Strength stability and solidity Two Scriptures I shall fix on and by the Exposition of them clear the Analogy The first Scripture is Gen. 49. v. 24. Jacob giving the Blessing to his beloved Son Joseph saith But his Bow abode in Sub 〈◊〉 typo depicta est nobis imagâ— Christi qui antequam emergerat Victor mâ—rtis Author vitae positus 〈◊〉 Calvin Strength and the Arms of his Hands were made strong by the Hands of the mighty God of Jacob from thence is the Shepherd the Stone of Israel By this Shepherd and Stone Jacob endowed with a Prophetick Spirit look'd with the Eye of Faith upon Christ for Joseph was a Type of Christ who is the Shepherd of Israel the Foundation Stone and the Corner Stone of his Church Joseph as a Shepherd fed his Father and Brethren and was a helpful Instrument to save much People alive in the time of Famine So Christ is the Shepherd and Preserver of his People to provide for them and supply them Joseph was as a Rock or Stone for defence as an hiding place in providing for his Father and Brethren in Egypt So Christ is a Rock and Refuge and Shelter unto his People Without question that Prophecy of a King that shall reign in Righteousness is to be applied to Christ Isa 32. 1. Jerome one of the Learnedst of all the Fathers applyeth this Prophecy to Christ and the safety of God's People by Christ mentioned ver 2. And a Man shall be a hiding place from the Wind and a covert from the Tempest as Rivers of Water in a dry place as the Shadow of a great Rock in a weary Land * Quicuâ—que sub ejus umbraculo fuerit sic tutus â—rit in tribulationibus angustiis in mundi istius tempestate 〈◊〉 qui ventâ—m turbinem fugiens se tuto abscondit loco Hieron in loc Another Scripture which is more clear I shall mention out of Isa 28. 16. Therefore thus saith the Lord God Behold I lay in Zion for a Foundation a Stone a tried Stone a precious Corner Stone a sure Foundation These are rare excellencies of a Stone and this Stone is laid in Zion i. e. the Church of God Let 's review all these excellencies of a Stone and it will evidently appear that they all meet in Christ in an eminent manner 1. This Stone is laid for a Foundation 1. A Foundation Stone A Foundation Stone must be strong and firm whereon the Superstructure may depend for if the Foundation fail the Building either sinks or falls down Now Christ is the Foundation of our Faith He hath founded and setled his Church and if we rely and hold fast on Christ we cannot miscarry The Doctrine of the Gospel is built on Christ Other Foundation can no Man lay than that that is laid which is Jesus Christ 1 Cor. 3. 11. The Foundation which will hold is neither Gold nor Silver Hay nor Stubble no Merits no devised Will-Worship these are rotten Foundations and will fail But the Foundation which will hold is that of the Apostles and Prophets Jesus Christ himself being the chief Corner Stone Eph. 2. 20. 2. This Stone is a tryed Stone Some 2. A Tried Stone Stones are tryed and they moulder and are unfit for a Building but Christ is every way tried by Buffeting Scourgings Crucifixion and by the highest Malice that Men or Devils could put forth against him Many try their Armour before they venture into Battel whether it be Shot-proof Now Christ is Bullet proof as we say and Armour of Proof the whole Quiver of God's Arrows were shot against him and yet he endured it and came off Conqueror 3. This Stone is a precious Stone So 3. A precious Stone Christ is precious in himself He is the Pearl of Price and Plant of Renown the chiefest of ten thousands Christ is precious in the estimation of the Father he is the beloved Son the brightness of the Father's Glory the express Image of his Heb. 1. 3. Person And he is precious in the account of all true Believers they know how to value him they admire his Beauty and are ravished with his Love They have interest in the Blood of Christ and this is more precious than Millions of Worlds If the Soul be precious as we all acknowledg how much more must he be precious who redeems the Soul and Christ alone is the Redeemer of the Soul 4. This Stone is a Corner Stone Other 4. A Corner Stone Stones are knit and cemented to the Corner Stone so all true Believers are cemented in one Body and knit to Christ their Head He is the Corner Stone and the Head of the Corner 'T is true that the Builders rejected this Stone The Jews reviled persecuted and crucified Christ yet he is the Person of whom the Prophecy Psal 118. 22. was fulfilled And so the Apostle expounds that Prophecy in his Sermon Acts 4. 11. This is the Stone which was set at nought of you Builders which is become the Head of the Corner 5. This is a sure Foundation Stone 5. A sure Foundation Stones may and are oftentimes laid for a Foundation but they are not firm and stable and no ways able to support the Building but Christ is a sure firm and strong Foundation To build on this Foundation there 's Strength and Security I might further add 6. That which 6. A living Stone is beyond humane Sence Christ is a living Stone And yet it is evident from the Word of God 1 Pet. 2. 4 5. To whom coming as unto a living Stone disallowed indeed of Men but chosen of God and precious Ye also as lively Stones are built up a Spiritual House Now Christ is a living Stone and he communicates Life unto his Members and by vertue of his Life they live The Dead were raised by the Voice of Christ and those that are dead in Trespasses and Sins are quickned by Christ Eph. 2. 1. Dry Bones take Flesh and Sinews and become an Army when the Spirit breaths Life into them so the Ezek. 37. dead sleepy drowsy never so unlikely in the Eye of Man may be quickned by the Life of Christ But this comparison I need inlarge no farther SECT II. Shewing that Christ is resembled to a Fountain A Second Resemblance of Christ is to a Fountain There are choise Words spoken by the Church as is conceived resigning all the praise of Beauty and Dignity unto Christ who gave it to her The Words are Cant. 4. 15. * Significat populum hunc habuisse foecunditatem copiam donorum spiritualium Clarius A Fountain of Gardens a Well of Living Waters and Streams from Lebanon Gardens that are of the greatest Note have Fountains to water them Standing Pools are not valued here 's mention made of Streams and Living Waters and these Streams come from Lebanon The Head of the Streams of Jordan riseth from Lebanon and makes the Land
Justice from his own meritorious Sufferings Hence the Apostle grounds the Consolation oâ— the Saints 1 Joh. 2. 12. If any Man Sin we have an Advocate with the Father Jesus Christ the righteous and he is the Propitiation of our Sins and not for ours only but the Sins of the whole World In this excellent Scripture we may observe several Singularities 1. There is an Advocate for Sinners An Advocate is upon the place and undertakes the Cause by defending and pleading And so doth Christ as an * Dum ostendere vult quomodo redeamus cum Deo in gratiam dicit Christâ—m esse nobis Advecâ—tum nâ—m in hoc apparet coram facie Dei ut sacrificii sui vim efficaciam erga no sexerat Calv. in loc Advocate and Pleader carries on the Cause of poor Sinners even all such as he hath loved and washt in his Blood 2. This Advocate is Jesus Christ the Eternal Son of God the second person in Trinity the Beloved Son r Matth. 3. 17. in whom the Father is well pleased 3. He pleads with the Father the person offended 4. He is Jesus Christ the righteous without Sin for no guile was ever found in his Mouth and therefore being righteous he is the only fit person to be an Advocate Å¿ Heb. 7. 26. He is Holy harmless undefiled separated from Sinners 5. He is the Propitiation for Sins he offer'd up himself for a Propitiation he interposed as a surety payd the debt and satisfied Justice to the utmost and not only for our Sins but 6thly For the Sins of the * Usit atum est Hebraeis totum mundum dicere pro certâ universitate quorundam de quibus in subjectâ materiâ agitur ubi agitur de fidelibus loquitur enim fidelis fidelibus intelliguntur per totius mundi peccata omnium quot-quot sunt fidelium peccata Lud. de dieu in 1 Joh. 2. 2. whole World Not that for every individual person Christ was a Propitiation But there the whole world implies all those who out of the Nations of the World shall believe in him Compare this with Rev. 5. 9. Thou hast Re-deemed us to God by thy blood out of every Kindred and Tongue and People and Nation I shall now come from the Names to treat of the Natures of Christ but this shall be the business of the next Chapter CHAP. III. Concerning the great Mystery of the Divine and Humane Nature of Christ and the Hypostatical Vnion that Christ is God and Man united in one Person THe Apostle declares 1 Tim. 3. 16. without Controversy great is the mystery of godliness The first and greatest mystery that he mentions is that God was made manifest * Ait Aposâ—olus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in carne carnaliter nempe cum Deus alioquin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sit tam en Christus manifestatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occulis seu visu verè adspectabilis conspicuus manifestus visu auditu tactu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1. 2. idque est quod Joh. 21. 1. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanâ— denique more carne Quod suâ alioquin natura Deus non est Quod diam Gentiles agâ—ovêre V. Gothosredi Exercit. poster in 1 Tim. 3. 16. in the flesh Of this mistery in order we are now to treat And 1. Of the Divine Nature of Christ 2. Of the Humane Nature of Christ And 3. Of the Hypostatical Union For the first this Proposition shall be proved That Christ is God from all eternity The Proof shall be made plain by evidence of Scripture and strength of Reason 1. For Scripture Evidence Amongst 1 Proof of Christs Deity â—rom Scripture Testimony many Testimonies I shall only select a few principal ones David calls Christ his Lord Psal 110. v. 1. Christ urging this Scripture nonplus'd the Pharisees Mat. 22. 44. 46. The Prophet Isaiah calls Christ the a Isai 9. 6. Mighty God the Everlasting Father Jeremy calls him b Jer. 23. 6. The Lord our Righteousness He is Fellow and Fellow-like with God the Father Zachary calls him Gods c Zech. 13. 7. Fellow And this Testimony the Apostle confirms that d Philip 2. 6. Christ being in the form of God thought it no Robbery to be equal with God Christ is not God by Similutude or Figure not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Substance Though Christ was Man yet he was more then a bare Man For jure natâ—rae no Son is Lord to his Father Domination doth never ascend There must be something above nature in him to make him his Fathers Soveraign Christ is theâ— a Lord to his People He had Dominion and was the Salvation of his own Fore-fathers Bishop Reynolds in Psal 110. vers â— but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the self same substance not Metaphorically as Judges are called Gods Psal 82. 1 6. but properly and really and essentially Christ is God coequal coessential and coeternal with God the Father We have the Testimony of Christ himself Joh. 8. 58. Jesus said unto them verily verily I say unto you Before Abraham was I am Christ is the Word that was God Joh. 1. 1. This Christ is the essential substantial Word And * Seâ—sus 〈◊〉 Pro 〈◊〉 mihi videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum esset in principio essetque apud Deum erat quoque ipse Deus Nam ex hoc ipso quod erat apud Deum sequitur eum fuiss quoque una eademque cum Deo essentia adeoque Deum ipsum Unde fundamentum quam firmum habeamus nos qui credimus in Jesum Christum nempe eum qui Deus sit unum cum Patre Spiritu Sancto Rolloc in Joh. 1. the Word was God St. Paul declares Christ to be God over all blessed forever Rom. 9. 5. St. John speaking of Christ confidently affirms this is the true God and Eternal Life 1 Joh. 5. 20. And St. Jude concludes his Epistle with this Doxology v. 25. To the only wise God our Saviour be Glory and Majesty Dominion and Power both now and ever Amen Thus having proved the Deity of Christ by Scripture Testimony I shall add strength of Reason though I conceive there 's given abundant Proof of what 's already forementioned that so there may be more Measure prest and running over Amongst many I shall instance in these 2. Proof of Christs Deity by 3 Reasons Reasons only which are drawn from the Divine Attributes ascribed to Christ the Divine Honour due to him and his Divine Works from all which the Conclusion inferr'd is of eternal truth That Christ is God from all eternity 1. If we consider the Divine Attributes Reas 1 From the Divine Attributes given unto Christ thence will be drawn an infallible Proof of his Deity For instance we have two Attributes mentioned in one verse viz. Power and Wisdom 1 Cor. 1. 20. Christ the Power of God and the
And Faith through Gods Gift is a Buckeâ— to Isa 12. 3. draw Waters of Consolation out of those Wells All the Promises are as so many Breasts of Consolation and Faith is as i were a Mouth to suck Milk out of those Breasts Wherefore in all Conditions inward or outward let Faith act on Promises and depend on them and by experience a Believer will find ground of singular support and comfort in the Promises 5. Faith gives us an insight into Heaven 5. Faith gives us an insight into Heaven and a Prospect of Eternity and a prospect into eternity Paul was wrapt up into the third Heaven and by Faith had a foretast of those unspeakable Joys * A Reverend and eminegâ—ly learned Divine gives his conjecture that at that time when Paul was Stoned â—â— was in a Trance and saw the third Heaven The Reaon of his Supposition he gives because the self same Year that Paul was Stoned he was caught up into the third Heaven A. B. Uâ—â—â—r Stephen by the Eye of Faith though the Stones were about his Ears saw the Heavens opened and Christ standing at the Right Hand of his Father Job on the Dunghil when he was scraping himself with a Pot-shread by the eye of Faith saw his Redeemer By Faith Moses amidst all the Reproaches and Cruel Bondage in Aegypt saw the recompence of reward Faith is the Eye whereby we peep through the Curtains of Mortality and take a view of the Glory of Heaven By Faith we enjoy Communion with Father Son and Holy Ghost we receive the first Fruits of that plentiful Harvest earnest or part of payment of a greater Sum which we shall receive in Heaven The Glory which is to be revealed is apprehended in part in this Life by true Believers We have a pledge and some foretasts of the Glory in Heaven What necessity then is incumbent on us to get this Grace of Faith both as to the truth and growth thereof We have such daily need of Faith as we cannot live without it When we pray Faith makes us successful when we hear the Word Faith helps us to profit when we suffer Affliction Faith helps us to be Patient In a Word in dissertion Faith makes us comfortable in Tryals and Encounters Faith makes us so couragious as to stop the Mouths of Lyons quench the Heb. 11 33 34. violence of Fire c. In Life Faith makes us fruitful and in Death Faith makes us Victorious And whilst we live in this World Faith helps us to a Prospect of Heaven As the Israelites saw a glimps of Canaan though a far off whilst they were in the Wilderness so a true Believer by the Eye of Faith sees the Heavenly Canaan He enjoys a Sacred Acquaintance and Communion with God in his Covenants Promises Gracious Influences so that by Faith we enjoy an Heaven upon Earth i. e. some fore-tasts of that Eternal Happiness which is reserved in Heaven for us SECT II. Containing an Vse of Direction SEeing then as it 's evident by the Use 5 for Direction how to get and increase Faith premises that only true Believers set a high estimate upon Christ and Faith is essentially requisite to get and keep so high an estimation of Christ I shall now proceed to the 5th Use which is for Direction how we may get and increase Faith To this purpose I shall prescribe some means partly internal and partly external both exceeding necessary First for Internal Means and that is the The Spirit is an internal means of getting Faith Holy Spirit of God Faith is a Divine Habit infused into the Soul by the Spirit of God Hence we are said to have the Spirit of Faith 2 Cor. 5. 13. The Spirit doth not stand in need of Moral Persuasions to excite us to Faith leaving it to the indifferency of our wills and understandings whether we will chuse or refuse assent or dissent But the Spirit of God Nolentem praevenit ut velit volentem subsequitur ne frustra velit Arg. de Grat. lib. Arg. works powerfully and irresistably and of unwilling makes us willing by antecedent Grace of willing makes us more willing by Subsequent Grace The Seeds of Faith are not sown in our Nature We are Dead as were those dry Bones mentioned by Ezek. 37. 2. Ezekiel until the Spirit of God infuse vital Operations into the Soul The Beginnings of Augmentations and finishings of our Faith all proceed from the Operations of the Spirit of God Where this Spirit is it opens the eyes of the Mind that so we may understand the infinite value of Christ and the absolute necessity of Faith to make particular application of him unto our selves Faith is a wise gift of God and it makes Believers wise unto Salvation Faith and knowledge are hand-fasted and may not be separated Joh. 17. 3. This is Life Eternal to know thee to be the true God and him whom thou hast sent Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. There can be saith a Learned Author no Knowledge without Faith nor any Faith without Knowledge 2. The Spirit of God as it opens the eyes so it inclines the will to yield ready Obedience unto Christ As soon as Divine Light breaks in upon the Soul by the powerful illumination of the Spirit then by the assistance of the same Spirit the will is made pliable and willing and becomes as swift in it's Motions as the Chariots of Aminadab to embrace Jesus Christ with the Arms of Faith Now we cannot Cant. 6. 12. John 6. 44. Cant. 1. 4. come to Christ unless the Father draw us Wherefore the Spouse prays draw me and I will run after thee Though we are not to be accounted as meer Stocks and Stones Because God hath endew'd us with a reasonable Soul and the faculties of understanding and Will yet unless we be assisted with Supernatural strength we cannot perform any Supernatural works We must fetch strength from Heaven otherwise we cannot perform any Spiritual action in a Spiritual manner But being prevented and assisted by Divine Grace we can cooperate through the assistance of that Strength as the Apostle professeth Phil. 4. 13. I can do all things through Christ that strengthens me We cannot understand any saving Mystery till the Spirit inlightens us neither can we will any good thing till the Spirit of God inclines us But by the assistance of the Spirit we have our eyes opened to discern what is good and our Wills inclind to act what is good Having mentioned the Internal means of getting and increasing Faith I come now to the External means and External means of getting increasing Faith they are three the Word Prayer and the Lords Supper 1. The Word is an External means 1. The Word is a means to get and encrease Faith both to get and increase Faith and we are to consider the Word in a threefold Capacity as it is Read Preached
of any Sin let 's loath abhor and cast it out and willingly allow our selves in no Sin When we receive the Lord's Supper we either do or I am sure should do so even enter into a solemn Covenant to amend our Lives And how much is our Faith strengthened by the Reformation of our Lives For Faith and Obedience Faith and purification of the Heart go together and cannot be seperated Thus I have shewed both internal and external Means of getting and encreasing Faith CHAP. XII Concluding with the sixth Vse for Consolalation AND now to put a period to this Treatise Use 6 For Consolation I shall close with a Word of Consolation unto all true Believers the adopted Children of God They esteem Christ precious his Ordinances precious his Ministry and all his Members precious his Day i. e. the Lord's day Sabbath they esteem precious and account it the delight of their Souls to such as these I shall apply an Use of Consolation upon a double Ground 1. Because they are precious in the account of Christ hence they ground their Comfort 2. From the choice and Fruits which they receive from Justification by Faith in Christ 1. All true Believers are precious in Christ's estimation 1. All true Believers are precious in Christ's estimation Christ first prized and valued them making them precious by the application of his precious Merits before they knew how to prize him Christ first loved them before they loved him Now if a Creature a Man can set such an high price on Christ after Christ hath enlightned him to discern his inestimable Dignity O! how much more doth God the Father prize Christ his Beloved Son in whom he is well pleased And if we honour Christ he will honour us Let us therefore take a narrow view and thence make a Judgment how precious all true Believers are in the Eyes of Christ This shall be evidenced in these four Demonstrations 1. Christ gives precious Names unto all true Believers 2. Believers have interest in Christ's precious Merit 3. They have the precious influences of his Spirit And 4. Christ assures them of a precious Inheritance of the Kingdom of Heaven In all these respects it will abundantly be evidenced That all true Believers are precious in the estimation of Christ For a distinct enlargement of these Particulars SECT I. Proving that Believers are precious in the account of Christ and this is a ground of their Comfort THere are in Scripture several precious Demonst 1. Names given by God the Father and God the Son unto all true Believers 1. They have precious Names sounding â— Believers have precious Names forth Bowels of Affection 2. Precious Names of Honour and Dignity 1. Christ gives Believers precious 1. Names of Affection Heb. Mat. 12. 50. Joh. 10. 28. Lnke 12. 36. Joh. 21. 15. Jer. 12. 7. Gen. 24. 31. Cant. 12. 2 Names full of Affection He calls them Children Friends Brethren Brother Sister Mother Sheep-Flock Lambs Further yet the Saints are called the dearly beloved of the Lord The Spouse of Christ From all those Names and affectionate Titles given unto the Children of God may evidently appear how high they are in his estimation Now then to wrong a Servant of Christ is to wrong his Friend his Brother his Spouse And questionless Christ will Revenge those Injuries and Indignities which are offered unto his Servants And as there are Names of Affection so 2 Names of Honour and Dignity there are Names of high Honour and Dignity put upon the Saints even the Living Members of the Body of Christ for First they are call'd Gods peculiar Treasure Exod. 17. 5. That as a Learned Author Abulensis in Exod. 17. 5. observes is call'd Peculium which the Son and Heir of the House hath of his own besides the right of his Fathers Inheritance which he may dispose of as he thinks good So though the Earth be the Lord Christ's by right of Inheritance yet he hath an interest in his Church above all other Add further they are accounted Gods Jewels Mal. 3. 17. Although vile and profane Persons account Gods Children no better than the Off-scouring 1 Cor. 4. 13. Scobem aut Rumentum aut quicquid limando deteritur Budaus 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suut Purgamenta aut excrementa seu quaequae de re immunda qua una fiat pura ne pecatur in metallis Scocii in uno aut olei faeces Illyric and Filth of the World and no better than the Whitlings of Sticks and the Filth that comes from the scouring of Pots yet God esteems them as his Jewels and whose Judgment will you take the Judgment of the Wise Infallible Lord God or the Judgment of foolish sinâ—ul Men 2. They are accounted Kings and Priests unto God Rev. 1. 5. When Gideon had Zeba and Zalmunnah his Captives he propounded this Question unto them What manner of Men were they whom ye slew at Tabor They Answered As thou art so were they eacâ— one resembling the Children of a King Judg. 8. 18. So will Christ ask the Question who are they whom you the Men of the World Revile and Persecute Who are they whom ye scorn and trample on Are they vile contemptible Persons No they are Spiritual Kings and Priests Persons Honourable in the accompt of God And therefore as Gideon put Zeba and Zalmunnah to Death for killing his Brethren so will God severely punish the Wicked of the World for all the Injuries and Persecutions which they have done unto the Children of God However Ignorant Profane and Malicious Men debase and scorn such as truly fear God yet they are precious in the Sight of God and honourable There are many complicated Isa 43. 4. Epithets of Honour joyn'd together 1 Pet. 2. 9. But ye are a chosen Generation a Royal Priesthood a Holy Nation a Peculiar People 3. They are accounted a Crown of Glory 3. They are accounted a Crown of Glory and a Royal Diadem Isai 62. 3. God calls his People his Glory Isai 46. 13. I will plead Salvation in Sion for Israel my Glory And the Saints are call'd the House of Gods Glory Isai 60. 7. More yet they are call'd the Throne of Glory Jer. 4. 21. What need I enlarge further All Gods Children are Col. 12. Deu. 32. 9. Jer. 12. 10. Is 19. 25. Saints his Portion his pleasant Portion His Inheritance Other People are the Work of Gods hands but Israel is his Inheritance They are the Church the Family of the First-born the Sons and Daughters of the Living God In all these respects and many more which might be mention'd it evidently appears how pretious all Christs Members are in his estimation and this is a singular ground of Consolation unto them I proceed to a second Demonstration De mon. 2. All true Believers have Interest in Christs Pretious Merits that all Believers have interest in Christs pretious Merits Christs Redemption
TWO TREATISES CONCERNING I. GOD's All-Sufficiency AND II. CHRIST's Preciousness BEING The Substance of some SERMONS long since Preached in the University of Oxford By Henry Wilkinson D. D. Then Principal of Magdalen-Hall Oxon. ECCLES ix ver x. Whatsoever thy Hand findeth to do do it with thy might for there is no Work nor Device nor Knowledge nor Wisdom in the Grave whither thou goest 2 COR. v. ver xiv The Love of Christ Constraineth us Domine Jesu Te plus diligo quam mea meos Me. Bern. LONDON Printed by Thomas Milbourn for John Kidgel at the Atlas in Cornhil near the Royal-Exchange 1681. The Epistle Dedicatory TO THE RIGHT WORSHIPFUL HIS MUCH Honoured Friend Iohn Clarke OF St. Edmund-Bury Esquire Sir THat I may not Live and Dye Vngrateful I presume to prefix Your Name to these Ensuing Treatises as a Testimony of my Grateful Acknowledgment of those many Signal Favours which you have conferr'd upon Mee The First Treatise opens and applyes the Doctrine of God's All-Sufficiency The deliberate Meditation and Application thereof amidst various Dispensations and Vicissitudes of Providence will be a Divine Cordial to Relieve a fainting Spirit and will swallow up and overcome all Outward Troubles as Aaron's Rod swallow'd up all the Rods of the Aegyptian Magicians That Pious Aphorisme which the Noble and truly religious Lady Vere chose for her Motto namely GOD WILL PROVIDE doth the Faith of every true Believer fully assent unto by which he is enabled to Rely upon the All-Sufficiency of a Faithful God both for a Supply of whatever he wants and for a Sanctifyed Improvement of all that he enjoys The other Treatise endeavoureth to unfold the Precious Excellency of Christ in order to the rendring of him the most Desirable Object to the Believers Faith As all Light at God's Command in the First Creation did fix and terminate in the Body of the Sun so it hath pleased the Father that there Col. 1. 19. should be a Perfect and Compleat Fullness of all Divine and Heavenly Graces dwelling in the Person as well as in the Doctrine of the Blessed Jesus and He it is in whom all Excellencies do Concenter In Him there is a Fulness of Merit to Justify and Save us a Fulness of Grace to Sanctify and Cleanse us a Fulness of Wisdom to Guide and Direct us a Fulness of Power to Sustain and Vphold us and in a word a Fulness of Mercy Pity and Compassion to Relieve and Succour us How truly then did the Spouse call her Beloved The Chiefest among Cant. 5. 10. Ten Thousand I have taken Liberty to become Your Remembrancer of these Things though You know them already and have been fully Instructed in them My daily Prayer to God for You is and shall be That Your Last Dayes may be Your Best Dayes Your Last Fruit Your Fullest and Fairest Fruit That as a Plant of Righteousness in God's Garden which hath no Withered Trees Over-grown and Psal 92. 13. 4. past Bearing You may bring forth more Fruit in Old Age and like the Almond-Tree Tree be even Blossoming and always Flourishing So prayeth Cornard-Magna near Sudbury in Suffolk Nov. 2. 1680. Honoured Sir Your most Obliged Humble Servant Henry Wilkinson GOD's All-Sufficiency Plainly Opened and practically Applyed in a Treatise upon 2 CHRON. Cap. XXV Ver. ix And Amaziah said to the Man of God Treatise 1. of God's All-Sufficiency But What shall we do for the Hundred Talents which I have given to the Army of Israel And the Man of God answered The Lord is able to give thee much more than this CHAP. I. Containing the Coherence Exposition and Division of the Wordâ— with the Deduction of a Doctrine insisted on as the Foundation of the whole Discourse WHich Words contain a Question The Cohaerence and an Answer The Person propounding the Question is Amaziah King of Judah The Person returning the Answer is A Man of God i. e. a Prophet Inspir'd by God and sent on a great and weighty Errand to the King as afterwards will appear It will be worth our while First to make inquiry concerning Amaziah and then concerning the Man of God both mentioned in the Text that so my Passage may be made more clear First for Amaziah we Read how he was Described vers 1. and what his Conversation was vers 2. compare this with 2 King 14. 3. and one Text will 2 King 14. 3. give more Light to the other There it 's said of Amaziah that He did that which was Right in the Sight of the Lord yet not like David his Father he did according to all things as Joash his Father did Joash began well and afterwards Apostatized So did Amaziah Tread in his Fathers Steps and to Evidence what Amaziah did was not Sincere it 's said vers 2. He did that which was Right in the Sight of the Lord i. e. What for the Substance or Matter of the Action was approved of God But not with a perfect Heart This But makes a wide difference between a Hollow Formal Hypocritical and a Sincere Professor Amaziah was defective in his Walkings and a Back-slider like his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As his Father was so was he Good at first Nought at last Grotius gives an Observation on 2 King 15. 3. Egregiam Grotius in 2 Kin. 15. 3. laudem fine turpi macularet It 's true that Amaziah restored the True Worship of God much decayed in his Fathers time after the Death of Jehojada yet what Amaziah did was but a Partial not a Total Reformation All he did was but to halves and how could it be otherwise as long as there was a naughty Principle a rotten Core and Heart rotten at the bottom The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. in v. 2. Version of the Seventy Runs Not with a full Heart He went not thorough with his Work but to Halves only For 2 King 14. 4. It 's there said | Quod etsi dictum sit etiam antea de aliis tamen iterum atque iterum repetitur nimirum ut quanta quamque pestifera Sâ—perstitionis vis sit observemus Haec enim ubi in animis hominum radices alâ—ius egerit agre velles potest Wâ—lphius in loc Howbeit the High Places were not taken away as yet the People did Sacrifice and Burnt Incense on the High Places Those High Places What were they but devised Wayes humane inventions superstitions no better than additional Will-Worships and such are | Hominum inventa in Dei cultu impurae sunt corruptelae Calv. Instit L. 4. c. 10. Corruptions of Worship People would not be tyed to one place of Gods Appointment but according to their own Fancies and Humours they would add and set up others of their own Divising Against which there is an express Prohibition Deut. 12. 4 5. 6. And further to set forth the insincerity and rotten heartedness of Amaziah the 14. vers of this Chapter gives a
erat sed sociavit sibi quod in ipso non ante fuerat invisibilis ergo secundum Divinitatem Dei filius visibilem suscepit hominem immortalis mortalem impassibilis passiâ—ilem ut totum breviter comprehendam Deus hominem Aug. Serm. 4. de Tempore Lord of Glory was Crucified we are to understand a Communication of Idioms for Blood Birth and Crucifixion appertain to the Humane Nature 2. Inconvertibly There 's not a Conversion of the God-head into the Manhood nor of the Man-hood into the Godhead God is not changed into a Man nor Man changed into God 3. Undividedly i. e. one nature cannot be separated from the other for though there is a Distinction yet not a Division There are not two Christs nor two Persons but one Christ one and the same Person 4. Unseparably This Union remains to all eternity Christ Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man in one Person for so continueth he for * Quod semel assumpsit nunquam dimisit Damasc ever We are then to understand an Union of two Natures not as Nestorius affirms an Union of two Persons though the Union be personal yet it is not of Persons To help us to conceive this better some illustrate it by the Soul and Body which make up one Man and by Iron and Fire where both remain in one so Basil As the Sun and Light meet in one so Justin Martyr and Athanasius But Similitudes are more for Illustration than Probation and therefore I let them pass and put no great stress upon them What is writ in an excellent Treatise Intituled Immanuel by an * D. Usher A. Bishop of Armagh Lord Primate of Ireland eminent Light of the Church of God will give abundant satisfaction which I have here transcrib'd For the nearer conceiving whereof we may call to mind that which the Apostle hath taught us touching our Saviour Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily that is to say by such a personal and real Vnion as doth inseparably and everlastingly conjoyn that infinite God-head with his finite Manhood in the Vnity of the self-same individual person He in whom the fulness dwelleth is the Person That fulness which doth so dwell in him is the Nature Now there dwelleth in him not only the fulness of the God-head but the fulness of the Man-hood also For we believe him to be bâ—th perfect God begotten of the Substance of hiâ— Father before all Worlds and perfect Man made of the Substance of his Mother in the fulness of time And therefore we must hold that there are two distinct Natures in him And two so distinct that they do not make any Compounded Nature but still remain Vncompounded and Vnconfounded together But he in whom the fulness of Man-hood dwelleth is not one and he in whom the fulness of the God-head another but he in whom the fulness of both those Natures dwelleth is one and the same Immanuel and consequently it must be believed as firmly that he is but one person And here we must consider that the Divine Nature did not assume an Humane Person but the Divine Person did assume an Humane Nature Thus far that Reverend and Learned Author * Exinanivit seipsum formam servi suscipiendo Non quod aliud quâ—m quod erat fieret i. e non ut mutaretur ab eâ— quod er at sed ut seposito interim majestatis suae honore humanum corpus inâ—ueret quo suscepto salus gentium fieret Ambros lib. de fide contra Arrianos cap. 8. Ipsâ— natura suscipienda erat quae liberanda Aug. de vera religione Sic voluit ruinam fragilis vasis reformare denique ut nec peccatum hominis dimitteret impunitum quia justus est nec insanabile quia est misericors potuâ—t aliter fieri quantum ad potentiam Medici sed non potuit commodius aut doctius praeparari ut esset Medicina aegroti quantum ad justitiam Dei Aug. Serm. 3. de Annunc Domini St. Ambrose writes to the same sense very perspicuously Quest But it will be askt why was it requisite that Christ should be Man Answ The Answer is that satisfaction might be made in the same Nature Man had offended and Man must be Slain This was Typified by the Dead Bird and Paschal Lamb and all those Levitical Sacrifices which were slain without shedding of Blood saith the Apostle there is no remission Heb. 9. 22. The God-head could not suffer Death Christ as Man poureth forth his Precious Blood out of his Veins Quest But why was he God and Man in the same Person Answ For Answer The God-head gave strength and supportation to the Manhood The Manhood could suffer Death but could not overcome Death The Godhead could overcome but not suffer wherefore there was an happy conjunction of the God-head and Manhood Christ is that middle Person in Trinity to deal between God and Man he himself being God to deal with his Father and he being Man to deal for the business with Men So that notwithstanding the opposition of Nestorians Eutyches Marcion and other Hereticks the Truth is abundantly cleared concerning the Hypostatical Union of Christ I proceed to the Next Chapter wherein I shall discourse of the Offices of Christ viz. Sacerdotal Prophetical and Regal and first of his Sacerdotal Office CHAP. IV. Of Christs Sacerdotal Office SECT I. Of the Properties of Christs Priesthood THis Division of Christs Offices as a Priest a Prophet and a King is generally received and may be evidently proved thus for Christ had the Holiness of a Priest the Wisedom of a Prophet and the Power of a King In us there 's both Pollution and Guilt Now Christ as a Priest takes away both In us there 's Ignorance and Blindness Christ as a Prophet opens our eyes and illuminates our Understandings In us there 's Rebeâ—lion and Disorder Christ as a King takes away Rebellion and Disorder by bringing us under Government and Subjection to his Laws Some were Priests and Prophets so was Samuel some were Priests and Kings so was Melchisedeck some were Prophets and Kings so was David But Christ alone was Priest Prophet and King These three all together only met in Christ A great Priest a great Prophet and a great King above all others and after all others he abides a Priest for ever Psal 110. 4. a Prophet for ever Mat. 28. 20. and a King for ever Dan. 2. 44. Of these Offices I shall treat severally and first of Christ's Priestly Office Suidas relates a notable Story That when one of their Priests were dead at Jerusalem the rest of the Priests met to choose another and when many were nominated they could not agree in their choice till at last * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of them named Jesus and by a common consent he was chosen Priest I put no weight upon this Story but I shall
Notwithstanding Pains and Sorrows there 's a bringing forth And though Christ suffered himself for a time to be under the Power of the Grave yet he being the Lord of Life over came Death and the Grave And 8thly and lastly after this Glorious 8. Christ Ascended into Heaven Resurrection followeth a Glorious Ascension He that was Crucified rose again and Ascended into Heaven and there accompanied him the Saints that rose with him as it is most probable we never read of their returning into their Graves again Now after Christs Ascension the Holy-Ghost was sent Gifts were given in a plentiful Measure Eph. 4. 8. Wherefore he saith when he ascended up on high he led Captivity Captive And gave gifts unto Men. Both Church Officers and suitable Qualifications for their Offices are the Fruit and Benefits of Christs Ascension Eph. 4. 11 12. 1 Cor. 12. 28. Put all these Consequents and Wonderful Eâ—â—ects of Christs Passion viz. Universal Darkness the Renting of the Veil of the Temple a General Earthquake the Renting of Rocks the Rising of Saints out of their Graves the Centurions Confession and acknowledgment that Christ was the Son of God and Christs Resurrection and Ascension all these particularly and eminently declare the infinite Dignity and Preheminence of Jesus Christ And thus having proved the first part of Christs Priestly Office by making satisfaction to the Father I come now to the second part of his Priestly Office by 2. Christ's Intercession making Intercession Though the Pains he indured were only for a little time yet the vertue of his Pains abides unto Eternity His Sufferings are of infinite Efficacy Dignity and Value Christ on Earth in the days of his Humiliation was full of Bowels of Compassion He fed a fainting Multitude healed the Diseased wept aâ— a Funeral wept over Jerusalem and on Earth he pleaded for his People and interceded to his Father for his own which were given him out of the World And now Christ is in Heaven he is full of Bowels Heb. 4. 15. For we have not an High-Priest which cannot be touched with the feeling of our Infirmities But was in all points tempted like as we are yet without Sin But when we speak of Infirmities incident to Christ we must understand such infirmities as appertain to Mankind in general as Thirst Hunger Weariness and such like and not such as are incident unto some Individual as Lameness Blindness Deafness as intimated before and shall now be more briefly much less may we understand any Infirmity that hath the least tincture of Sin and Pollution And to declare the Bowels of Christ opened He executes his Mediators Office now in Heaven by making Intercession for his Children And this is an evident Demonstration that Christ is an absolute and perfect Saviour because he intercedes for all his Children unto Eternity As the Apostle fully declares Heb. 7. 25. Wherefore he is able also to save them to the utmost that come unto God by him seeing he ever liveth to make Intercession for them To save to the utmost is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. absolutissi-mè it a ut nihil ad eam salutem possit amplius desâ—derari Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit ut offerat nam hoc semel fecit sed superest altera sacerdotii pars nempe interpellatio qua partim pâ—renni Sacrificii sui vigore nobis pacem obtinet partim nos non nisi in uno-ipso 〈◊〉 mus exaudimur à Patre tantisper dum Deus sit omnia in omnibus Beza every way a perfect Salvation Nothing can be added thereunto And this is evidenced by Christs Intercession And this is an Eternal Intercession as long as Christ liveth and that is for ever It 's a memorable Observation of Beza He doth not say that he may offer for this he did once but there remains the other part of Christs Priesthood viz. His Intercession whereby partly by the Eternal vertue of his Sacrifice he obtains peace for us partly we in him please the Father and are heard of him so long as God is all in all Our work is to make inquiry what this Intercession is and what benefit we receive thereby 1. Let 's consider what this Intercession is and that will fall under the Answer to a double Question viz. Quid Nominis and Quid Rei 1. Quid Nominis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies properly to meet one and intercede in a way of Supplication 2. For the thing or nature of Intercession 2. The Nature of Intercession it is by Christs applying his Merits and presenting the Service of his Children to his Father as an Advocate and Mediatour interposing for them and pleading their Cause This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Condeâ—cending to our Capacities and not to be * Non cogitandum est supplex flexis genibus manibus expansis Patrem deprecari Sed quia apparet ipse assidue cum morete Resurrectione suâ quae vice sunt aeternae intercessionis vivae orationis efficaciam habent ut Patrem nobis concâ—lient atque exorabilem reddant merito dicitred intercere Calv. in Loc. understood Litterally as if Christ on bended Knees and with stretched out Hands did intercede but only he presented his Prayers Death and Resurrection as effectual means to obtain Reconciliation with the Father And in this great work of Intercession Christ continually imploys himself in Heaven in the most prevailing Rhetorick pleading the Cause of all True Believers Therefore saith the Apostle Rom. 8. 33. Who shall lay any thing to the Charge of Gods Elect It is God that justifieth The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriê significat in jus vocare sed â—sitatè capitur pro â—â—minari per Metonymiam effecti destinati Piscat Metaphor is borrowed from usual forms of Indictments in Courts where according to Law a Charge is drawn against the accused party but now who shall bring any of Christs Members into Question Let Satan and his Instruments do their worst and lay their Accusations as high as Malice can possibly Invent yet here 's Christ justifying who makes void all Accusations whatsoever For a farther Inquiry * Primo erat Christus oratione interpretativâ sc exhibendo se cicatrices suas quas in passione acceptas adhuc servat patri ostentat ac consequenter orat sua merita suos labores suas passiâ—nes allegando divino conspectui Secundo propriè Christus quà homo in caelâ— orat pro nobis proinde ac in terris oravit Est enim aequè ut hic Advocatus Mediator Pontifex noster cujus proprium est orare pro populo Corn. à Lap. wherein this 1. Wherein this Intercession consisteth Intercession consists we are to know 1. This Intercession is made unto your Father Christ presenting his merits doth as it were shew his Wounds the Print of the Nails in
washed us from our Sins in his own Blood and hath made us Kings and Priests unto God and to his Father This Election was before the Foundation of the World was laid 2 Thess 2. 13. God hath * Primum dixit sanctificationem spiritus ut â—steâ—deret quod nequaquam ad fidem venissemus nisi ipsa gratia Spiritus Sancti dâ—â—isset Oâ—cum Quomodo eos separavit Deus sanctificando eos per Spiritum quomodo pervenitur ad illum Spiritum per fidem habitam Evangeliâ— Grot. from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth Wherefore the Apostle calls the Saints Elect and that according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience Those that are elected unto Glory are elected unto Holiness No Holiness no Happiness A second Motive is drawn from Creation Motive 2. We are created unto Holiness we are created unto Holiness All the Members of our Bodies and all the Faculties of our Soul should be employed for holy uses to serve God External and Internal Purity are required 2 Cor. 7. 1. Let us cleanse our selves from filthiness of the Flesh and of the Spirit The Heart must Jam. 4. â— be purified and the hands cleansed the Tongue must minister Grace to the Hearer Holiness must sit upon the Lips Heart and Life To this purpose were we created Eph. 2. 10. We are his workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk therein Good works are as a Father saith The way to the Kingdom Via ad Regnum non causa râ—gâ—â—â—di Bern. not the cause of reigning there We may not we dare not trust to our own Merits and expect to be justified by our own Works yet we must perform them in Obedience to God's Command in Testimony of our Duty and Thankfulness They are necessary necessitate praecepti non necessitate causae Wherefore let us seriously reflect upon our Creation and consider that we are ingaged thereby to Holiness of Life The frequent remembrance of our Creation should excite us unto the practice of Holiness 3. Let 's consider our Redemption and Motive 3. We are redeemed unto Holiness this was purchased at the dearest rate even the purchase of Blood and that not of an ordinary Blood but of Royal Blood and more than that it was the Blood of God Acts 20. 28. So we must understand it by a communication of Idioms To this purpose hath Christ redeemed us out of the Hands of our Enemies that we might Luke 1. 74 75. serve him without fear in Holiness and Righteousness before him all the days of our Life Christ did not redeem â—â— that we might live to our selves or as we list but as the Apostle expresseth it Christ gave himself for his Church that he might Eph. 5. 26 27. sanctify it and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Whosoever then hath an Interest in the Blood of Christ is sanctified by the Spirit of Christ He is redeemed from his vain Conversation 1 Pet. 1. 18. 2 Cor. 5. 17. Eph. 4. 23. He is a new Creature He is renewed in the Spirit of his Mind The Image of Christ is imprinted in him and that consists in Righteousness and Holiness Eph. 4. 24. SECT III. Of Glorification SAnctification is here begun in this Sect. 3. Glorification is thâ— Purchase of Christ Life and it must receive daily Augmentations till it be consummated in Glory Now Glorification is Christ's Purchase The Kingdom of Heaven the Crown of Glory the price of our high Câ—lling Abrahams Bosom the purchased Possession the lot of the Saints in Life an Inheritance immortal undefiled which fadeth not away reserved in Heaven for us all these are synonymous Expressions to set forth the State of Glory and all these are the Purchase of Christ Glorification is one of the Links even the highest of them in that Golden Chain Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Christ himself is in Glory and he the Head would have Glory put upon all his Members Christ is in all the Saints the Hope of Glory The Salvation which is Col. 1. 27. 2 Tim. 2. 10. Cum ibi erimus ubi ipse est tum quidem eum perfecte coram videbimus câ—m autem videbimus â—um sicut â—st tum plene perfecteque â—psi glorificabimur â—am si fides nos glorificat ex parte hoc est dum â—um quasi eminus intuâ—mur profecto aspectus nos plâ—â—â— perfecteque glorificabit Rolloc in Christ Jesus is with eternal Glory and this is Christ's grand Petition unto his Father John 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou lovedst me before the Foundation of the World Christ is gone before to prepare a place for his Children He sits at the right hand of the Father in Glory and hath purchased Glory for all his Members Hence the Apostle assuredly concludes in his own Name and in the Name of all true Believers Col. 3. 4. When Christ who is our Life shall appear then shall ye also appear with him in Glory And there shall not only be Glory put upon the Bodies but also upon the Souls of the Saints Phil. 3. 21. Who shall change our Here then is a notable comfort for all God's Children that not only our Souls after this Life shall go unto God that gave them but our Bodies likewise in the last day shall be raised up again and made like unto Christ his glorious Body that our Souls and Bodies being united together We may live for ever with him in his Kingdom of Glory Dr. Ayry on Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Excellentissimè gravem gloriam Hic Hebraeo more per verbum geminans Apostâ—luâ— summam quandam excellentiam indicavit Grot. vile Bodies that it may be fashioned like unto his glorious Body according to the working whereby he is able even to subdue all things unto himself Whatsoever Sufferings we meet withal they are not to be compared to future Glory There 's a Superlative above a Superlative mentioned beyond the capacity of our Language to express to the full 2 Cor. 4. 17. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Thus I have endeavoured to represent A brief recapitulation of the Premises the Excellency and Dignity of Christ and have endeavoured to make good this Assertion That Christ is of inestimable Dignity
Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and revelation in the knowledg of him the Eyes of your understanding being inlightned that ye may know what is the hope of his calling and what the Riches of the Glory of his Inheritance in the Saints 2. A true Believer hath a spiritual tasâ— 2. A true Believer hath a spiritual tast â— ph 1. 14. and relish of Christ's Goodness He hath tasted that the Lord is gracious he hath received the earnest of his Inheritance viz The first Fruits of Glory even some glimpses of a beautiful and Transcendently excellent Saviour Now having experimental knowledge of Christs Mercy in pardoning and purging of him and making particular Application of Christ as St. Paul did Gal. 2. 20. who loved me and gave himself for me Upon these considerations I say how can it be otherwise but Christ must be Precious to such an one Christ hath preheminence in a Believers estimation for in his doubts he hath experimented Christ to be his Counsellor and in his distress his Comforter a Refuge in storm Riches in Poverty Health in Sickness Life in Death Christ is all in all to those who have experienced of his goodness All true Believers put the highest appretiation upon Jesus Christ both for what they already have and whatever they shall have 1. They already have part of payment 1. Believers receive in this Life part of payment earnest given in this Life of his love They have Influences from the Spirit of Christ They are endowed with the Graces of his Spirit They injoy a Sacred Communion with him They tast sweetness in his Ordinances by his Gracious Presence and by the Gracious Operations of his Spirit For it 's Christ's presence and the effectual working of his Spirit that makes an Ordinance effectual to the Soul Of this all the Adopted Sons and Daughters of God are Partakers more or less in this Life Now for what they now enjoy they have cause and accordingly endeavour to extol the Dignity and Honour of Jesus Christ 2. For what Believers shall have hereafter they account Christ pretious Though 2. Believers shall have Glory Heb. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It importeth a removing of the lâ—ye from one Object to another Moses turned his Eyes from the Pleasures of Egypt and fix'd them on Heaven Dr. Gouge Col. 1. 27. â—ui Christus dulcescit mundus amarescit they are not mercenary yet with Moses they have an Eye unto the reward The Israelites in their tedious Pilgrimage had Canaan in their eye and the Thoughts of Canaan sweetned their present hardship and Sufferings Observe the order mentioned Rom. 12. 12. Rejoycing in hope patient in Tribulation The hope of Glory is cause of rejoycing and will make us more chearful to undergo Afflictions in this present World Christ the hope of Glory when he hath the preheminence in all things and we account him all in all then all things are but loss and dung when compared with Christ All things are accounted bitter where Christ is sweet Now the Crown of Glory the purchased Possession and the price of the high calling and Eternal Life all these are the gift of God through Jesus Christ having then these things in our deliberate and serious Meditation O! how infinitely shall we esteem of Jesus Christ more then our Hearts can conceive or our Tongues can express 3. A true Believer hath Spiritual Affections 3. A true Believer hath spiritual Affections and sets them all on work to magnifie the excellency of Christ For Instance 1. His Love is swallowed up with the 1. The Love of a Believer is on Christ Love of Christ He is with the Spouse sick of Love for Christ The Love of Christ constrains him 2 Cor. 5. 14. to do and suffer what Christ would have him 2. His Joy is fixed on Christ Christ is 2. His Joy is fix'd on Christ the Believers Joy he cannot rejoice in Corn and Wine and affluence of earthly things for there is Vanity and vexation in them all But he rejoyceth in Christ He delights hearing Christ speak to him in his Word and in his speaking to Christ in Prayer and Supplication We read of the Joy of Espousals and of the Joy of Harvest and Vintage but no Joy like to the Joy in God and to Joy in the Holy Ghost which is Joy unspeakable and full of Glory Senica would have Joy Volâ— laetitiam tibi esse Domi. Sen. Vis nunquam esse tristis bene vive Bona vita semper Gaudium habet conscientia rei semper in poena est Beza de inter Dom. to be at home Inward Joy Joy of the Heart is better than an outward flashly Joy and that is Joy wherein the Mind is quieted Now Christ alone can quiet the Mind and rejoyce the Spirit For other Joys Men may be seemingly Merry and force an outward Mirth when there 's a damp upon their Spirits and they are inwardly sad but the Joy of Christ causeth a serious solid Mirth so that a Believer may be full of inward Joy though he may seem outwardly sad i. e. or rather serious having a sedate and composed Spirit Now to rejoice in Christ shews how much we prize him 3. Our desire is on him That which 3. His desire is on Christ we desire above all and are most eager in pursuit of it plainly evidenceth that it 's in our highest estimation It 's Christ whom the Believer desires above all and as Rachel cryed out Give me Children or else I dye So a Believer cries Give me Christ or else I dye So did the Martyr in J. Lambert Fox Act. and Mon. Vol. 3. the Flames None but Christ none but Christ Christ is the Love Joy Delight and Desire of every true Believer The Hunted Hart doth not more earnestly thirst after Water then a Believer thirsts after Christ Nothing but Christ can satisfie his desire Cicero's works could not please Austin because Christ was not mentioned Aug. Con. l. 3. c. 4. Valde protestatus sum me nolle sic satiari ab â—o Ad in vita Lutheri in them Luther would not be put off with outward things he lookt for Christ and his Riches He preferred them before all Preferments They would not satisfie Bazil nor Caracciolus nor other Heroick Spirited Christians Their Desires and Longings were after Christ and Christ alone could satisfie their Desires No satisfying or quietting a Believers Heart without Christ SECT IV. Containing an Vse of Reproof to alâ—Vnbelievers Of Reproof THE second Use is for Reproof unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non credentibus Vulg. Ed. all Unbelievers These are call'd disobedient in the next words following my Text Christ is the Stone which the â—uilders disallowed yet it 's made the head of the Corner Now as Christ is to Believers Pretious and esteemed the chief Corner Stone so unto Unbelieves he is a