into Prison whence there is no redemption until we have paid the utmost farthing which can never be Matth. 5.26 Now sinner wouldst thou have thy Debts paid thy Sins Pardoned and thy Soul freed from the danger of those Arrests then give up thy self to Christ in a Marriage-Covenant O this is the only way to discharge all Christ sayes to Justice concerning all his Spouscs as Paul sometimes did to Philemon concerning Onesimus If he hath wronged thee or oweth thee any thing put that upon my account So sayes Christ to God concerning thee immediately upon thy close with him Father if this Soul hath wronged thee and oweth thee any thing place it on my account I have taken all his Debts upon me I 'le be responsible to thee for all Father this Soul I bled and dyed for this Soul I was made sin and a curse for whereby thy Justice is fully satisfied let him therefore be discharged O Soul how should this draw thee to Christ Canst thou be content to lie under so great a Debt And is it a small thing to thee to be in danger of so terrible an Arrest as that of Justice which we have spoken of is Suppose a man owed ten thousand pounds and had nothing wherewith to pay and he saw himself in danger every moment of being cast into Prison how sad wouldst thou look upon his case to be and how gladly thinkest thou would he embrace an offer from any to discharge him from all Soul thy case is ten thousand times more sad and how gladly shouldst thou embrace the Lord Jesus who would and who alone can discharge all for thee In short we read of Spirits already in Prison 1 Pet. 3.19 Justice has already clapt its Arrest upon thousands and ten thousands and lodg'd them in the Prison of eternal darkness and what canst thou expect from it but to be dealt with in the like manner speedily unless thou closest with Christ as thy Righteousness to make satisfaction for thee His Righteousness is such as makes a full satisfaction and is every way answerable to the strictest demands of Law and Justice and by it he being closed withal by thee all thy Debts are paid at once II. He supplies all their Wants and makes blessed provision for them 'T is the part of an Husband to supply the wants of his Wife and to make provision for her And this Christ does for all his Spouses he supplies all their needs according to his riches in glory They have Wants and he has Fulness they have Needs and he has Riches and he brings his Fuiness to their Wants and freely communicates of the one to the other Truly we are full of Wants of all sorts Wants in the Soul and Wants in the Body We are poor and miserable and blind and naked Rev. 3.17 Yea our Wants are such and so prinching upon us that with the Prodigal we are even perishing with hunger Luke 15.17 Even the Saints themselves are a poor and needy people full of wants Isa 40.17 Now how shall these Wants be supplyed Only by Christ and do but close with him and he will supply all plentifully Liet it be but a day of Espousals between Christ and you and all your Wants are supplyed for ever The truth is Christ is all He is the great All as one calls him Heaven and Earth Time and Eternity Grace and Colory are all in one Christ He supplies the Spiritual Wants of his Spâ—â—ses Do you want Life He that hath the Son bath Life 1 Joh. 5.12 Do you want Grâ—oe Close with Christ and he will give you Grace abundance of Grace John 1.16 Do you want Peace Close with Câ—wisti and he will give you Peace John 14.27 Do you want Strength and Righteousness Rightteousness for Justification and Strength for Sanctification and Obedience Close with Christ and he will supply you with abundance of both Isa 45.24 Do you want Joy and Consolation Close with Christ and he will in due season fill you with joy and consolation he will comfort your hearts 1 Thes 2.16 17. He supplies all the outward Wants also of his Spouses and that so as that they want no good thing Psal 34.10 They want no outward good thing but what the want thereof is better for them than the enjoyment of it would be True they may and often have but a little of outward Comforts but yet then they have much in a little much Love much Blessing much of Christ and the Covenant And therefore a little which they have is said to be better than the riches of many wicked Psalm 37.16 Besides wherein they are cut short in Temporals Christ often makes it up to them in Spirituals They are poor in this World but rich in Faith Jam. 2.5 They have not much of the Streams it may be but they have the more of the Fountain more love and the sweeter communion with Christ In a word what-ever either Heaven or Earth affords so far as they need it they shall have it The Lord will give Grace and Glory and no good thing will he withhold from them that walk uprightly Psal 84.9 O who would not close with this Christ Soul why standest thou off from him Is there any can supply thy Wants but he Is there any can give thee Life and Peace and Pardon and Righteousness and Salvation but he Or hadst thou rather die in thy Wants than come to this Fountain to be supplyed Hadst thou rather perish in thine own poverty than come to this Treasury to be enriched III. He heals all their Wounds and cures all their Maladies He is a Physician to his Spouses and such a Physician as that though the Wound be never so deep and the Disease never so desperate yet he never fails to work the Cure for them O how should this allure us to him We my Beloved have our Wounds as well as our Wants we are full of Maladies and Diseases of Soul The truth is from the sole of the foot to the crown of the head there is no soundness in us Isa 1.6 The Saints themselves have their Wounds yea wounds many times that stink and are corrupt as David speaks Psal 38.5 Indeed they are apt to get fresh Wounds every day Wounds in their Grace and Wounds in their Peace Wounds in their Comforts and Wounds in their Consciences Wounds that smart sorely and which many times bleed as if they should bleed to death of them Well but Christ heals all their Wounds and do but close with him in a Marriage-Covenant and he will heal all thine too who ever thou art He is that good Samaritan that has Oyl and Wine his Blood and Spirit to pour into the Wounds of his People for the healing of them By his stripes we are healed Isa 53.5 His Blood and Spirit are a sovereign Balm which can heal the deepest Wounds and deadliest Discases His Spouses find it so He restoreth my Soul sayes David Psal 23.3 His Soul was
became of no Beputation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Se câ—acuavit omm glâ—rria i.e. Christas gloriam illam majestatem in qua câ—at apud patram ita ab diderit in forma servi ut eaâ—s se penitus evaâ—â—ssâ— visissit Zanch. in Loc. Fallus quod non crat matens quodeâ—at Her as the Greek is he emptied himself to wit of his glory his glory was veiled and clouded hereby the glory of his God-head was Eclipsed 't is true indeed his Godhead was not hereby lost or laid aside no he was as much and as truly God after his Incarnation as he was before he did not cease to be God by becoming Man but as one of the Ancients expresses it he was made that which he was not and yet remained that which he was he was made Man yet so as that he still remained to be God but though his God-head was not lost or laid aside hereby Carnis humilitas sait instar veli quo Divina majestas tegebatur Calo. yet hereby was the glory of it veiled and lost for a time and he was not content to have it so oh how great a condescention was this oh for him that was God God equal with the Father to become Man to cover himself with the course Veil of our Flesh and be content for so long a time to lose the glory of his Deity which was infinitely dear to him and all this to make way for an Espousal between himself and poor Sinners what self-abasement was this and how should it encourage Souls to look after an Espousal to him 2. He not only became Incarnate but also freely bled and dyed in order hereunto which is a further discovery of his heart herein being sayes the Apostle found in fashion as a Man he humbled himself and became obedient unto the death even the death of the Cross i. e. to the most formidable Death a Death of pain a Death of shame an accursed Death Pâ—il 2.8 Hence also 't is said that he gave himself an Offering and a Sacrifice to God for us Eph. 5. 2. Yea not only did he bleed and suffer and dye but he did all freely and with much readiness and enlargedness of Soul hence he is said to have powred out his Soul unto Death Isa 53.12 Voluntariè scipsum in mortem tradidit Musc in Loc. He seemed in an holy manner prodigal of his Life in the case he thought neither Blood nor Life nor any thing too much for them Oh! how much does this argue his heart to be upon the business It spake Jacob's heart to be much set upon Rachel to have her to Wife that he could be content to undergo so much hard Service for her as he did even seven years Service Jacob 't is said served seven years for Rachel yea and they seemed unto him but a few days for the Love he had to her Gen. 29.20 So surely it argues Christs heart to be much set upon an Espousal with Sinners that he was content not only to serve but even bleed and dye for them in order hereunto Oh Sirs behold and wonder Christ comes from Heaven quits his Throne leaves the bosome of his Father in which he had with insinite delight lain from Eternity behold and wonder the Lord of Life dyes the God of Blessing was made a Curse The infinitely beloved Son treads the Wine-press of the Father's wrath Heaven descends into Hell glory veils and Eclipses it self under shame and ignominy the infinitely holy one is made sin and all this to redeem and redeeming Espouse poor Sinners to himself and is not his heart upon the business think you And has he not Love for them Oh be not saithless but believing 2. Such is the heart of Christ and so set upon an Espousal with Sinners that he condescends sweetly to woo them and solicit them for their Love and acceptance of him Should you see a Man with all carnestness and importunity wooing a Virgin and making Love to her following her from day to day with renewed offers and sollicitations you would conclude his heart was much set upon an Espousal with her And is it not thus with the Lord Jesus towards poor Sinners Does he not woo them and make Love to them and that with all earnestness and pressing importunity following them with renewed offers and sollicitations from day to day Now he meets them in this Ordinance and there he woos them and makes Love to them anon he meets them in that Ordinance and there woos them and makes Love to them now he sends his Ministers and by them woos them and makes Love to them anon he sends his Spirit and by him woos them and makes Love to them thus he is every way and upon all occasions wooing them and in his wooing of them How earnestly does he call and invite them to himself 't is not a cold offer or a slight motion onely that he makes to them but he moves and offers calls and invites with all earnestness and importunity Hoe every one that thirsteth come ye to the Waters come ye yea come Isa 55 1. and again the Spirit and the Bride say come and let him that is a thirst come Rev. 22.17 How vigorously does he plead and expostulate the business with them Christ does not onely call and invite but he also pleades and expostulates with sinners in the case and that in the most winning way and with the most weighty arguments that possibly may be Hâ—eâ— every one that thirsteth come unto the waters wherefore do you spend your Money for that which is not bread And your labour for that which satissieth not incline your ear and come unto me hear and your souls shall live and I will make with you an everlasting Covenant even the sure mercies of David Isa 55.2 3. And again turn ye turn ye whâ— will ye dâ—â— O house of â—srael Ezek. 33.11 I have no pleasure in your damnation but had rather that you would come unto me and live why will you dye is not lise better then death is not Heaven better then Hell is not my love better then a Lust are not the Pleasures of any Presence and at my right hand which are for evermore better then the pleasures of sin which are but for a seasor a short season why will you dye is there â—oâ—b 〈◊〉 in Gilâ—ed is there no Physsitian there am not I able to save you to the uttermost and are not my Arms wide open to receive you have not I dyed for that very end that you might live look here 's my Blood here are my Wounds behold me in the Garden and see me bleeding there for you behold me upon the Cross and see me bleeding yea bleeding to death there for you and then see if you can find in your hearts to refuse me any longer In short would you not lose all your cost and all your labour would you enjoy good the best good the most sat is
Union III. Sweet and lasting Communion IV. Strong and ardent Affection V. Mutual rest and complacency for ever I. This Espousal or Marriage-relation between Christ and Believers carries in it free and cordial Donation a giving of themselves each to other In Marriages or Espousals the Parties give themselves each to other the Husband gives himself unto the Wife and the Wife by way of return gives her self unto the Husband they consent to take each other in that relation and accordingly do give up themselves each to other So in this Spiritual Espousal or Marriage-relation between Christ and his People there is a giving of themselves each to other they consent to take each other and accordingly do give up themselves each to other Christ on the one hand gives himself unto the Soul I will be thine sayes he to the Soul thine to love thee thine to save thee thine to make thee happy in me and with me I with all my Riches and Treasures will be fully and for ever thine I will be for thee that is the language of his Espousing Love unto the Soul Hos 3.3 And oh how sweet is this Language What can Christ give to poor Souls like himself In giving himself he gives the best Gift that either Heaven or Earth affords In giving himself he gives Life he gives Peace he gives Grace he gives Righteousness he gives the favour of God he gives Heaven he gives all Oh sweet Gift On the other hand the Soul by way of return gives himself to Christ I will be thine sayes the Soul to Christ I will be for thee and not for another Hence 't is said They gave themselves to the Lord 2 Cor. 8.5 they freely and willingly yeelded up themselves to Christ to be his and his for ever Sweet Jesus such as I am and have I give to thee I am a poor a sorry Gift sayes the Soul infinitely unworthy of thine acceptance my best is too bad my All is too little for thee but seeing 't is thy pleasure to call for and accept of such a Gift at my hands I do with my whole Soul give up my Self my Strength my Time my Talents my All for ever to thee And though the truth is this be a sorry Gift yet you little think how pleasing how grateful it is to Christ and what a value he puts upon it You have the whole of this owned and asserted by the Spouse Cant. 2.16 My Beloved is mine and I am his II. This Espousal or Marriage-relation between Christ and Believers carries in it near and intimate union In Marriage there is a very near union and conjunction between the Parties As they give up themselves each to other so they become one each with other They are no more twain but one flesh Mat. 19.6 So in this Espousal or Marriage-relation between Christ and Believers there is a very near union and conjunction between them they two are made one and thus the Apostle sets forth the Marriage between Christ and them Ephes 5.31 32. For this cause shall a man leave Father and Mother and shall be joyned unto his Wife and they two shall be one flesh This is a great Mystery but I spake concerning Christ and the Church that is I speak of the Marriage-relation which is between Christ and the Church which consists in union Hence also Believers are said to be joyned to the Lord and to be one Spirit with him 1 Cor. 6.17 So that espousing to Christ and being joyned to Christ are all one The truth is herein lies the very soul and substance of this Spiritual Marriage viz. in a spiritual union between Christ and the Believer though Christ and the Soul were two before two that were strangers each to other yet in this Marriage or Espousal they become one and so one as that all the World can never make them two again never dissolve this union * Sponsi sponsae usitatâ at omnium jucun dissâ—â—â Metaphâ—râ unio spiritualis inter Christum â—â— Ecclesiam piamque an mam exprimitur Gles Rhe. sac By this usual but of all others most pleasant Metaphor of a Bridegroom and Bride as a learned Man hath observed is expressed and set forth the Spiritual Vnion that is between Christ and the Church Christ and every Holy Soul And this Union is a full Union an Union between the whole Person of Christ and the whole Person of the Believer the whole Person of Christ is united unto the Believer and the whole Person of the Believer is united unto Christ Neque anima nestra sola cum solâ Christi animâ neque care nostra sola cum solâ Christi carne sed tota cujusque fidelis persona cum totâ Christi personâ conjungitur Zanch. Neither is our Soul alone saith a Learned Man joyned with the Soul of Christ alone nor is our flesh alone joyned with the flesh of Christ alone but the whole Person of every Believer is truly joyned with the whole Person of Christ 1. On the one hand the whole Person of Christ is united to the Believer the Believers union with Christ is neither with the Divine nor Humane Nature considered apart but it is with the whole Person consisting of both Natures and indeed else they could not be said to be united to Christ for neither of the Natures considered apart is Christ We cannot say that the Divine Nature is Christ or that the Humane Nature is Christ but Christ is both the Divine and Humane Nature God-man in one Person Buchan Institut Theol. loc 2. Christ saith a Learned Man is not a Name of either Nature but of the Person consisting of both Natures together with his Office Besides were we united only to one Nature and not to the whole Person of Christ what would our Union avail us Surely it would be vain and ineffectual Were we united to the Humane Nature only and not to the Divine then to be sure our Union must be ineffectual For Christ himself tells us That it is the Spirit which quickeneth the flesh profiteth nothing John 6.63 That is as judicious Interpreters expound it the flesh or Humane Nature of Christ considered alone and without the influence of the Divine availeth nothing to Souls as to their spiritual or eternal good Nor indeed can the Humane Nature of Christ without the Divine give Grace or any spiritual good thing On the other hand were we united to the Divine Nature alone and not to the Humane then our Union would be as ineffectual for how full soever the Divine Nature is of Grace and Life in it self yet nothing can thence be derived and communicated to us but by and through the Humanity And indeed as the Humanity profiteth nothing without the Divinity so I may say the Divinity will profit us nothing without the Humanity Hence it is that Christ so often speaks of eating his Flesh and drinking his Blood and withal asserts the necessity thereof in
does not make a naked ender and revelation of Christ onely to the Soul for that were not enough but he withal gives him a secret touch whereby he is made to breath and long after Christ to move a little Christward He drops a little Myrrhe upon the handle of the Lock as it were whereby he is drawn out in holy Longings and Breathings after sweet Jesus as you know the case sometimes was with the Spouse Cant. 5. beg and this the Scripture calls an hungring and thirsting after Christ and has a blessedness annext to it Mat. 5.6 and frequently else-where Yea such is that secret touch which in and with those tenders and revelations of Christ the Spirit of God gives the Soul as that like that of the Loadstone to the Needle which sets it a trembling and will not suffer it to rest till it stands fully pointed Christward yea till it finds it self in the very bosom and imbraces of that Beloved 't is indeed such as by degrees makes the Soul sick of love and longings after Christ Cant. 5.8 and he cries out for Christ as Rachel sometimes did for Children Give me Children said she or else I die So give me Christ sayes the Soul or else I die I perish and that for ever In a word nothing but Christ will satisfie him send him to the Creatures send him to his own duties and services send him to his highest accomplishments and attainments and without Christ they will not do yea all these he accounts but as dung as dogs-meat that he may win Christ Phil. 3.8 Indeed Heaven and Earth with all the fulness of both are nothing to him without Christ and an union with Christ his language now is O Christ Christ above ten thousand Worlds O that Christ were mine O that I had union with him Oh that I were in his imbraces Oh how happy are they that are married to him and how happy should I be could I call him mine This I say is his language and when once it comes to this then things work well indeed then the Match is in a good forwardness there being but an hairs breadth as it were between Christ and the Soul Therefore IV. The Soul being thus inclined Christ-ward and drawn forth in holy Longings after Union and Communion with him Sicut Christus per Spiritus sui communieationem sesâ— nobis unit sic nos per fidem illi adglutinamur c. the Spirit of God comes and enables him to believe he carries the Soul to Christ in a way of believing whereby he actually closes with him and is espoused unto him For my Beloved 't is Faith which ties the Marriage-Knot and makes up the Marriage-Union between Christ and us Hence Christ is said to dwell in our hearts by Faith Ephes 3.17 Christ's dwelling in our hearts notes the nearest Union and Communion between him and us And how comes he thus to dwell in our hearts why by Faith by our believing on him Edis Christum non dente sed fide Aug. Hence also Christ tells us That he that eateth his flesh and drinketh his blood dwelleth in him and he in him Joh. 6.56 By eating Christs Flesh and drinking his Blood is meant our believing on him and so he himself expounds it for he makes eating and drinking of him and believing on him all one throughout that Chapter Now sayes he He that eateth my flesh and drinketh my blood dwelleth in me and I in him that is he has the nearest Union and Communion with me 't is Faith then you see that unites and so espouses us to Christ Faith gives Christ an inlet into the Soul and it gives the Soul an inlet into Christ and so they are made one and married together By believing we consent to take Christ and actually do take him for our onely Head and Husband for ever and so the Match is made up between him and us Nos per fidem in nobis a Spiritu sancto excitatam in hoc cum Christo conjugium consentimus Zanch. in Thes de conjugio Spirituali We by Faith says a learned Man wrought in us by the holy Spirit do consent unto this marriage with Christ Christ as you heard before consents thereunto as God he consented hereunto from all eternity and as Man he consents hereunto in time For Filii voluntas duplex est una divinae altern humanae naturae â— utraque auâ— tem voluit viilt hoc conjugium cum electis una voluit ab aeterno altera in tempore quae nunqâ—am mutatur Id. Ib. as Divines observe Christ hath a double Will his Divine and Humane with the first he consented to this Espousal from eternity with the second he consents hereunto in Time and never changes therein Now as Christ gives his consent so we also must give ours which we do by believing in him by which therefore the Match is made up between him and us Now there is a three-fold Act of Faith which the Spirit of God works in the Soul whereby he more especially closes with Christ and is espoused unto him made one with him in a Marriage-Covenant I. An Act of Choice or Election II. An Act of Trust or Dependance III. An Act of Resignation or Subjection I. An Act of Choice or Election In the Act or Work of Believing the Soul is by the Spirit of God made solemnly and deliberately to chuse Christ as his only Head and Husband his Lord and Saviour being thus offered to him in the Gospel Choice or Election as the School-men tell us is an Act of the Will whereby it pitches upon some one thing and prefers that before all others in order to such or such an end Accordingly we may conceive of this Act of Faith we are speaking of It lies thus the Will is by the Spirit of God sweetly and powerfully determined upon Christ preferring him for an Head and Husband a Lord and Saviour before all others It singles him out as it were from all others whether persons or things in Heaven and Earth and imbraces him as the best Husband the best Saviour the best Lord There are others which make love to him and tender themselves to his embraces as Sin Self the Law the World with its inticements but he passes by all yea rejects all with loathing and indignation and pitches upon Christ as infinitely best saying to him I will have none in Heaven but thee and there is none upon Earth that I desire in comparison of thee This the Scripture calls sometimes a laying hold upon Christ Prov. 3.18 Sometimes a receiving or imbracing of Christ Joh. 1.12 'T is true in the Work of Faith Christ is and must be received into the understanding but he is most properly said to be received into our Will and Affections Christ in the Gospel is revealed and offered to the Soul with all his Riches Fulness and Perfections he is tendered to him as a full a mighty and uttermost Saviour
is in them John 2.24 25. He knows the State the Spirits the Frames the Thoughts the Ends the Counsels the Wayes the Wants the Burthens the Temptations of all In a word he is infinite in Wisdom and Counsel and he knows perfectly as how to promote his own Glory so how to defend save and comfort his Spouses and carry on their happiness in the best way O who would not have such an Husband Soul if thou reject him know that his Wisdom will fight against thee and he does know how to damn and destroy for ever V. Are you for Beauty That takes with most for this none like Christ For Beauty and Comeliness he infinitely surpasses both Men and Angels We read of Moses that he was exceeding fair and of David that he was ruddy and of a beautiful countenance and Josephus reports of the one of them that all that saw him were amazed at and enamoured on his beauty O but what was their beauty to Christs Were their beauty and with theirs the beauty of Men and Angels put together it would all be nothing to the Beauty of Christ Not so much as the light of a Farthing-Candle is to the light of the Sun at noon-day He is Beautiful and Glorious Isa 4.2 Was Moses fair Christ is infinitely more fair He is fairer than the Children of Men Psal 45.2 And had you an eye to behold his Beauty you could not but be amazed at it and enamoured on it Was David ruddy and of a beautiful Countenance See what the Spouse says of Christ Cant. 5.10 My Beloved is white and ruddy the chiefest of ten thousand which notes the perfection of his Beauty and therefore she concludes all with this having spoken of the Beauty of his several parts He is altogether lovely vers 16. or he is all loveliness as if she should say What do I do there is no end of his beauty and amiableness there is nothing in him but what is lovely and there is nothing lovely but what is in him neither is there any thing in the whole Creation that has beauty and amiableness enough in it to be a shadow and resemblance of his beauty and amiableness O fair Sun sayes Rutherford and fair Moon and fair Stars and fair Flowers and fair Roses and fair Lillies but O ten thousand thousand times fairer Lord Jesus Alas I have wronged him sayes he in making the comparison this way O black Sun and Moon but O fair Lord Jesus O black Flowers and black Lillies and Roses but O fair fair ever fair Lord Jesus O black Heaven but O fair Christ O black Angels but O surpassingly fair Lord Jesus In short Divines observe that there is somewhat in Christ more amiable than Salvation and indeed there are those Heart-indearing Beauties those Soul-ravishing excellencies in the person of this Beloved that are unspeakably beyond Salvation it self He is the brightness the lustre the shining forth of his Fathers Glory Heb. 1.2 O who would not be ravished with and enamoured on his Beauty A small sight and report thereof set the Daughters of Jerusalem a seeking after him Cant. 6.1 And shall it have no influence upon you to draw and allure you to him Does one so fair and beautiful make love to such black and deformed Creatures as you and I are and shall we refuse him Shall we reject this lovely Lord O that his Beauty might enamour us VI. Are you for Love as well as Loveliness for a sweet kind loving Disposition This is desirable to all for this also none like Christ He is of a most sweet loving tender affable Disposition He indeed is love it self kindness it self Deus est totus amor totus amabilis et totus amans nostri Dix tenderness and compassion it self God is love 1 Joh. 4.16 His love to his Spouses has all dimensions heights breadths depths lengths in it Yea it passes Knowledg Mensuratione isthac dilectionis illius immensurabilitatem immensitatem indicat Apostolus Glas Rhet. Sac. Ephes 3.18 19. which shews the immensity and unmeasurableness of his love as if he should say of it 't is higher than Heaven and deeper than the Sea 't is broader than the Orb of the Earth and longer than all Time during throughout Eternity yea and it passes Knowledge There are two things which exceed our knowledge our Sins and Christs Love the one is almost the other is altogether boundless and bottomless Though a man has never so many accomplishments to commend him yet if he be of a rough crabbed soure disposition this renders him unacceptable for such a Relation But to all his other perfections Christ has this added That he is infinitely loving as well as lovely and of a most kind tender disposition to his Spouses Hence we read in Scripture of his Love his Kindness his Meekness his Gentleness and the like all noting the admirable sweetness and amiableness of his Disposition he wept over his very enemies even them that finally refused him Luk. 19.41 42. Yea he had a kindness for his Murtherers and prayed for them and that whilst they were murthering of him yea and his Prayer carried many of them to Heaven Luke 23.34 O what love what kindness their must he have for his Spouses He that has love for Enemies and such love what must he have for his Friends 'T is a sweet gloss which one of the Ancients has upon the place last quoted Pater ignosce illis O Verbum summi Patris Verbo conveniens orat non solum pro persequentibus calumniantibus sed etiam pro occidentibus sed Pater inquit q. d. Per dilectionem Paternam qua unum sumus supplico tibi ut exaudtas me pro his occisoribus meis ignoscendo agnosce Filii tui amicitiam ut inimicis ignoscas Bern. de pass Dom. Father forgive them they know not what they do This sayes he is a Word becoming the eternal Word the Word of the eternal Father he prayes not onely for his Persecutors and Reproachers but even for his Murtherers improving all his interest in his Father for them saying in effect Father I intreat thee by that fatherly love thou hast for me and by which we are one hear me for these my Murtherers in forgiving of them own the love of thy Son that thou mayest pardon his enemies O what kindness does this argue In a word his love is as an Ocean which has neither brim nor bottom neither can he but be kind to his The Law indeed of kindness as 't is said of the good Wife Prov. 31.26 is in his lips yea and in his heart and carriages too all being full of love Oh! that his love might draw you Surely no love like his love none so full none so free none so sweet none so fruitful none so ravishing none so lasting his love where he loves never fails nor can it ever be broken off Who shall separate us sayes the Apostle from the love of
their tribulations 2 Cor. 1.4 5. The truth is their sharpest Afflictions are but to prepare them for his sweetest Consolations and indeed he therefore oftentimes afflicts them that he may manifest his Love and minister Consolations to them according to that of Hosea 2.14 I will allure her into the Wilderness and there will I speak comfortably to her and indeed as strong Consolations often times prepare for great Afflictions so great Afflictions usually make way for strong Consolations Afflictions sayes a worthy Divine is the Air in which Christs love especially breaths and Christ and the Cross sayes he are sweet company This viz. Christs love and presence with his People in their Afflictions is what turns their night into day their darkness into light their pains into ease their sorrows into joys their losses into gains yea and Death it self into Life Though I walk through the valley of the shadow of death yet will I fear no evil because thou art with me Psal 23.4 It turns a Prison into a pleasant Pallace yea it turns a fiery Furnace into a delightful Walk as in the case of the three Children and this experienced Souls find O how sweet are Afflictions when Christ and his love come with them 2. By sanctifying their Afflictions to them and working good to their Souls out of all Sanctifyed Afflictions are sweet Afflictions they meet with Afflictions but Christ gives them the sweet Fruit and a blessed issue of them makes them all work together for good to them according to that great Oracle Rom. 8.23 All things shall work together for good to them that love God By these he proves their Graces and improves their Experiences he makes them all to be as the Gibeonites sometimes were to the Congregation of God as so many hewers of Wood and drawers of Water to their Faith to their Comforts to their Holiness on Earth and Happiness in Heaven The Faith of this sweetned all Jobs great and heavy Afflictions to him When I am tryed sayes he I shall come forth as Gold Job 23.10 Hereby he tryes their Faith which is better than Gold 1 Pet. 1.7 Hereby he refines them and purges away their dross from them Behold I have refined thee but not with Silver I have chosen thee in the Furnace of Affliction Or as you may read it I have made a choice one of thee in the Furnace of Affliction Isa 48.10 Hereby he makes them partakers of his holiness Heb. 12.10 By this he purgeth away their iniquity and taketh away their sin Isa 27.9 In short hereby he humbles them and seals instruction to them hereby he weans them from the World draws them nearer to himself quickens their hearts in his good wayes and raises them up to higher strains of Grace and pitches in Holiness then they were got up to before Yea hereby he increases their Revenue of Glory and adds to their Crown in Eternity Our light Afflictions which are but for a moment sayes the Apostle work out for us a far more exceeding and an eternal weight of Glory 2 Cor. 4.17 Thus he sanctisies all and O how doth this sweeten all Here is a Cross 't is true may the Soul say but by this Cross Christ does crucifie me to Sin and the World he weans me from the Creature sets me a longing after Heaven and so long welcome Cross how heavy soever Here is an Affliction 't is true and 't is an heavy one but by it Christ proves and brightens my Graces and that sweetens all O what owe I sayes Rutherford to the File and Hammer of my sweet Lord Jesus He hath taught me more sayes he by my six months imprisonment then ever I learnt in my nine years past Ministry Luther was wont to say three things made a good Minister Temptation Affliction Supplication The same also conduce much to the making of a good Christian And indeed 't is seldom that ever a Soul comes to any eminency in Grace until he has been exercised with sanctified Afflictions and Temptations And doubtless there is many a Soul who may and must say That next to Christ his Afflictions have through his Grace and Blessing been his best Mercies O how should this draw Souls to Christ and allure them into a Marriage-Covenant with him Poor Soul it may be that which keeps thee from Christ is the fear of what Afflictions thou mayest meet with in his wayes But know 1. thou mayest meet with Affliction yea first or last thou wilt assuredly meet with Affliction though thou never closest with Christ Alas wicked men and unbelievers meet with Troubles and Afflictions and that even in this World oft-times However to be sure at last they will have a full Cup yea the very dregs of God's Wrath ponred out unto them They will meet with and fall under soret and more dreadful Afflictions then any thou canst meet withal in the way and for the sake of Christ for pray consider is there any Trouble any Affliction thou canst meet withal for Christ like to this for a man to die in his sins to be separated from God for ever to have infiniteness and eternity combined against thee Is there any Trouble or Affliction like to the torments of the Infernal Pit and being the object of infinite Wrath for ever and yet this will be the lot at last of all that close not with Christ in a Marriage-relation 2. What ever Afflictions thou mayest meet withal in the way of Christ closing with him he sweetens all for thee and that so as that thou wouldest not have been without them for a World Oh scare not at the Cross but close in with Christ VI. He subdues all their enemies for them True the poor Saints and Spouses of Christ are beset with Enemies on all hands they have many Enemies and mighty Enemies Enemies within and Enemies without and all in a confederacy against them to destroy them to destroy their Lives to destroy their Graces to destroy their Peace and Comforts to destroy their Souls and Happiness for ever all like so many roaring Lyons seeking to devour them Well but Christ who is their Captain as well as their Husband subdues and conquers all for them and first or last makes them to set their feet upon their necks and triumph over them He makes them Conquerors yea more than Conquerors over all Rom. 8.37 He makes them so to conquer them as sooner or later to gain by all their conflicts and oppositions Indeed Christ has already conquered all his Peoples Enemies for them The Saints have five great Enemies Sin Self the World the Devil and Death and Christ has long since conquered them all for them and by degrees brings them into the joyful triumph of that conquest 1. He has conquered Sin for them He by being made Sin hath obtained an eternal victory over Sin for all his People Sin is the Saints great Enemy 't is that which wars against their Souls Rom. 7.23 1 Pet. 2.11 And
Faith passes to the God-head Neque ad Christum Deum unquam perveniet qui heminem negligit And as a great Divine speaks he that comes not to Christ as man shall never come to him as God The truth is Faith cannot deal with God immediately but as God cloath'd with our nature 4. View and apprehend him in his office of Mediatorship The Gospel reveals and propounds Christ to our Faith in his Office it propounds and reveals him as Christ as the true Messiah and Saviour of the World as one seal'd sent and anointed by the Father for the redemption of lost Souls and thus also should Faith eye and apprehend him So also did Peter's Faith apprehend him Thou art Christ sayes he the Son of the living God Mat. 16.16 Hence we read of believing that Jesus is the Christ 1 John 5.1 Hence also Christ tells the Jews If ye believe not that I am he ye shall die in your sins John 8.24 If ye believe not that I am he i. e. that I am the Messiah the Christ the Saviour that was promised O! Faith is short of that notion it should have of Christ unless it thus eyes him in his Office 5. View and apprehend him in his infinite ability and sufficiency for the discharge of his Office The Gospel reveals and propounds him to our Faith as one able to save to the very uttermost and accordingly should our Faith eye and apprehend him Heb. 7.25 It reveals him indeed both as an onely and alsufficient Saviour as an onely Saviour Look unto me and be saved all ye ends of the earth for I am God and there is none besides me Isa 45.22 Neither is there Salvation in any other nor is there any other Name given under Heaven wherby we may be saved but his only Acts 4.12 And as an alsufficient Saviour My Flesh is Meat indeed and my Blood is Drink indeed sayes he and he that eateth me even he shall live by me John 6.55 57. It reveals him in the infinite vertue of his Blood the inexhaustible fulness of his Grace the compleatness of his Obedience the excellency of his Righteousness the perfection of his Satisfaction and the like and thus should our Faith eye and apprehend him O labour for such a notion and apprehension of Christ as this is as ever you would believe aright and be indeed espoused to Christ labour for a found clear distinct knowledge of him as the great object of Faith Pray much for a Spirit of Wisdom and Revelation in the knowledge of him that was the Apostles prayer for the Ephesians in this case Ephes 1.7 and let it be yours for your selves III. Would you pitch your Faith aright upon Christ and be indeed espoused to him Then be sure to make a right choice or election of him being thus known and apprehended To have a right notion and apprehension of Christ is good and necessary in order to union with him by believing but 't is not enough no Christ being known and apprehended must also be chosen and embraced by us and that as he is revealed and offered in the Gospel To know and apprehend Christ is an act of the Mind or Understanding but to chuse and embrace Christ is an act of the Will and Affections and though Faith has its rise and inchoation in the mind yet its complement and perfection it has in the Will and Affections these liking chusing and embracing of him and that in a way sutable to what the mind sees and apprehends concerning him and this must be added to the former or there is no right believing and so no conjugal union and communion with Christ Observemus fidei sedem non in cerebro esse sed in corde quoniam cordis nomen pro serio et sincero affectu fere capitur dice firmam esse efficacem fiduciam non nudam tantum notionem Calv. Hence that of the Apostle With the heart Man believeth unto Righteousness Rom. 10.10 True believing then is with the Heart now by the Heart here as also generally elsewhere in Scripture is meant the Will and Assections accordingly to believe with the Heart is for the Will and Affections to chuse and embrace Christ as he is revealed and offered in the Gospel this is called a receiving of Christ John 1.12 We receive Christ into our Wills when we chuse him and adhere to him for Life and Salvation and we receive him into our affections when we love him desire him and delight in him and this is believing To believe sayes Calvin is nothing else but to chuse and embrace Christ with a sincere affection of mind as he is reveal'd and offer'd in the Gospel And this indeed is the great vital act of Faith and that whereby our Conjugal-Union and Communion with Christ is more especially brought about This is that which makes Christ ours and puts us into the possession of him Mary sayes Christ has chosen the better part which shall never be taken from her Luke 10.42 She had chosen Christ and her choice of him had made him her own and so her own as that she could never lose him never be deprived of him Indeed a right choice of Christ makes him ours it unites us to him and interests us in him for ever A little further to help you in this business know that a right choice of Christ is accomplish't by these three steps 1. The Soul apprehending Christ as before likes him and approves of him as the best and most sutable Saviour the most lovely and desirable object in Heaven or Earth The Soul sayes of Christ as they did of the Land of Canaan Numb 14.7 The Land say they is an exceeding good Land So this Christ sayes the Soul is an exceeding good Christ this Saviour is an exceeding good Saviour there 's none like him there 's no beauty like his Beauty no blood like his Blood no fulness like his Fulness no love like his Love 2. The Soul desires him and longs after him and that with a strong ardent and vigorous affection This is call'd hungring and thirsting after Christ Matth. 5.6 The Soul seeing Christ and approving of him longingly cries out O a Christ a Christ O that this good Christ were mine 3. The Soul is by Grace sweetly and powerfully determined upon Christ so as actually to make a solemn and deliberate choice of him singling him out from all other things in Heaven and Earth as the best and most desirable good and most worthy of his dearest and most intimate embraces The Soul now pitches his choice upon Christ to be his Head and Husband his Lord and Saviour his rest his treasure his happiness his all for ever Now by these steps see that you come up to make a right choice of Christ be sure that you like him and approve of him as the best and most desirable object in Heaven or Earth Truly if you view him aright you can't but like him and