 2. 2. The Material cause is the effusion of Christs Pretioâ—s Blood The formal cause is the imputation of Christs Righteousness The Instrumental cause is Faith But considering every Instrumental cause is to be reduced to it's efficient cause from whence it proceeds I shall distinguish * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut qualitas propriè aut â—otus actiâ— vâ—l passiâ— aut opus aliquod bonum eximii pretii quasi ipsâ— sit justitia aut ejus pars aut etiam justitiae loco ex censu aestimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nâ—mpe ut modus medium Instrumentum ceu oculus manus qua Christi ejusque Justitiae participes redâ—â—mur adeoque relative ad objectum Jesum ipsius justitiae prâ—â—â—ssâ—â—â—is gratiae Purions Theol. Synops with a Learned Author that we are not Justified by Faith primarily in a proper sence as a Quality but secondarily as a means and instrument as an Eye to see and as an Hand to lay hold on Christ Lastly the final cause of Justification is either in respect of God and so it is his Glory for all things must be done to the Glory of God or as in respect of our selves and so it 's our Salvation 2. Now let 's consider the Properties or 2. Consider the Properties or Singularities of Justification 1. Justification is an Act of free Grace rather the Singularities of Justification 1. Justification is an Act of free Grace No Intuition of merits no concurrence of Good Works moved God to set his Heart upon any How free this Act of Justification is we may read Rom. 3. 24 Being justified freely by his Grace through the Redemption that is in Jesus Christ The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely nothing that we can do of our best works merits any favour at the Hand of God For when we were in our blood in a most loathsome forlorn condition he said Live that was a time of Qui docet in opera confidere is negâ—t meritâ— Christi sufficere Aug. Love So then here 's not the least ground to trust in our works That were to derogate from Christ's righteousness Can any thing be freer than free-gift The Justification of a Sinner springs from free Grace free Love and Mercy Faith is the instrumental but not efficient cause of Justification neither can the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere the Act without the Object Justifie Christ is he that justifieth Faith is the Hand to lay hold on Christ
to Christ be like the Love of Jonathan that abode in its Strength Love which holds out to the end which passeth through good report and bad report both through fair and foul Weather that 's the Love which will obtain Acceptance Love will conquer Difficulties as Jacob's did to Rachel who thought many years but a few days because he loved her Love to Christ will make us willing to pass through Fire and Water and encounter Sons of Anach and Beasts of Ephesus Love will cause a Christian to be willing to bear and suffer any thing for Christ Persecutions Oppositions and variety of Sufferings try the Sincerity and Constancy of a Christian's Love to Christ There 's a constraining Power in the Love of Christ which engageth all Christ's adopted Children to hold fast their Profession to be faithful to Death to account Christ All in all and persevere in their Faith so that Difficulties are as Whet-stones to sharpen a Believers Fortitude And the Snuffers of Persecution makes the Saints Candles burn brighter And thus in these five mentioned particular Tryals I have represented our Love to Christ CHAP. XI Containing an Vse of Exhortation to labour for the excellent Grace of Faith and an Vse of Direction THe foorth Use is for Exhortation Use 4 For Exhortation to labour for Faith Is it so that Christ is only precious to Believers then let 's hence infer one grand Duty to labour for the excellent Grace of Faith Hereby we shall set the highest value on Christ Faith is an instrumental means to help us to know the excellency of Christ For Faith is an Eye to â—ehold Christ Faith is a Hand to receive Christ a Mouth to feed on him an Heart to believe on him But we must interpose this caution that Faith receives all of Grace and Mercy and nothing of Merit Faith embraces Christ but Christ first gives Faith to embrace him Faith rests and relies on Christ but Christ supports our Faith If we believe he works it in us we must be thankful for what we receive and give God the Praise and Glory of all The Apostle gives an absolute determination Eph. 2. 8. For by Grace are ye saved through Faith it is the gift of God That our Endeavours Affections even the whole Man may be quickned to get this choice and excellent Grace of Faith I shall lay down these ensuing persuasive Arguments in the following Section SECT I. Containing persuasive Arguments to get Faith THat I may use all the prevailing Arguments as far as I apprehend to get Faith I shall insist on these following 1. Faith is a condition of the Covenant of Grace The Covenant of Works was Arg. 1 Faith is the condition of the Covenant of Grace do this and live none but Christ who is God and Man could perform this Covenant The Covenant of Works will not abate us a Transgression in the least title It exacts perfect Obedience and curseth the Transgressor Who continues not in all Gal. 3. 10. things which are written in the Book of the Law to do them But the Covenant of Grace runs Believe and thou shalt be saved The Law sheweth us our Sores and Wounds the Gospel applyeth Soveraign healing Plasters The Law like a Serjeant arrests and shuts us up and so hampers us that we cannot possibly escape The Gospel sets us at Liberty Gal. 3. 22. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex veluti sit complexa concluserit que omnes in peccatum peccaturum virsus ostendit Oecum Rom. 9. 20. Scripture hath concluded all Men under Sin that the promise by Faith of Jesus Christ might be given to them that believe Who then can lay any claim to this Covenant but the true Believer God accepts the Faith of a Believer through Chtist's Merits instead of legal Obedience Where fore we read of that Righteousness which was of Faith which is a Righteousness imputed by Christ's Righteousness even a Righteousness without us which is our Justification And here 's the great priviledg of a Believer That he is justified by the Righteousness of another and not by any Righteousness of his own but only by the Righteousness of Christ by imputation By Christ's Merits of Unrighteous we are made Righteous For saith the Apostle 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him So that hence it 's evident that He was accounted a Sinner by Imputation for he imputed our Sins unto himself and we are accounted Righteous by Imputation for he imputes his Righteousness unto us Here then appears Riches of Mercies that Evanglical Righteousness is accepted instead of Legal Righteousness Christ's Wisdom makes amends for our Folly Christ's Obedience for our Disobedience and Christ's absolute Perfection for our manifold Imperfections Now the Believer only hath interest in the Covenant of Grace Covenants essentially include Conditions The Covenant is a free Covenant a free Gift and of free Grace The Condition on our part is Faith but the Condition as well as the Covenant are given of God Take heed therefore O Christian that thou Sacrifice not to thine own Net and Dragge O do not trust to thy own Strength and Ability as if thou wert able to perform this Condition For the best of Believers by rheir own Strength are no more able to believe than to perform the Commandments Both to will and to do are the work Phil. 2. 13. Ki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys of God And as Chrysostome observes God gives the very propension and inclination to will Faith indeed is the Believers Act and it 's his duty to believe but it 's God's Gift Faith is a lively Motion working upon a Believers Heart but this Motion is powerfully wrought by the Assistance of God's Spirit Whoever thou art if thou believest give God the praise of working this Belief in thee For God enables thee to perform what he requires and thou couldst not do any thing acceptably unto God unless he first gave to thee what he commandeth of thee Hence the Apostle tells us that We are buried with Col. 2. 12. him in Baptism through the Faith of the operation of God who hath raised him from the dead The self-same Power that raised up Christ from the Dead must raise us up to believe in Christ 2. Faith is an instrumental means of our Arg. 2 Faith is an Instrumental Means of our Union unto Jesus Christ Union unto Christ Between Christ and us there must be an Union before there can be an Imputation of Righteousness We believe before we are Justified How Justification may be as some suppose ab Aeterno I can no more conceive than Glorification is such is in the secret Decree of God That Faith goeth before Justification is evident from Gal. 3. 24. The Law was our School-master to bring us unto Christ that we might be justified by Faith We believe
believe when Sense Fails him He will not pray alwayes he will not hold on in the Profession of Religion farther than may consist with his own Secret Designs and Self-Interests CHAP. XV. Directing to Three special Duties to be put in Practice viz. To Live by Faith and To set the Spirit of Prayer a working and To get a meek and quiet Spirit HAving laid down several Motives and removed some Impediments for a Close of this Use here are several Duties as Helps to stay our Selves and rely upon God necessary to be Practised The First Duty is To Live by Faith 1. Duty To Live by Faith There 's no Life like to this All other Lives in Comparison of this are no better than sharking shifting Lives Epaminondaâ— that great Theban-Commander after a great Overthrow ask't Whether his Buckler was safe A great Man of our Nation in the Time of his Sufferings ask't Whether his Honour was safe Now the Buckler and Honour of a Christian is the Life of Faith Faith is a Shield and a Buckler a Stay and a Staff in the greatest Afflictions When Sense and Reason fails and Men are even at their Wits ends then is the Time for Faith to act on Promises then is the Time to live the Life of Faith and to strive that Faith and Patience may hold out It is storyed of Cynagirus That when Justin. he was thrown over Ship-board then he held by his Hands and when one Hand was cut off he held by the other and when that was likewise cut off he held by his Teeth and as the Historian saith Instar rabidae ferae morsu navem detinuit Thus a true Believer will not let go his Hold he will not be beaten from his Strong-hold The Promises are as so many Fort-Royals to a Believer wherefore he is resolved to stand his Ground and lay fast hold on the Promises Though he be beaten off several Holds and deprived of several Helps and disappointed of his Expectations yet he Heb. 10. 35. is resolved not to let go his Confidence in God Here then consists the Life of Faith in an Eminent way when the Oyl fails in the Cruse and the Meal in the Barrel then to depend upon God's All-sufficiency and trust God upon his Word though Sense and Reason fail And such a Man who acts Faith on Promises applyeth himself to all good Means he Fides Maxima Heroiâ—a operatur Lut. in Gen. 29. will not tempt God by Negligence and Sloathfulness presuming of Supplies without the Use of lawful Means But as the Antients held the Plow and Prayed so a Believer will be diligent in his Calling seek God by Prayer exercise Faith and Patience This is the most excellent Life in all the World The Apostles experimented it Gal. 2. 20. The Life which I live in the Flesh I live by the Faith of the Son of God The Life of a Believer is a None-such without a Parallel there is none like to it Some live by their Lands some by their Trades some by their Wits and Shifts not one of these Lives will hold out when a Storm comes Wherefore let us labour to live that Life which will hold out amidst the greatest Sufferings and support us against the sorest Burthens either Imminent or Incumbent upon us This Grace of Faith is not an Herb that groweth in our Gardens It is a Plant of our Heavenly Father's Plantation it 's the Gift of God There are Three sorts of Faith viz. Eph. 2. 8. Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidem ipsam nobis exigit Deus non invenit quod exigit nisi dederit quod inveniat August A General Assenting-Faith A Special Resting-Faith and A Particular Applying-Faith We must joyn all these together for we have need of all i. e. We must trust God upon his Word because he hath said it We must Assent unto the Truth of his Word Thus did David trust God upon his †Psal 119. 42. Numb 23. 19. Word Whether God threatens Judgments or promiseth Mercy we must believe his Word to be True Balaam himself though a Mercenary-Prophet gives a true Attestation viz. God is not a Man that he should Lie neither the Son of Man that he should Repent Hath he said it and shall he not do it Or Hath he spoken and shall he not make it good 2. There is a Special Resting-Faith which is called a Faith of Adherence or Recumbence when we rely and stay our selves upon God and will not part with any one of his Promises The People when Rabshakeh Railed Rested themselves 2 Chron. 32. 8. on the Words of Hezekiah All Rabshakeh's Railing Speeches could not batter down Jerusalems Walls nor drive back Hezekiah and his People from Trusting and Relying on God Thus Job did act singularly and resolvedly Job 13. 15. Though he Slay me yet will I Trust in Him There 's a Third sort of Faith which is a Particular Applying-Faith Thus did Thomas acknowledge Christ in particular in those words My Lord and my John 20. 28. God And St. Paul professeth Christ hath loved me and given himself for me Gal. 2. 20. A Believer will apply the Promises to himself by Faith And though under some Desertion he is afraid to apply Christ to himself yet he applyeth himself to Christ begging his Counsel and his Wisdom to direct and his Consolations to revive him Christ is All in All to the true Believer Christ is the Way the Truth and the Life Whereupon St. Bernard gives a choice Exposition We saith he will Nos sequemur â—e perte ad te quia tues via veritas vita via in exemplo veritas in promisso vita in praemio Bern. Serm. 2. de Ascen Domini follow Thee by Thee unto Thee because Thou art the Way the Truth and the Life Thou art the Way in Example the Truth in Promises the Life in Reward A Second Duty is To set the Spirit of Prayer Duty 2. To set the Spirit of Prayer a working a working To pray by the Spirit is the Property only of a Gracious Spirit For the Spirit of Grace and Supplication are joyn'd together Zech. 12. 10. That we may know wherein the Spirit of Prayer consists we have it set forth Rom. 8. 26. With Groanings which cannot be uttered By the Spirit of Adoption crying Abba Father Gal. 4. 6. Rom. 8. 15. 1 Sam. 1. 15. by Pouring out the Soul as Hannah did by Wrestling as Jacob did Gen. 32. 24. And what this Wrestling was the Prophet Hosea * Hos 12. 4. expounds Yea he had Power over the Angel and prevailed he wept and made Supplication unto him Although God is Omnipotent and is every way able to help his People yet he will as it were suffer himself to be commanded by the Prayers of his People for so we read Isa 45. 11. Thus saith the Lord the Holy One of Israel and his Maker Ask of Me
32. Things For one to have the Good Things of this Life as Riches and Honours and to have Christ with them to have them Sanctifyed this is the Mercy indeed And Fourthly and Lastly Here is the 4 Ground of Comfort is Hope of Eternal Glory greatest Ground of Comfort even the Hope of Eternal Glory Whatever be the Sorrow in Seed-Time the Harvest will make amends for all Whatever be the Losses the Riches of Christ will make abundant Compensation The Kingdom of Heaven the Glory to be revealed the Eternal Sabbath the Beatifical Vision these are in the Eye Heart and Meditation of the Saints of God Wherefore with Moses they look unto the Recompence of Reward with Stephen Heb. 11. 26. they see Christ amidst their Sufferings and with Moses see him who is Heb. 11. 27. Invisible Compare the Outward Sufferings with Inward Comforts and especially Transient Sorrows with Eternal Joyes and there will be abundant Cause of Comfort notwithstanding the greatest Afflictions that are on us or may befal us in this present World Heaven will make amends for all and the Consolations of God are sufficient for us Amidst Fears and Perplexities for real or imaginary Losses let us Comfort our selves with the Text and take Counsel from the Man of God his Answer to Amaziah viz. The Lord is Able to Give us much More than This. And upon this Consideration our Spirits will be Revived and Supported in the Times of Jacob's Troubles FINIS THE CONTENTS OF THE First Treatise Chap. I. Containing the Coherence and Exposition of the Words the Division of them and a Doctrine inferr'd from them page 1 unto page 12. Chap. II. Contains the Method of Proceeding therein the First Argument took from God ' s Attributes pag. 12 unto pag. 32. Chap. III. Contains a Second Argument drawn from God ' s Promises p. 32 unto p. 37. Chap. IV. A Third Argument is took from God ' s Providences p. 37 unto p. 52. Chap. V. Contains a Fourth Argument took from the Saints Experiences p. 52 unto p. 59. Chap. VI. Contains the Demonstration of the Doctrine by Reasons and first from Necessity of Precept p. 59 unto p. 65. Chap. VII Proves the Doctrine from the Necessity of Means in Four Particulars p. 66 unto p. 77. Chap. VIII Contains a Second Reason which is took from the Excellency of a Quiet and Submissive Frame of Spirit p. 77 unto p. 89. Chap. IX Contains a Third Reason drawn from the Vtility and Benefit accruâ—ng from this yielding submissive Spirit p. 89 unto p. 99. Chap. X. Contains a Fourth Reason concerning the sad and mischievous Consequences of Striving Strugling and Repining against God p. 99 unto p. 102. Chap. XI Contains a Resolution of Particular Cases p. 102 unto p. 130. Chap. XII Contains an Vse of Reprehension to Vnbelievers Murmurers and rash Censurers p. 130 unto p. 143. Chap. XIII Contains an Vse of Exhortation with several Motives to depend on God's All-Sufficiency p. 143. p. 153. Chap. XIV Discovers Two Grand Impediments viz. Covetousness and Hypocrisie p. 153. unto p. 160. Chap. XV. Directs to Three special Duties viz. To live by Faith To set the Spirit of Prayer a working and To get a meek and quiet Spirit p. 160 unto p. 180. Chap. XVI Containing a Third Vse for Examination in Five Queries p. 181 unto p. 195. Chap. XVII Containing the Fourth and Last Vse for Consolation p. 196 unto the End p. 207. ERRATA In the First Treatise PAge 3. in the Margent r. aegre velli potest p. 27. Marg. r. Paterculus p. 35. Marg. r. restaurare and naufragio p. 39. Marg. r. Benefacit p. 43. liâ—e 5. r. Thirst p. 53. lin 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 79. Marg. r. Salv. and punimur p. 92. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 117. Marg. r. Exemptus p. 127. lin 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 144. Marg. r. conscientiam afflictam and excitare p. 167. lin 26. r. Jam. 4. p. 170. Marg. r. profectae p. 173. Marg. r. vos p. 193. Marg. r. amittere p. 197. lin 3. r. none THE Second TREATISE Concerning the PRECIOUSNESS OF CHRIST Preach'd long since for the substance thereof but since much inlarged at St. MARIES OXON By Henry Wilkinson D. D. Then Principal of Magdalen-Hall Matth. 13. 45 46. Again the Kingdom of Heaven is like unto a Merchant-Man seeking goodly Pearls who when he had found one Pearl of great Price went and sold all that he had and bought it LONDON Printed for John Kidgel at the Great-Atlas in Cornhill 1681. TO THE Candid READER WHAT here Reader I present to thy View and as I hope to thy Candid Interpretation I Preach'd many Years agoe at St. Maries in Oxford Since I have form'd it a Treatise with Inlargements The Subject Discoursed on is The Preciousness infinite Dignity and Value of our Blessed Lord and only Saviour Jesus Christ The Wise Merchant in the Parable Sold all and Bought this Pearl of great price It 's Chrysostomes Observation Matth. 13. 45 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysoft in loc Christ is the Pearl of infinite Value if you sell not all you cannot purchase it It 's worth our best Inquiry to ask who are they that put the highest price and estimation upon our Holy Lord Jesus The Text gives a full Answer Unto you which believe he is precious Only true Believers value Christ above all others The Vnbelieving Gadarens preferred their Swine before a Saviour and Demas valued the World above Christ and his Apostles It 's Recorded in History that a Profane Duke of Bâ—â—â—on proâ—est That he would not leave his part in Paris for his part in Paradice It 's no new thing for Swine and such who though they are in Meâ—s shape who have Brutish Qualities to trample precious Pearls under their Feet they resemble the Dung-hill Cock in the Fable who would rather have a Grain of Barley than all the Jewels in the World But a True Believer who hath Experimental Knowledge of the Superlative worth of Christ values him at a higher Price than all the Kingdoms of the World and the Glory of them It 's evident how highly the Love-sick-Spouse valued Christ Câ—â—â—t 4. 10 11 12. A Holy Martyr when the Flames were about his Ears Cryed out None but Christ None but Christ And John Lambert Mr. Bradford that eminently precious Martyr often poured out abundance of Tears upon his Trencher as he sate at Table and being asked the reason why he Wept he Answered because he could not bring his dull Heart to love Christ more than he did Mr. Calamy late Pastor of Aldermanbury an Eminent and Faithful Minister of the Gospel who though Dead speaks in choice Works and Exemplary Conversation amongst many other excellent Writings of his in Print put forth a very â—seful Book well worth the reading over and over again call'd The Godly Mans Ark in the
Cant. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. white and Ruddy the chiefest of ten Thousands Christ is white for his innocency and purity ruddy for his Sufferings as his bloody Sweat Agony and Passion upon the Cross Now because it infinitely exceeds the capacity of Men or Angels to represent Christs Dignity Honour and excellencies to the full in positive expressions therefore by way of negation we express the Price Dignity Valuation of Christ to be infinite unparrallell'd and inestimable and when we have said inestimable it 's beyond the sphere of our activity as an ancient * Nobis ad intellectum pectus angustum est ideâ— sic Deum digne estimamus dum inâ—stimabilem dicimus Min. Felix Father observes to reach any higher in our expressions 2. Here 's another word 2. What is meant by Believers to be explained viz. Believers It s sayd * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sola est â—des quae pretium ac excellentiam Christi nobis patefacit Calv. in loc Vnto you therefore which believe For as judicious Calvin observes it's faith alone which lays open to us the price and excellency of Christ Such then as believe unto Salvation are such whose hearts are k Act. 15. purified by faith l Rom. 5. 1. and justified by Faith and have such a faith as m Gal. 5. 6. works by love Called n Tit. 1. 1. the faith of Gods Elect. * They are chosen saith the Apostle unto Salvatioâ— through Sanctification of the Spirit and belief of the truth 2 Thes 2. 3. Quia electi sunt elegerunt non quiâ— ellegerunt electi sunt elligentium meritum nullum esset nisi â—os eligentis gratiâ— Dei preveniret Aug. These have their Robes washt and made white in the Blood of the Lamb. Rev. 7. 14. They are begotten again to a lively hope 1 Pet. 1. 3. and made Partakers of the Divine Nature 2 Pet. 1. 4. These and these alone discern the Excellency and Dignity of Christ and they set the highest estimate and valuation upon him From the Premises thus divided and expounded there results this Doctrinal Conclusion That Christ is of inestimable Dignity and Honour Doctrine and infinitely Pretious in the accompt of all true Believers For the Methodical inlargment of this Method propounded Excellent Doctrine my work in the ensuing Treatise shall be first to give in the clear proof of the Doctrin and afterwards to infer an useful improvement thereof The Assertion to be proved is That Christ is of inestimable Dignity This shall constitute the Doctrinal part That which shall be intended by way of improvement is That as Christ is thus pretious and highly to be valued as in himself or so he ought to be by all true Believers This shall constitute the particular Use and Application of all 1. That Christ is of inesâ—imablâ— Dignity Honour and this is proved in 5 several Particulars In handling of the former Assertion I shall confine my self to these ensuing Heads of discourse 1. To reckon up several excellent Names of Honour and Dignity appropriated unto Christ in Scripture 2. To unfold the grand Mystery of the Divine and Humane Nature of Christ Hypostatically united in one Person 3. To represent the invaluable worth of those threefold Offices of Christ viz. Sacerdotal Prophetical and Regall 4. To set down several Metaphors and Resemblances in Scripture which applied to Christ declare his singular Dignity 5 To consider those great Purchases which Christ hath made for his People which are Justification Sanctification and Glorification These Heads of discourse I shall endeavour through Christ that strengthens me to inlarge in so many distinct Chapters Which as I hope and desire will abundantly satisfy confirm and establish us in this Fundamental Truth That Christ is pretious and estimable for Dignity and Honour Of these I shall treat in order in the following Chapters CHAP. II. Chap. 2. Containing an enumeration of several choice and honourable Names in Scripture ascribed unto Christ AMongst variety of Names in Scripture appropriated unto Christ I shall select these following not naming all that might be named and explain them as I go along The first I shall mention is Shiloh Gen. 1. Name Shiloh 49. 10. Which name the whole current of Orthodox Interpreters unanimously apply unto Christ The name signifies safe happy and blessed as * Est nomen verbale Salvus beatus faelix unde Shiloh derivatur Servator felicitetor hoc est faelices reddere Pet. Mart. in Gen. 49. 10. Peter Martyr observes some render Shiloh as learned Jerome and others He that is to be sent * Quasi tranquillatorem dicas qui tranquillitatis nostrae spiritualis Authâ—r sit futurus Scultet Exercit. Evangel Scultetus after he had mentioned variety of Interpretations acquiesceth in this That Shiloh signifies to cease and be quiet Ludovicus de Dieu understands Shiloh to be the promised Seed which was to spring from Judah The version of the 70 is emphatical and plainly declares Christ to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Interpretum a Saviour That Jacob's Prophesy was fulfill'd and that the Scepter did not depart from Judah till the coming of Christ may thus be convinced For the Politick state amongst the Jews was not changed but still the * Non auferetur Sceptrum Regium dicet regnum permansurum esse in Judausque ad Christum quantumvis affligeretur propecollapsum videretur Vaâ—abl in loc â— Name a Star 1 The Star of Jacob. Regal Dignity and Politick Government continued in Judah Maugre all Persecutions and Oppositions whatsoever Judah was the Law-giveing Tribe And those Laws continued till the coming of Christ But at Christs comeing the Scepter departed from Judah and was translated to an Heathen King 2. Another Name attributed to Christ is a Star He is called the Star of Jacob and a bright Morning Star 1. He is called by Balaam the Star of Jacob Numb 24. 17. although Balaam was a Mercenary Prophet who as he is branded by the Apostle a 2 Pet. 2. 15. loved the Wages of unrighteousness Yet he gives this true attestation There shall saith he come a Star out of Jacob and a Scepter shall rise out of Israel This is a clear Prophecy concerning * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Surget Princeps ex Israel Vers Syr. Ungetur Christus de domâ— Israel Paraphr Chald. Christ Christ is that Star that lightneth and Shineth and what light we have is borrowed and derived from him who is that great light b Joh. 1. 9. which lighteth every Man that cometh into the World Malachy calls him c Mal 4. 2. the Sun of righteousness Zachary calls him d Luk. 1. 78. The Day spring from on high St. Peter calls him e 2 Pet. 1. 19. The Day Star For Christ shines gloriously in the Gospel He inlightens guides and directs He scatters Clouds and
Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2â— 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homiâ— justitia â—lienâ— quiâ— carâ—it suâ— Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fidâ—i charitâ—â— non est forma sed frâ—ctus pâ—nitâ—â—tiâ— est justificati conditiâ— non causa justificationis fidâ—s 〈◊〉 quâ— justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi declaâ—â—â—r per 〈◊〉 〈◊〉 â—icâ—t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologiaâ— is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification â—â— the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia â—rant sancti immaculati sed eliguntur praedestinaâ—tur ut in sequenti vita per â—pera atque virtutes sancti immâ—culaâ—i fiaâ—t Hieron in â—ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and