was lawfull onely for the High-Priest to enter into it and that but once a yeare Great in this regard is our preeminence now above Gods ancient people they might not passe so much as into an earthly Sanctuary inclosed with materiall walls and coped with a roofe but wee have licence and leave to enter into a farre more holy and undefiled place Christ hath consecrated or initiated a way for us hee hath trod the path first as our fore-runner and hee hath done it by his bloud or as the Apostle speakes through the vaile that is to say his flesh he alludes to the vaile of blew and purple scarlet and fine twined linen which was to divide the holiest of all from the rest of the Tabernacle That vayle was a type of Christs flesh Now as the High-priest of old entred into the holiest by removing of the veile so Christ by the death of his body did as it were turne aside the veile and so hath entred into heaven the holy of holies there to make intercession for us Yea by the renting and tearing of that veile of his flesh upon the crosse he hath for ever opened a way for all Beleevers a new and a living way that of old is obsolete and vanished this is such as the vigour thereof shall never decay that of old being by the bloud of beasts could not give life to the comers this being by the bloud of Christ revives and raises up them that are dead in trespasses and sinnes and doth also conferre eternall life upon them O how precious beyond all thought and conceit is the bloud of Jesus Christ the bloud of a most righteous person most noble bloud the very life and heart-bloud the bloud of God justifying sanctifying redeeming bloud bloud purchasing eternall redemption for us bloud that quickeneth us and conferres both spirituall and everlasting life upon us Lastly Bloud that opens to us a never decaying way into Heaven How precious I say is this bloud of Christ and how doth it call upon us to stirre up our affections to embrace Christ to lay hold of him and to love him with a most ardent and unfained love who hath bestowed such a precious gift upon us Secondly Christ hath bestowed upon Beleevers precious Graces Grace is called by the Apostle the renewing of the Holy-Ghost and the forming of Christ in us It consisteth in the rectitude and conformitie of our will unto the will of God and to Christ the absolute patterne of all grace and holinesse the image of the invisible God the expresse character of his Fathers brightnesse the Sun of righteousnesse the morning starre most eminently and gloriously above all others chiefest of ten thousand for sweet and gracious deportment How precious are those qualities of the soule which come neare such a patterne as this which imitate resemble and take after such unmatchable beautie Now all grace is precious but the Scripture gives that Epithite especially to faith 2 Pet. 1. 1. and that for these Reasons First Because it is the roote and wombe as I may say of all grace it is the inward fountaine and principle from whence all grace flowes it is the mother grace it purgeth the conscience and purifieth the heart and so breedeth every needfull grace in us You may see this genealogie or pedigree of grace notably delineated by the Apostle 1 Tim. 1. 5. There we finde that charitie or love which is the fulfilling of the commandement of God and a chiefe grace or Christian vertue flows from a pure heart and a pure heart springs from a good conscience and a good conscience is the off-spring of faith Faith is the Genetrix and breeder of Grace as Eve was the mother of all mankinde I speake so in respect of an internall principle for if we regard externall causes the race and genealogie may be stretched farther as thus faith comes by hearing of the word of God the word of God is declared by the mouth of a Preacher and every true Preacher is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent from heaven But I must speake ad rhombum though there be sundry externall efficients and workers of grace yet faith is the internall roote and principle of it and that is one reason why it is called precious Secondly it is precious in respect of its Author which is the Father Sonne and Spirit The Father draws us unto Christ Joh. 6. 44. And hence wee are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taught of God and to heare and learne of him The Sonne likewise draws us draw me we will run after thee saith the Spouse Christ is both the Author and the finisher of our faith Heb. 12. 2. He casts in the first seed of it and also makes it to persevere he layes the foundation of it and brings it up to the roofe as I may say he makes us first to apprehend him and then leads us to the end of our faith which is the salvation of our soules Whence it is that he is called the Apostle and high Priest of our profession that is he is the teacher of our faith and the Captain thereof Lastly the Holy-Ghost is likewise the Author of our faith No man can say that Jesus is the Lord saith the Apostle but by the Holy-Ghost 1 Cor. 12. 3. And in the ninth verse of that Chapter faith is reckoned among the gifts of the Spirit Faith then must needs be very precious having God the Father God the Son and God the Holy-Ghost for the Author of it Thirdly Faith is precious in respect of the object thereof that is to say the thing upon which it leanes or rests which is God himselfe or God in Christ God is said to be in Christ reconciling the world unto himselfe and not imputing their trespasses unto them 2 Cor. 5. 19. Now this is the highest and most excellent object of faith Christ also as Mediatour is the object thereof David prayeth Lead me unto the rocke that is higher then I Psal 61. 2. And the rock that he speaks of is Christ he is the strong rocke on which his Church is built firmely and unmoovably Needs then must faith be precious while it leanes on such a solid and stedfast foundation Againe the promises are metonymically an object of faith because they are made unto us in Christ they are in him as adjuncts in their subject we rest upon the power and truth of Christ for the obtaining of that good which is in the promises All the promises of God are in him yea and in him Amen 2 Cor. 1. 20. He is mediate or in the middle between the promises and us God makes the promises and Christ is his pledge and assurance for the accomplishment of them so that faith rests on the promises of God mediante Christo through the mediation of Christ and anon you shall see what precious things those promises are in the meane while we may conclude even from them likewise that faith
it nor any thing taken from it now wee have abundantly proved that Christ is God our salvation then doth not stand upon our owne mutable and variable will nor upon the weake legges of our owne power which is as nothing but upon the unchangeable counsell and mighty power of God in which our Lord Jesus hath as great a share as either the Father or the Holy-Ghost Thus I have given you some taste of Scripture aphorismes as I call them leaving the rest to private observation and collection And this know assuredly that whatsoever iâ— said of God in the Scriptures a Spirituall man and a Beleever may see in it the preciousnesse of Christ and one way or other suck sweetnesse out of it I proceed to a fourth Reason Christ Reas 4 must needs be a most precious a most lovely a most delightfull and a most desireable objâ—ct to a beleeving soule because he is most absolute for all manner of supply and the supply which he makes to Beleevers is 1. Full. 2. Sutable 3. Constant First it is a full supply if there be Light in the Sunne the aire cannot be darke if there be sappe in the stock the branches cannot be dry if there be fulnesse in the fountaine the streames cannot be empty This full supply through Christ is manifested by all those types and shadowes which of old had relation to him The striking of the bloud of the Pascall Lamb on the posts of the doores where the Israelites dwelt was a token and assurance to them that the destroying Angel should passe over them and smite onely the first borne of the Egyptians now what else did that bloud prefigure but the bloud of Christ wherewith the Elect being sprinckled the Destroyer cannot hurt them This bloud certainely is the inke of the Angels inke-home spoken of in Ezek. 9. 3. wherewith the Godly are marked for deliverance while others perish and are cut off The pillar of the cloud by day and of fire by night was a type of Christ leading and guiding his people continually The water of the Rock and the Manna in the wildernesse were signes that Christ should spiritually feed and refresh his people The Serpent of brasse lifted up by Moses signified that he should be their Physician and healer All the sacrifices of the Law did typifie that Christ should make atonement for Beleevers The Arke or Holy Chest in the Tabernacle did likewise represent Christ unto us in whom God hath treasured up all perfection of wisdome grace power goodnesse and mercy for it pleased the Father that in him all fulnesse should dwell Coloss 1. 19. Now from the redundancy and overflowing fulnesse of all blessing that is in Christ Beleevers doe receive their sufficiencie and fulnesse of his fulnesse saith the Apostle wee all receive and grace for grace Joh. 1. 16. that is graces answerable to every communicable grace of Christ that as face answereth to face in water so wee may in all things be like unto our head Secondly the supply that wee have by Christ is sutable also The faithfull soule lookes upon him and saith loe here is most precious and pure bloud to wash away my guilt here is strength to support me in my weaknesse here is a garment of righteousnesse to cover the shame of my nakednesse here is a spirit of Truth to leade me and guide me in all my wayes here are sweet mercies and consolations to comfort me in my droopings here are gold and Pearles and precious stones to enrich me with here is perfect purity and holinesse to sanctifie and cleanse my corrupt nature in a word here is the plenitude and fulnesse of all grace to fill my empty and destitute soule The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men he was anointed to preach good tidings unto the meeke to bind up broken hearts to proclaime Isa 61. 1. 2 3. Liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavie spirits Christ is as I may say for every turne hee hath in him sufficiency relative and sutable to all conditions there is no disease but this Phisician can cure no case but this Counsellour can resolveus and direct us in no Enemie but this Champion can conquer no difficulty but this mighty Saviour can overcome he is made unto us of God all that we stand in neede of wisdome to cure our folly righteousnesse to justifie our persons Sanctification to purifie our nature and Redemption from those many sorrowes and miseries which we here are subject to As Job saith that he was eyes to the blind and feete to the Lame and a Father to the poore so is Christ made every thing unto Beleevers in proportion to their wants As Elisha when he raised a child to life put his mouth upon the childs mouth his eyes upon the childs eyes his hands upon the childs hands still similar parts were applyed to similar so doth Christ apply himselfe to us in a relation suting and answering to every necessity Thirdly the supply that wee have from him is likewise constant 't is not like a winter-bourne that failes and dries up in the Summer but it is as the streames of living waters and of an ever-springing Fountaine Christ doth not onely give grace but maintaines it It was a just complaint which long agoe was made against the Heathen Gods O faciles dare summa Deos eademque tueri Difficiles They could give their Favourites great gifts but they could not maintaine them in the possession of them The Lord Jesus Christ our blessed benefactour is not so he gives to his Saints not onely the first grace but the grace of perseverance also As David said in another case thou maintainest my lot so doth Christ maintaine that lot of grace which he bestowes upon his faithfull Members he is the Author and finisher of our faith his gifts and calling are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Repentance he is not like the foolish man that began to build and was not able to finish but having begun a good worke in his Saints hee will finish it and make it persevere unto his owne day and then when grace is full hee will crowne it with eternall glory Now by that which hath been said we may see that the condition of Beleevers and of such as are ingraffed into Christ is farre better then was that of Adam in his innocency he had excellent gifts of knowledg and grace conferred upon him but hee was never confirm'd in them and therefore being left to the mutability of his owne will he chose the evill and lost the good but it is not so with the Saints now under the Covenant of grace by Christ whatsoever heavenly endowments they have they are confirmed and established in them so that they can never be
must needs be precious which hath such precious props and pillars to uphold it God Christ and a sure word of promise all the wisdome and power of the Father and the Sonne and the Spirit all that they can doe to establish and confirme their own word and that is more then enough Lastly The preciousnesse of faith appeares from the nature from the effects and workings of it The nature of it is piously to know and to affect the things of God to cleave unto God in Christ to rest upon him for the obtaining of the promises Faith joynes us to God who is our life in whom the lives of our soules are bound up as Jacobs life was bound up in his darling Benjamins Faith filleth the soule with solace unspeakable with peace passing all understanding and with joy everlasting As bloud is in the veines dispersing it selfe into all parts of the body so giving life and heate and continuall nourishment thereunto such is faith in the soule it works upon all the affections it diffuseth and sheddeth abroad in our hearts the love of God in Christ it attracts and draws our spirits to delight in nothing more then in Christ it entertaineth the soule with feasts of fatted things and of wines refined it leadeth it into the wine-cellar it invites us unto those apples and flâ—ggons of pleasure which Christ hath prepared it sweetens the crosse it makes us to rejoyce in tribulation and that with joy unspeakable and glorious it workes in us a childe-like confidence toward God whereby wee approach boldly to him crying Abba Father it carrieth the soule up to heaven and giveth ravishing sights of God and Christ and the joys of eternitie it brings us into communion with God whereby we have most intimate and familiar conference with him it brings us into his bed-chamber into his galleries of love In a word it enlightens justifies sanctifies and saves us for ever because it lays hold on Jesus Christ who is made 1 Cor. 1. 30. unto us of God wisdome and righteousnesse and sanctification and redemption as the Apostle saith O how precious is faith that hath such wonderfull vertues and operations as these how precious also are those graces that flow from it as love and the feare of God and humilitie and patience and the like But above all the rest how precious is Jesus Christ and how highly to be esteemed of who hath bestowed upon us such precious such royall and such rich gifts as these Thirdly Consider likewise the promises Mot. of Christ these are also exceeding great and precious as they be called 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises saith the Apostle I confesse that by promises he meanes the effect of the promises or the things themselves that are promised which are of no small value and worth and therfore the promises themselves are of no little weight and moment This will easily appeare if wee consider The nature of the promiser The antiquity of the promises And the precious things which they containe First God who hath promised is by nature wise and powerfull true and unchangeable God is infinitely wise he hath a profound reach his counsells are very deepe even his foolishnesse is wiser then men as the Apostle saith and he knows wayes beyond our imagination and capacity how to bring about his owne ends and to accomplish his promises He is also almighty to effect and bring to passe his designes he can doe above all that wee can either aske or thinke And againe he is true and cannot lie and therefore he is called the God of Amen by the Prophet Esa 65. 16. And lastly he is unchangeable he cannot repent there is no variablenesse or shadow of turning with him all these are the fulera the props and supporters of the promises on which they stand firme and sure and cannot fall to the ground The saying is Pollicitis dives quilibet esse potest Every man can be rich in his promises even a beggar may be as rich as a King in promises but all the question and doubt is about the performance of them Among men it is frequently thus they are facile and forward in making of promises but they are ignorant of the meanes how to fulfill them or if they know the way yet they want power and abilitie or if they be both knowing and able yet they want a will they have a heart and a heart as the Scripture speakes they pretend what they never intend The children of men are deceitfull upon the ballances or lastly though they know how to be as good as their word though they can doe it yea though for the present they doe really intend what they promise yet Multa cadunt inter ealicem supremaque labra many things fall out between the pot and the lip as the proverb is they are fickle and inconstant well instructed how to play fast and loose unstable as water like Reuben and so their promises prove to be nothing worth perhaps the fault may be in their intellect and understanding though they be wise to day yet after a while they may grow sots and fooles and so know not how to steere their course and to wheele about their purposes or perchance the default is in their hands though they be in possibility of performing their promises to day yet to morrow their armes may be cut off and they are left shiftlesse or if not so yet it may be worse the fault may lie in their affections they may be honest now and after a while dishonest and so say and unsay promise and change their mindes Thus it is with men oftentimes but with God it is not so he knows how to performe his promises he is able to make them good and he is most true and faithfull in all his proâ—essions yea he is ever wise ever powerfull ever true ever the same never altred or changed in the lest measure how precious then and sweet are his promises and how lovely also ought Christ to be by whom we enjoy them Thus much of the nature of the Promiser Secondly Consider the antiquity of the promises The maine and chiefe promise of God is that which concerneth eternall life and this was made at the beginning of the world unto Adam when God said that the seed of the woman should breake the Serpents head yea it was made before the world began Tit. 1. 2. In hope of eternall life saith the Apostle which God that cannot lie promised before the world began Here by the way we learne that the promise being before all time it must needs be absolute and without all condition But let that passe The question is to whom that so ancient a promise was made when there was yet no world nor any men created to receive it to whom did God make it I answer that it was made to him that even then was ordained to be our head and Mâ—diatour even the Lord
furtherances of salvation Adde hereunto that adoption communion with God and with his Saints and assurance of eternall â—lory are all of them the blessed concomiâ—ants of sinne pardoned We recover the Image of God and in some measure the freedome of our wills unto good when our Consciences are washed and our sinnes pardoned We have a continuall feast in our soules and songs in the very night of affliction when our sinnes are pardoned Wee are freed from the spirit of bondage our hearts are strong we are as bold as Lyons and desire nothing more then the presence and comming of the Judge when our sinnes are pardoned Oh what a confluence of all blessednesse and happinesse is there in Jesus Christ if we have him wee are rich we are full we have all if wee be without him all that we have how excellent soever it be is as nothing we are miserable wretched lost and the very worst of creatures all the maledictions and curses of God lie upon us and death when it comes will gnaw upon us everlastingly Certainly Christ must needs be exceeding precious with whom wee enjoy such a world of blessings and without whom wee are so extreamely unhappy The Lord give us to know the things that belong unto our peace Christ procures for us the pardon of sinnes and the pardon of sinnes is not a solitary blessing it comes not alone but with a long traine of good things at the heeles of it Christ therefore that obtaines it must needs be precious and excellent in the highest degree Thirdly it is Christ alone that doth as it were unmask and unvaile the face of God and helps us to such a manifestation and sight of it as our nature is capable of his glory in the absolutenesse and perfection of it no creature can behold When Job had set forth the greatnesse of Gods wisdome and power expressed in his marvellous workes he concludes thus Loe these are part of his wayes but how little a portion is heard of him but the thunder of his power who can understand Job 26. last verse now that thunder of Gods power is the highest degree of it the Apostle expounds it when he saith that God is able to doe above all that wee can either aske or thinke we can aske much and we can thinke more yet wee can neither aske nor thinke so much as God can doe here 's the thunder of his power Zophar also saith that we cannot finde out the Almighty unto perfection he compares it in height to Heaven in depth to Hell in length to the Earth and in breadth to the Sea yea he makes it higher deeper longer and broader then all these And God himselfe tells Moses that no man can see his face and live We may see Jehovah's back-parts but his face that is his absolutenesse and perfection cannot be seen and therefore he is called the invisible God Yet howsoever this doth not a little set forth the excellency and worthinesse of Christ that Revelation which wee have of God we have it by him and hereof wee may see a notable figure in Moses The Lord proclaimed his mercy his patience his goodnesse his Truth and his justice before him these are his backparts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But to come now to the point where was Moses when he had this vision and appearance of the Deity he was in a clift of the Rocke now verily that Rock was a shadow of Christ wee see the glory of God through him per speculum as it were in a glasse Christ is the lively Image of God 2 Cor. 4. 4. He is the brightnesse of his glory and the expresse character of his person Heb. 1. 3. There is no excellency in the Father which is not compleate in the Sonne and by the Sonne we come to know it so saith the Apostle God who hath commanded the Light to shine out of darknesse hath shined in our hearts to give the Light of the Knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. both this expression and that in the Hebrewes before-mentioned where Christ is called the brightnesse of Gods glory are a metaphor taken from the beames of the Sunne As the Sunne is manifested by his owne brightnesse viz. by his beames for wee cannot see the Sunne in Rotâ in his Charret or circumvolution but by his beames so the inaccessible Light of his Fathers glory is revealed tanquam per radios ac splendorem as it were by beames and brightnesse shining most clearely in Christ and the roote and Fountaine of that brightnesse is in Christ's God-head but darted upon us through the manhood according to that testimony Joh. 1. 18. No man hath seen God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seate of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto Beleevers therefore hee must needs bee exceeding precious Thirdly if wee consider Christ in Reas III all his relations either as he iâ— man or as he is Mediator or as he is God wee shall find him in all these to be most precious and excellent First of all as Man he was holy and harmelâ—sse and separate from sinners Heb. 7. 26. a Lambe without blemish and without spot 1 Peter 1 19. The Apostle relates to the Paschall Lamb which was to be so conditioned it was behoofefull that Christ should not onely be man but also a man perfectly holy and righteous else he could not have been a competent and sittâ—ng Saviour yea he had been so farre from satisfying for the sinnes of others that he must have dyed for his owne And besides it was requisite that there should be that beautifull analogy and proportion between him that lost all and him that recover'd all that as Adam who plaid the Bank-rupt was perfect so should the Redeemer be Christ indeed in a certaine place doth turne off from himselfe the appellation of good in a sense of perfection One called him good Master but he replyed why callest thou mee good there is none good but God Matth. 19. 16 17. But why doth Christ doe so was not he perfectly good yes but the other was not ware of his God-head when he cal'd him so he looked upon Christ saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as upon a meere naked extenuated debased man and yet he attributes unto him a more then humane goodnesse and perfection according to the errour of the Pharisees whose Disciple no doubt he was The Pharisees held that even men by a strict observance of the Law might attaine to perfection of Righteousnesse and sanctimony in this life and such a thought no question had this Schollar of theirs concerning Christ so that if wee looke well
the doer of it Genes 39. 22. because they did it by warrant and leave from him or by his dictation and Commandement Againe observe that phrase Ezek. 20. 46. drop thy word toward the South and the like speech is that of Moses my Doctrine shall droppe as the raine my words shall distill as the dew as the small raine upon the tender hearbe and as the showres upon the grasse Now from this phrase of dropping wee may draw an Argument that Christ is the head of all true Prophets and Teachers For look◠as the cloudes from whence the raine descends have not their water originally and natively in themselves but from the Sea and moistned places of the Earth exhal'd and drawne up by the heat of the Sunne so have not the Prophets a Spirit of Prophesie nor any Divine Teachers a faculty of teaching Heavenly and saving Truths of themselves but it is drawne up out of Christ as out of a full Sea of all excellent wisdome and knowledge and convayed into them by the heat and vigour not of their own Spirit but a far higher spirit then theirs viz. the Spirit of Christ Neither may other Prophets goe of their owne heads but by Commission and delegation from him And therefore they have the name of Ambassadors given them 2. Cor. 5. 20. Ambassadours for Christ Christ it is that said goe and teach all nations Christ it is that instituted the Ministry of the word Christ it is that gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers Ephes 4. 11. and hence are those speeches so frequent in the Old Testament heare the word of the Lord the mouth of the Lord hath spoken it the word of the Lord came unto me and the like in which places the originall for Lord is Jehovah and by Jehovah is meant the second person to wit the Lord Jesus the whole administration of things for the good of the Church being committed unto him and hither tends that remarkable passage 1 Sam. 3. 21. The Lord revealed himselfe unto Samuel in Shiloh by the Junius in Loc. word of the Lord that is by Jesus Christ who in the preceding bookes of the Scripture as Junius notes was wont to be called the Angel of the Lord and afterward as he revealed himselfe more cleerely he was called the word of the Lord. But besides the opinion of Junius another place of Scripture doth confirme this interpretation the place is Genes 19. 24. The Lord rained upon Sodome and Gomorrah brimstone and fire from the Lord out of Heaven From this Scripture I gather thus much that as the second person is brought forth acting by way of mediation from the first in point of Rule and Kingdome here so in that place of Samuel he is brought forth acting from him mediately in point of Prophecie although I confesse that considered according to his God-head he did both execute Judgments upon the Sodomites and reveale him-self unto Samuel immediately from himself without any such dependence or subordination Thus you see that Christ is the head and principall of all Prophets being in sundry respects the most excellent this way of all other Secondly consider Christ as a Priest and here also wee shall finde him to be most precious and excellent here is the very heart and strength of all his mediation between God and us indeed in respect of our necessity who must first know our owne misery and the remedy before we can apply the sacrifice of Christ and so be reduced to holy obedience and subjection to the Kingdome of God Prophecie hath the first place in the mediation of Christ after which followes Priesthood and last of all royalty or government But forasmuch as the priestly Office consisteth mainly in suffering of death whereunto we were obnoxious and liable for sinne and could not be delivered without it it plainely appeares that this Office hath the preheminence and upper hand and that it doth promerit as I may say and buy out the other two The Prophecie of Christ could never have opened our eyes neither could his Kingdome have ruled and swayed our hearts unlesse by his Priesthood he had dyed for us I have manifested thy name unto the men saith our Saviour which thou gavest me out of the world thine they were and thou gavest them mee and they have kept thy word Joh. 17. 6. Here wee see are some that have the name of God that is the Salvation of God manifested unto them so that Christ becomes a Prophet to them to enlighten their eyes they be such also as are subject and obedient to the Kingdome of Christ and therefore they are said to keep Gods word but now who be these that are partakers of such graces and choyce blessings illumination and Sanctification verily they be such as God gave unto his Sonne out of the world as that Scripture speaks Now I must tell you that this gift of God is free and properly so called if wee respect the love of God and our selves that partake of it But if wee respect Christ the Mediatour so it is improperly called a gift for God gave his Elect unto Christ conditionally for a price the price of his Life-bloud and hence the Mystery of our Redemption is called a Covenant It is indeed a Covenant of Grace in respect of God who was pleased of his owne accord to find out such a remedy for miserable man and to yeild to it and also in respect of true beleevers who enjoy the benefit of but yet in respect of Christ the Mediatour it is a Covenant made upon termes and conditions to wit his passion his Righteousnesse The Priesthood then of Christ is the most noble part of all his Mediation without this his Prophecie and Kingdome could never take hold of us never doe us any good they whom God gives unto his Sonne out of the world upon Covenant upon tearmes of his suffering and dying they onely have the name of his salvation manifested unto them and they onely keepe his word all others how neere soever they may seeeme to be unto the Kingdome of God and to the marke of salvation yet they fall short of it In the Priesthood then of Christ in that especially lies the latitude and longitude the profundity and sublimity of Gods love toward us and in respect of this especially is the whole Mystery of our redemption by Christ called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnalia Dei the magnificent workes of God Acts 2. 11. But now further to set forth the eminency and dignity of Christs Priesthood and his exceeding preciousnesse thereby let us make a collation and comparison between him and the Leviticall Priests those of Aaron's order First of all in the Leviticall Priesthood there was a plurality of Priests as in Matth. 12. 4. it is said that it was lawfull for the Priests onely to eate of the shew-bread and in the fifth verse that the Priests in
certainly we must needs grant him even by this argument to be very precious and excellent Thirdly Consider Christ as a King and in this also his glory his dignitie and his excellency shines forth most eminently Christ is a King above all other Kings and that in these respects First of all his Kingdome is a spirituall Kingdome he rules over the soules and consciences of men other Kings may subject the bodies and the estates of such as are under them but not their consciences Indeed there hath been usurpation in this kinde but never tolerated and allowed by Christ One and the chiefest of all Babylons merchandize are the soules of men Revel 18. 13. by her curses excommunications pardons purgatory and the like inventions shee hath made merchandize of the soules and domineer'd over the consciences of men Episcopacy in all places more or lesse hath trodden in the same path let the Reformists of these times have a care that nothing be obtruded and thrust upon tender consciences which they cannot beare the heart the soule and the conscience is properly the subject of Christs Kingdome neither will he endure the subjection thereof to any other then himselfe domination and lordship over the soule is a part of his glory which he will not give to another The Church speaks it with indignation that her own mothers sonnes such as seemed to be of her numbers and corporation being inflamed with rage against her made her the keeper of other vines and to neglect her own that is they forced her to serve in part their phansies and pleasures * Mr. Dudley Fenner in his exposition upon the place printed at Middelburgh 1587. while shee abated of her diligence in doing those duties which God required of her Cant. 1. 6. God challengeth the persons of the Israelites as his own servants neither must they be sold as bondmen because he brought them forth out of the land of Egypt Levit. 25. 42. Now the like reason doth the Apostle give why wee should not subject our hearts and consciences to the ordinances of men in matters of religion yee are bought with a price saith he be not yee the servants of men 1 Cor. 7 23. that is doe not mancipate and enslave your consciences to any humane devise in matters meerely spirituall Christ alone is the King and Lord of our spirits his Kingdome is spirituall his Lawes are spirituall his people are spirituall he rules in the Kingdomes of men and meddles in their secular affaires all in order to his own spirituall Kingdome Heathenish people have been tamed and civiliz'd that way might be made for their embracing of the Gospel All the warres of the Nations all their policies and governments all their risings and decayings all the great works that ever were done in the world have tended by degrees at least to the advancement of Christs spirituall Kingdome Christ hath still made them his prudentialls to bring about his own ends The Assyrian first subdued the Nations after him the Babylonian then the Persian and the Grecian followed him but the Roman went farther then them all and when God had thus shaken the earth and the Kingdomes of the world then it was high time for Christ the desire of all Nations to come and the Gospel to be more clearly preached then before I speake this to shew how that Christ mingles himselfe even in worldly agitations and affaires that thereby he may further and set forward his own spirituall Kingdome and it should teach us to rule and steere our course in such things not carnally and grossly as the Heathen doe but spiritually as Christ doth his Kingdome iâ— a spirituall Kingdome so he tells Pilate My kingdome saith he is not of this world Joh. 18. 36. that is saith Mr. Luther he reigneth not according to the flesh and the world but he ruleth and sanctifieth in spirituall and heavenly things as righteousnesse truth wisdome peace salvation not as though all things of this world and even of Hell it selfe were not also in subjection unto him otherwise how could he pâ—eserve us and defend us from them all but because his Kingdome doth not consist either in them or of them Christs Kingdome is in heavenly spirituall things as in binding and loosing of the conscience captivating the affections and subduing the heart in obedience to himselfe and so bringing us by degrees unto glory There be them that tell us of a Monarchicall Kingdome of Christ whereby he shall in proper person reigne a thousand yeares upon the earth before the end and consummation of the world which if it be a truth yet I leave the opinion thereof to be scan'd and disputed of by the judicious Truth and falshood are brought to light by travaile industry and disputation Many shall run to and fro and knowledge shall be increased Dan. 12. 4. Secondly the Kingdome of Christ according to his Mediatorship is a universall Kingdome First Universall it is in respect of all Nations There was given him dominion and glory and a Kingdome that all people and Nations and languages should serve him Dan. 7. 14. The heathen are bis inheritance and the ends of the earth his possession The Monarchs of the world have Psa 2. 8. stretched their Empiers farre Nebuchadnezzars Kingdome in Strabo reached as farre as Spain as Mr. Broughton delivers out of that Author The Persians pierced farther Alexander farther then they and the Romans farther then them all but none of all these subdued the whole habitable as Christ hath done his subjects have been and are to be gathered from the foure winds all over the universe The Apostle speaking of the preachers of the Gospel saith That their sound went into all the earth their words unto the ends of the world Rom. 10. 18. Secondly Christs Kingdome is universall in respect of all sorts ranckes and conditions of men Noahs Arke was a shadow of the Church Now as into that Arke came creatures of every kindes so into the Church which is the Kingdome of Christ are received people of all ages sexes professions and conditions whatsoever if their conditions be such as thwart the laws and ordinances of that Kingdome they are laid downe they are changed in the very act of their reception This Kingdome doth not refuse any that will submit to it but all sorts of people may come and be accepted This is elegantly set forth by the Prophet Esa 41. 19. where God promiseth to plant in the Wildernesse the Cedar the Sitath tree the Myrtle the Oyle-tree the Firre-tree the Pine and the Box-tree together This also is signified by the Net cast into the Sea which gathereth fish of Mat. 13. 47 48. every kinde and so also of every kinde are reserved as good this net is an embleme of the Gospel preached called the kingdome of heaven because it doth forme promove and advance that Kingdome The fish of every sort which the net catches doe declare that people
is also an argument of a faithlesse and unbeleeving soule Phil. 2. 20 21. the Apostle opposes Timothy whom elsewhere he commends for his unfained faith unto such carelesse ones I have no man like minded saith he who will naturally care for your state for all seeke their own and not the things which are Jesus Christs But how doth he meane it did Timothy care for the Philippians as a naturall man No but as one that was by faith implanted into Jesus Christ and so had a new nature and by the motions and inclinations of that new nature he did as indearedly and affectionately tender the good state of the Philippians as parents do naturally care for their children By this Antithesis then or opposition it appeares that those who sought their own privacies and not the things of Jesus Christ had no faith They might perhaps and did in all likelihood make profession of the faith but not regarding the community and publick good of the Saints it is evident that all their Religion was but a vaine empty flourish a meere shukke or shadow without heart without life without truth and substance of grace had they been truly of the body of Christ they would have had more publique spirits and considered others as well as themselves So writes the Apostle The members have the same care one for another 1 Cor. 12. 25. And this was his own practice I please all men in all things saith he not seeking mine own profit but the profit of many that they may be saved 1 Cor. 10. last And in the very same Chapter he gives in precept that no man should seeke his own but every man anothers wealth I confesse that both these sayings of his doe offer some hold for cavill and exception as where he saith that he pleased all men in all things it may seeme that he was then a flatterer and a time-server but yet wee must not so understand it for he intends it no question of his care not to give offence to any as appeares by the context And againe whereas he saith Let no man seeke his owne but every man anothers wealth wee must not conceive that he doth enjoyne selfe-neglect but onely he gives a charge against self-love to wit that no man should so seeke his owne as wholly to neglect the benefit of others and especially their spirituall benefit yet thus it is with many in the world who notwithstanding make a glorious shew of better things let the cause of Christ let his Church and people sinke or swimme t is all one to them like Gallio they care for no such matters Eli's heart trembled when he heard that the Arke of God was taken but let newes of the ill successe of the Saints come to these and it never troubles them they will make some shew of sorrow with their tongues but there is not a whit in their hearts Now certainly here can be no faith T is the right guise of Infidells to call the Church an outcast and to say This is Zion whom no man seeketh after Jer. 30. 17. Josephus * Antiqu lib. 8. c. 2. writes that Solomon was not so intent and earnest in building of his own pallace as he was in the structure of the Temple because the one was for God but the other for Kings Cleane contrary to which was the practise of those that dwelt in their seeled houses and let the house of God lie wast Hag. 1. 4. Doubtlesse where there is such slighting of God and of his people and such intensive care of private concernments there can be no faith As a man beleeves so he cares for the things of Christ Fiftly When men procrastinate and delay their seeking of Christ putting off this great and necessary work from day to day giving the prime the morning and the virginity of their affections as I may say to the world prostituting their precious soules to such base vile and worthlesse thinge this is also a signe of a faithlesse heart and consequently that Christ is little set by Yee cannot serve God and Mammon saith our Saviour Mat. 6. 24. Mammon is a rabinicall word signifying plenty of riches and worldly wealth some say it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude now as Beleevers dilating upon the copious theame of the love of Christ doe as it were lose their hearts and affections in the bottomlesse depth of his unsearchable riches and grace so worldlings doe in like manner ingurgitate and drowne their spirits in the endlesse and unsatiable desire of worldly riches and pleasures and when they thus serve Mammon how can they doe the worke of God to beleeve on him whom he hath seat The lust of the flesh the lust of the eyes and the pride of life that is the inordinate desire of earthly pleasures and riches and honours these are of the world as the Apostle saith and we all know that the world and the Elect are ê regione as wee say diametrically opposite and contrary one to the other and if so then certainly where there are those lusts and inordinate desires there can be no faith for faith is proper to the Elect and therefore it is called the faith of Gods Elect Tit. 1. 1. Neither will it serve the turne for men to say within themselves as many doe that there will be time enough to seeke Christ hereafter for the present it will be best to follow after pleasures and to pursue the world when gray haires and old age comes then 't will be rathe enough to look after God after Christ after grace certainly this is a most desperate resolution for know assuredly that though many seeme to seeke Christ in the twilight as I may say and evening of their lives yet in the upshot and close of all he is not found though men seeme to leave their sinnes when they be old yet for the most part it is not so but rather sinne leaves them for were they young and lusty as they have been they would be as forward to act it as ever Now where there is no seeking nor receiving of Christ there cannot be any faith at all Sixtly When men can sit down contented and satisfied without Christ never misse him never feele the want of him this doth also argue a state of unbeliefe Every true Beleever makes Christ the center and rest of his soule All things tend naturally to their proper place as light things upward and heavie things downward so the nature of faith is to flie up unto Christ who is as I may say the bosome of perfect rest and repose Those that have been most eminent for faith could never endure the absence of Christ they have still borne it very impatiently very eagerly and discontentedly The Church professes her selfe to be sicke of love for him Cantic 2. 5. Davids soule panted after him as the hunted or chased Hart doth after the water-brookes And the people of God say The desire of our
purging a regenerating and a renewing Spirit Lastly This Spirit sealeth our adoption our filiation or son-ship unto us By adoption wee are received into the number of the sonnes of God and by the Spirit of Christ we come to be assured of this prerogative The Spirit of God seales up our salvation and blessed state unto us The Apostle saith That God hath sealed us and given us the earnest of the Spirit in our hearts 2 Cor. 1. 22. He hath given us the earnest of his Spirit for the assurance of our heavenly inheritance The Apostles manner of speaking is taken from the custome of men who to assure and confirme others in the truth of their promises and covenants are wont to set their seale to bills and bonds and such like instruments so God sets his seale to all his promises and to the covenant of grace which he hath plighted with us by giving us his holy Spirit to renew us to imprint his image upon our soules and to beare witnesse within us that we are his children and consequently heires of life and glory everlasting Now this Spirit is expresly called the Spirit of the Son Gal. 4. 6. Because the Holy-Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us Let us now summe up all which hath been said of this gift if Christ hath not withheld his gracious Spirit from us but hath given even that unto us to enlighten us to sanctifie us and to assure us of our adoption and salvation where can we finde greater favour then this and where should our mindes be lifted up into the opinion of any thing more then of Christ Doubtlesse the giver of such a precious gift ought himselfe to be much more precious unto us If wee make great account of the gift much more ought we most highly to esteeme of the bestower of it Lastly Christ bestowes upon Beleevers Mot. 6 precious priviledges and they are many but I will speake onely of these two Accesse to the throne of grace Good successe of our prayers First Beleevers have blessed accesse Let us come boldly unto the throne of grace saith the Apostle that wee may obtaine mercy and finde grace to helpe in time of need Heb. 4. 16. The Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifieth libertie of speech and boldnesse of face when a man intrepidly and undauntedly utters his minde before great ones without blushing without weaknesse of heart without shaking of his voyce without haluccination imperfection and faltring in speech when neither majesty nor authority can take off his courage so as to stop his mouth and make him affraid to speake With such spirits would the Apostle have us to come unto God by prayer wee must come with paresie with confidence of heart and freedome of speech This is a fruite of our accesse to the throne of grace to which doubtlesse the Apostle would never have exhorted us if wee were not blessed with such a priviledge Againe A like exhortation wee have Heb. 10. 22. Let us draw neare with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith that is in stedfastnesse of faith without wavering without doubting The Apostle meanes it of our full assurance of Gods favour and acceptance of our persons in Christ In the Law the high Priest going into the Sanctuary did beare upon his shoulders and in his pectorall or brestplate the names of the twelve Tribes of Israel Now this figures unto us the great love that Christ beares unto his people he hath them alwayes at his heart hee loves them most tenderly and dearely he beares them also upon the shoulders of his mighty protection carrying them a loft out of the reach of all adversary power And he is gone into the heavenly Sanctuary with Vrim and Thummim with the names of his people upon his breast for a memoriall before the Lord continually so that now through his mediation we may draw neare unto God in plerophorie and full assurance of faith nothing doubting but that God will for his sake accept both of our persons and of our prayers Secondly Beleevers have not onely accesse to God but also good successe of all their suites and petitions which they put up unto him Christ by his office of mediation and intercession is an advocate for his people and doth in his own person appeare before God for them he takes upon himselfe their suite and their cause as an Advocate in Law doth his Clients Hence is that exceeding sweet and consolatory promise of the Apostle 1 Joh. 2. 1 2. If any man sinne saith he wee have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins Here is never a word but hath sweetnesse in it Marke I pray first he saith If any man sinne not as though there were some that did not sinne for that this very Apostle beats against expresly in the end of the first Chapter but when he saith If any man he speakes cordiall things he speaks to the heart and comfort of sinners shewing that with God there is no accepting of persons but all without exception of any for exteriour adjuncts and qualities doe finde grace in his fight through Christ this is plainly the inference of the indefinite particle Any Secondly He saith That wee have an Advocate an Advocate is a forensicall word and it signifieth properly one that is called to or assumed as an Assistant as a friend as an helper as an Intercessor such Advocates did guiltie ones among the Greeks and Romans assume to themselves Now such an Advocate is Christ unto us he is our Patron he is our spokes-man he it is that pleadeth our cause for us he it is that by the merite of his expiation doth intreat for us The Devill is called our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Adversary another Law-terme 1 Pet. 5. 8. he lays in hard against us and therefore he is elsewhere called the Accuser of the Brethren and guiltie we are too but Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate and he intreats the Judge for us he implores mercy and clemency for us Thirdly The Apostle saith that wee have an Advocate with the Father with him still at his right hand so with him that he is his own naturall Sonne so with him that he needs but onely shew himselfe for us and without speaking any word wee are accepted At that day namely at that day when I shall be ascended into heaven yee shall aske in my Name saith Christ and I say not unto you that I will pray the Father for you for the Father himselfe loveth you because yee have loved mee and have beleeved that I came out from God Joh. 16. 26 27. In these words Christ bids us not so to depend and hang upon him as to have no confidence in God the Father as if he were angry with us and did not love us Christ is
Christ hath a head most glorious and excellent most splendent and shining as pure as gold This denotes unto us the beautie dignity eminency and government of Christ As gold is of a splendent and durable nature so is the government and dignity of Christ everlasting and durable it is Divine and heavenly and of a glorious extent 2. His locks are curled and black as a Raven verse 11. Blacke and curled locks are a signe of a hot braine and they doe argue quicknesse and dexterity of wit and strength this denotes to us the vigour and strength of Christ and the depth of all his counsels 3. His eyes are as Doves eyes by the streames of waters washed with milke and fitly set verse 12. that is his eyes are pure as Doves so that he cannot behold any evill with the least approbation and they are quick to search all things and they are white as milke in that he doth behold his people in grace and mercy Lastly his eyes are fitly set that is as a Diamond in a ring or as the fiâ—ling stones which were set in the hollow places of the golden Ephod Exod 25. 7. and those stones were called stones of fulnesse because they did fit the hollow places in that golden Ephod In like manner Christ hath steady eyes he is not goggle eyed as we say but his eyes are steady and firme they are as a stone set in a gold ring which cannot be turned out of its place so are Christs eyes evermore guiding his fight to looke perfectly into all things both into the depth of Gods Counsels and into the depth of mans heart and understanding 4. Christs cheekes are as a bed of spices as sweet flowers verse 13. that is he is like a bed of sweet spices or growne plants that serve for persume This denotes and shewes unto us Christs beauty and grace his comelinesse and gravity to all that doe behold him All Christs graces are sweet and his fight countenance hath a transforming vertue in it it makes those that behold Christ to be like unto him while others behold his glory they are transformed into the same Image of his glory from glory to glory 2 Cor. 3. 18. 5. His lips are like dropping sweet smelling myrrhe verse 13. The Lillies are faire and sweet of themselves yet hee addes they dropp pure myrrhe This is to be referred unto the holy heavenly sweet and gracious Doctrine of Christ Honey and myrrhe that is love and mercy grace and goodnesse did flow out of Christs lips so it s said in Psal 45. 1. grace was in his lips Christs heart was a treasure full of all Divine grace and goodnesse then needs must his lips bee sweet yea and farre surpasse in sweetnesse honey and myrrhe 6. His hands are as gold Rings set with a berill or Chrysolite verse 14. The hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for Chrysolite signifieth a precious stone The hands of Christ are set forth with all ornaments and precious stones and shining rings of Gold This denotes unto us not onely the person of Christ but also his actions and workings The operations of Christ are admirable and full of Majesty if we consider them in the course of the creatures in the Sunne Moone Starres in the growth of hearbs and plants so in all the Creation of the world in gubernation in ordering of the event of all things and the like The workes of God are incomprehensible as in Job 9. 12. who shall say unto him what dost thou that is the things which he doth are too high for mans understanding Now as all the government of Egypt went through the hands of Joseph so all the workes of God goe through the hands of Christ The Father hath committed all his Judgements and workes into the hands of his Sonne glorious therefore are the workes which Christ doth performe both in Heaven and in earth 7. His breast or belly is overlaid with Saphires as bright Ivory ver 14. Ivorie and Saphires are precious and beautifull and with these Christ hath his belly overlaid This denotes unto us the bowels and inward affections the tender mercy and pitifull commiserations of Christ toward his Saints and Children 8. His legges are as pillars of Marble set upon sockets of fine gold ver 15. That is Christs wayes are full of Majesty and power and as Marble pillars they are firme and constant having sockets of Gold to sustaine them and to beare up his feet whereby his way is perfect by which hee walkes safely treading downe his enemies under his feet and bringeth glad tidings of peace unto his people 9. His lookes or countenance is as Lebanon excellent as the Cedars ver 15. that is Christ was of a goodly and tall stature like unto the Cedars of Lebanon a goodly Mountaine on the north side of the Land of Canaan This shewes the Majesty and countenance of Christ when he shall plead for his Church and people against their Enemies 10. His mouth or palate is sweet ver 16. this is the same with his lips and shewes how sweet and comfortable how gracious and amiable the Doctrine of the Gospel is this expression is here againe repeated to shew that Christ is better knowne in Sion then in any other place All the workes of Christ are glorious but his Gospel exceeds them all in glory The Gospel is the glasse wherein wee see the glory of Christ more clearely then in any other way therefore the words of Christ are much more sweet to a Beleevers taste then honey or the most sweetest of spices are unto the mouth Lastly Christ is precious and amiable in his whole selfe yea he is altogether lovely ver 16. that is Christ is lovely in generall and he is lovely in particular he is lovely in all parts and altogether yea he is altogether lovely As if the Church should have said what shall I say more of my beloved he is all over and altogether lovely Christ was lovely to God to Angels to Saints hee was lovely in his nature and person in his Offices and graces yea he is all over lovely he is wholly delectable The Church having thus described her beloved shee concludeth with an exclamation this is my beloved and this is my friend oh daughters of Jerusalem this is he that I sought with so much diligence and for whom I was sick of love this is he that shall have my best affections in whom I desire to glory in this is my friend oh yee daughters of Jerusalem In the next words wee may take notice of the effect that this commendation of Christ hath upon the daughters of Jerusalem Whether is thy Beloved gone oh thou fairest among women whether is thy Beloved turned aside that wee may seeke him with thee The daughters hearing such a high commendation from the Church of her Beloved hearing of his riches and glory and of his beauty and excellency she is enflamed with a desire to seek Christ also