he desires to claspe and close with it Thirdly from complacency or wel-pleasednesse and from union and enjoyment flowes a third thing in love viz. benevolence or good-will Benevolence being referred to Christ is an affection whereby wee doe yeild our selves wholly unto him desiring his name may be glorified by us The Saints cannot properly conferre any essentiall goodnesse or glory upon Christ but onely make an agnition and acknowledgement thereof Can a man saith Job be profitable unto God is it any pleasure to the Almighty that thou art righteous Job 22. 2. that is if a man were just and holy yet hee could not profit God or adde any joy and delight unto him Againe in Psalme 16. 3. Thou art my Lord saith David my goodnesse extendeth not to thee that is I cannot enlarge and enrich God but saith he to the Saints on Earth in whom is my delight that is as for those that beare thy stampe and superscription upon them I will entertaine with my goods thus we may wish well to Christ in his members Againe this love of benevolence doth carrie and containe in it a willingnesse to yeild all obedience unto Christ He that loves Christ freely cannot but study to please him in all things and be like unto him 1 Joh. 4. 17. And he that keepeth his word in him is the love of God perfect 1 Joh. 2. 5. Love is the condescending to the lowest service it is impulsive and constraining it hath a sweet kind of violence to draw the heart of a Beleever unto the obedience of Christ so saith the Apostle the love of Christ constraines us 2 Cor. 5. 15. And so in Cant. 8. 6. Love is strong as death and Jealousie is cruell as the grave That is love is that strong affection which cannot be subdued by trouble or tentation it is as strong as death the heart as some say is primum vivens ultimum moriens the first living and last dying and therefore all the vitalls of the body drawes to the heart and unites there whence it is a man gives such strong plunges at his death because his strength is united so love doth unite all the affections of a Beleever drawing them forth to act for Christ and for zeale or jealousie that is love enflamed and fervent and it is fierce and inexorable as Hell and the grave that as Death and Hell devoureth and swallows up all so love to Christ overcometh all opposition and suffring and makes Beleevers rejoyce to fill up that is declaratively the suffring and affliction Col. 1. 24. of Christ Fourthly the unmatcheable excellency Vse 3 and preciousnesse of Christ must not lye as a contemned thing but it calls for the utmost strength of our soules and the height of our affections to be fixed upon it There is no object in the world but there is a will relating to it and inclinable to close with it Now what better object can the will of man have then Christ if wee be not here what doe wee differ from beasts and a beast in the shape of a man is worst of all 'T is good for us that God hath placed affections of love of joy of desire and the like in our soules but if these be not placed upon Christ also it were better that we were quite without them and were as uncapable of Christ as the most insensible and unreasonable creatures that are Let us consider then what may yet farther elevate our affections and cause them to mount up with wings as Eagles unto that delight of all delights and abstract of all prayses This will be if we look upon those rich and costly gifts which Christ hath bestowed upon Beleevers and they are such as these viz. Precious Bloud Precious Graces Precious Promises Precious Love Precious Spirit Precious Priviledges The bloud of Christ is precious in Mot 1 these respects First from the purity of his humane nature which was holy harmelesse undefiled and separate from sinners to God to man and to it selfe it was wholly without spot and blemish and had not the least touch of sinfulnesse in it In nature the best constitutions have the best bloud never was there a better tempered a more purely constituted nature farther from the corruptions freer from the pollutions and grosse humours of sinne then Christs was It behoved him as man to fulfill all righteousnesse and throughly to come up to the patterne of Legall types which did all shadow him absolutely holy and speake him perfectly pure without the least tainture of spirituall defilement Now if the bloud of the Saints who are but in part sanctified dregs of sinne remaining in the best be precious in Gods account as wee read Psal 116. 15. how much more then is the bloud of the Sonne of God precious who never went awry never failed in the least jot or title of due obedience to the Law of God The Apostle saith for a good man peradventure some would even dare to dye Rom. 5. 7. and why so but because 't is great pitie such precious bloud should be lost now if their bloud be so precious that are but imperfectly good what then was his who was good without any mixture of evill Secondly Christs bloud was noble bloud and therefore precious He came of the race of Kings as touching his manhood but being with all the Sonne of God this renders his nobility matchlesse and peerelesse 'T was Pharaoh's bragge that he was the Sonne of ancient Kings Isaiah 19. 11. Who can lay claime to this more then Christ who can chalenge this honour before him he is the Sonne of the ancientest King in the world he was begot a King from all eternity and the bloud of Kings is precious thou art worth ten thousand of us said David's Subjects to him and therefore they would not suffer him to hazard himselfe in the battell 2 Sam. 18. 3. his Life-bloud was of more value then if halfe of his people had perished because he was King and had the Soveraignty the noblenesse of his person did set a high rate upon his bloud and whom doth this Argument more commend unto us then Christ Thirdly the bloud which Christ shed for his people was his life-bloud Life is the most precious thing that a man hath As the life of God is the summe of all his attributes so the life of man doth eminently containe in it all other blessings all that hee hath serves to maintaine it it is the end and drift of all his enjoyments What could Christ doe more then to spend his heart-bloud and to lay downe his life for us Sanguis est vehiculum vitae saith the Physician the bloud is the Chariot of life yet Experience teacheth that there may be great effusion of bloud and yet no death following Had Christ almost emptied all his veynes and not dyed this would not have reached to our misery it had not been sufficient to save us from death even those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
the Father hath bestowed upon us that wee should be called the Sonnes of God Joh. 3. 1. and the Father was not alone in this Love but the Sonne and the Holy-Ghost too if the love of the Saints to Christ be so hot that many waters of affliction cannot quench it nor the flouds of persecution drowne it if it will not be scourced or exchanged for any wealth if it be strong as death and cruell as the grave urging and constraining them to lay downe life and all for him if the coales thereof be coales of fire which hath a most vehement flame as we reade Cant. 8. 6 7. What is then the love of Christ to his people who is not onely loving but love it selfe in the very abstract certainly such a love as this cannot but be very attractive and drawing very conciliating and winning it must needs like the first wheele move and turne about all our affections our desire to enjoy Christ our joy in the fruition of him our love toward him our feare to displease him our anger when he is offended our jealousie of losing him Our nature is such that wee will love where we are first loved as the heat of the Sunne-beames reflects from a wall so Christs love to us cannot but cause a reflection of ours upon him ours is but a sparke of his we love him saith the Apostle because hee loved us first 1 Ioh. 4. 19. when he reveales his love to us such a fire must needs kindle and melt our affections be they never so key-cold and frozen Secondly the beauty of Christ is likewise very attractive I doe not meane it of the aspect and face of the outward lineaments and proportion of his body although his comlinesse in that behalfe need not to be doubted of being formed in the sanctified wombe of a Virgine by the Holy-Ghost but of his spirituall beauty and gracefulnesse Now wee know that true beauty consists In fairenesse of complexion And in a just symmetry or proportion of parts Neither of these was wanting in Christ First he was of a faire and comely complexion as the Church describeth him Cant. 5. 10. My beloved is white and ruddy saith she the mixture of these two colours makes a beautifull and good complexion White and red as they shew the best temperature in man so here it may signifie in Christ his God-head and manhood God appeared in a vision all white as snow and pure as fine wooll Dan. 7. 9. And man had his name Adam from the red mould or Earth that his body was made of and Christ vouchsafed to be like unto us in this Againe the red colour may signifie the bloudy sufferings of Christ and the white his righteousnesse thereby inherent in himselfe but conveyed to all his members by Gods free imputation righteousnesse is so described by white linnen Revel 19. 8. Now this temperament and mingling of white and red after such a mysticall way in Christ denotes the surpassing beautie of Christ makes him precious to the Saints and inflames their affections to embrace him and follow him Secondly in Christ there is also a comely proportion of parts from the correspondency and agreement of parts ariseth a feature compleatly beautifull and lovely This every faithfull soule findes in Christ The Church enumerates and reckons up all his parts Cant. 5. 10. c. his head as most fine gold his lockes bushie and blacke as a Raven excellently well agreeing with a faire face his eyes as the eyes of Doves by the rivers of water washed with milke and fitly set his cheekes as a bed of spices as sweet flowers his lips like Lillies dropping sweet-smelling mirrhe his hands as gold Rings set with the Berill his belly as bright Ivorie overlaid with Saphires his legges as pillars of Marble set upon sockets of fine Gold his counteance as Lebanon excellent as the Cedars and his mouth or voyce most sweet What a pleasant harmony and specious consent of parts is here figuring unto us the supreame and absolute Government of Christ his unsearchable Councells his pure nature hating all impurity and uncleannesse his amiable and delightfull smilings upon his Saints his gracious promises and soule-saving instructions all his actions and administrations just and holy his mercies and inward affections very precious like the Saphire that glittereth with golden points the workings of his spirit in his Saints most firme and stedfast like marble pillars the whole shew and cast of his person most glorious most excellent most Majesticall and yet most delightfull like the forrest of Lebanon and the stately Cedars that grew in it so that he is altogether lovely all over from top to toe as we say desirable and the chiefest among ten thousand as much as to say matchlesse and incomparable on earth and in all the world there is not his like who is made without spot or blemish yea who is made and not made a creature and yet the mighty Creatour of all things God and man in one person wholy excellent and beautifull every part sutable a most ravishing and wooing object Thirdly Christ is attractive in his graces considered either as inherent in himselfe Or infused into Beleevers First as they be inherent in himselfe they transcend in excellency all the thought and conceit both of men and Angels they have if I may so speake a most fragrant smell and allicient quality in them compared therefore to sweet spices and ointments as myrrhe aloes frankincense spikenard and the like As these are delightfull to our senses so are the graces of Christ to a beleeving soule attracting the affections winning the love of the heart making all other things vile and base in comparison of him that the soule loathes them and spues at them as I may say when they offer to stand in competition with him It was the grace of Christ that made him so glorious as we read of Joh. 1. 14. We beheld his glory saith the Apostle as of the only begotten of the Father full of grace and truth that is wee beheld him glorious in all perfection of grace wisdome goodnesse and Mercy It is the gemme or Diamond in a ring that makes it very precious and beautifull so it is the grace that God hath treasured up in Christ which makes him so glorious so attractive and so alluring as he is Secondly Christ is attractive in his graces bestowed upon the Saints As a Father is dignified by having a worthy sonne and a School-master by the learning and proficiency of his Scholars so is Christ by the Graces of his people A Master is honoured by his livery which his servants weare now the graces of love and humility and meeknesse and patience and the like are as I may say Christs livery by which wee are distinguished and known to be his servants and he is much honoured by those badges By this shall all men know saith Christ that you are my Disciples if you love one another Joh.
cut off the race and succession of them There is a remarkable passage to this purpose In Josephus * Antiq. lib. 18. cap. 4. At that time saith he meaning when Pilate was Governour was Jesus a wise man if it be lawfull to call him a man for he was the performer of diverse admirable workes and the instructure of those who willingly entertaine the truth And he drew unto him divers Jewes and Greekes to be his followers this was Christ who being accused by the Princes of our Nation before Pilate and afterward condemned to the crosse by him yet did not those who followed him from the beginning forbeare to love him for the ignominy of his death for he appeared unto them alive the third day after according as the Divine Prophet had before testified the same and divers other wonderfull things of him And from that time forward the race of Christians who have derived their name from him hath never ceased Here you see what an honourable testimony this Jew that was no Christian gives of Christ and his Disciples so precious and desirable was hee notwithstanding his suffering notwithstanding all the shame and trouble that came upon his followers for him that they never would forsake him neither could the generations of them be rooted out of the Earth unto this day This is my beloved and this is my friend ô daughters of Jerusalem Secondly from complacency or wel-pleasednes flowes another thing in love viz. a desire of union or enjoymeÌ„t When the soule eyes a tempting or tickling object as I may say it presently covets the possession and fruition of it there is by and by a kinde of clasping or closing with it or a strong appetion of peculiarity or private Intrest Whence it is that the French Divine writeth Molinus thus of love Love saith he is that point of our spirits whereby it joyneth it selfe unto objects That which is weight in heavie things love is the very same in our soules for as weight moveth earthly bodies toward the place of their rest so love moveth our soules toward that object which promiseth rest and contentment Now Beleevers highly esteeming Christ desire nothing more then the possession and enjoyment of Christ Now Christ is enjoyed In his Ordinances In his secret and sweet appearances to the soule and in his personall presence First Christ is enjoyed in his Ordinances The Ordinance is as I said before a walke wherein Christ is wont to meet with his people a Beleever therefore doth with great delight and study put himselfe upon that way that he may enjoy Christ in it But Secondly Christ is enjoyed in his secret and sweet appearances to the soule What are all holy Ordinances but dead and heartlesse things without such revelations Job tells us of Ordinances of Heaven and Jeremiah in like manner of the Ordinances of the Sun of the Moone and of the Starres these are naturall Ordinances but to what purpose were they if this inferiour world did not partake of their light and heat and sweet influence Wee read also of politick and Judiciall Ordinances which God constituted and set in the common-wealth of Israel but to what purpose were these likewise or what benefit could an Israelite reape by them if he lived in such corrupt and lawlesse times that he could not have them administred so what are all heavenly and sacred Ordinances to a Beleever if he finde not the vertue the life and the power of them enjoying Christ in the Ordinance and finding an influence of his spirit and grace flowing in upon his soule As there is a desire in a Beleever to communicate his heart unto Christ so Christ communicates his grace unto a Beleevers heart Christ as a Fountaine sends forth his streames of comfort and joy and as a Sunne sends forth his glorious beames of grace and love into a Beleevers soule Now a Beleever doth account prayer preaching Sacraments and all other meanes of his soules welfare to be nothing unlesse the Spirit of Christ comply with them flowing in upon the soule with such heart-ravishing discoveries of his grace as no tongue can possible expresse Hence it is that a Beleever sets open the windowes of his soule desiring that Christ may shine into it with the bright and glorious beames of his grace and favour but if Christ eclipse and hid himselfe from the soule there is nothing but darknesse and complaining sorrow and mourning and no rest at all untill the mist be dispelled and the cloud blowen over and the day-starre arise in the heart againe untill Christ come and refresh the soule with new supplies of revelations The Church never left off seeking Christ untill she had found him till the King had brought her into his bed-chamber and into the banqueting-house and imparted some of his love unto her Oh how precious is that sweet and secret communion which a Beleever enjoyes with Christ ô what a delight is it to sit under Christs shadow and to enjoy him in such a way at this is Thirdly Christ is enjoyed in his personall presence at his second coming The Saints are described to be such as long and looke for Christs appearing 1 Cor. 1. 7. you come behind in no gift saiâ—h the Apostle waiting for the comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation of Jesus Christ It is called the revelation of Christ because the glory and Majesâ—y of Christ it now hid but then his brightnesse shall appeare and be manifested for he shall come in the clouds and great glory And the Apostle saith in 1 Thess 2. 10. that Christ shall be glorified in his Saints and admired in all them that beleeve that is the Saints seeing themselves to shine as the Starres for evermore and to be made conformable to the glorious body of Christ they shall infinitely admire his grace and Mercy unto them Hence it is Beleevers wait for the consolation of the second coming of Christ as they did for the consolation of his first coming because here they receive good in promise but then they shall receive it in the fruit of the promise here they receive the first fruites of his Spirit then a full harvest of joy and blessednesse here they see Christs glory at a distance and through the lattesse but then in the luster and brightnesse of it Christ is the object of a Beleevers affections and nothing but fruition will give him satisfaction his heart is never at rest untill it come to his proper place of rest and repose agreeable to that of the Father fecisti nos Domine ad te inquietum est cor nostrum donec requiescit in te thou hast made us ô Lord for thy selfe and our heart is never at rest till it rest in thee Now whence is it that a Beleever desires to enjoy Christ in his Ordinance in that sweet and secret communion in his personall presence but from this love of union when he sees such a glorious object as Christ is
Now from this singular effect which this commendations of Christ wrought in the daughters of Jerusalem Ministers of the Gospel may learne and see what their chiefe dutie is namely to display those rich treasures of grace and that splendent shining glory which is in Christ to publish and spread before men those manifold excellencies which be in him to draw and allure them unto Christ The Ministers of the Gospel should imploy their whole force and strength this way that poore soules may be drawn to esteeme highly of Christ Who will seeke after that which he knowes not off and who will not seeke after a precious jewel O then tell people where this jewel this pearle this treasure is that they may seek search and become Merchants for to adventure all for Jesus Christ To conclude study then all his excellencies riches beauty lovelinesse offices and the nature of Christ meditate upon whole Christ and upon all the parts of him and never give over untill thou hast sweeten'd thy soule enkindl'd thy love and fixed all thy affections upon him Meditate what Christ hath done for thee what mooved him unto it and likewise how unworthy thou art and how thankfull thou art and let these meditations draw forth thy affections unto him Againe Feed upon Christs love that which wee feed upon turnes into our own nature love is fuell for it selfe love feeds upon love and the person beloved so let us upon Christs love the more wee live upon Christs love the more our love will be enflamed toward him Kisse sweetly the glorified body of our crucified Saviour with the lips of infinitely indeared and unexpressible affectionate love though the distance be great between Christ and the soule yet faith will bring them easily together Lastly Goe to the everlasting fountaine of Christs bloud let the cocke run rence thy soule as it were in the bloud of the Lambe apply it for justification and sanctification so shalt thou be free from the guilt and pollution of sinne thou doest aske but the acquittance the debt being paid in Christ FINIS A Table of those Scriptures which are occasionally cleared and briefly illustrated in the fore-going Treatise The first number directs to the Chapter the second to the Verse the third to the Page Genesis Chap. Vers Page 49. 10. 67. 49. 22. 81. 49. 24. 83. Exodus Chap. Vers Page 17. 12. 7. 23. 20 21. 132. 33. 19. 53. 33. 11. 70. Leviticus Chap. Vers Page 21. 17 18. 88. 25. 42. 106. Deuteronomie Chap. Vers Page 33. 14. 31. 1 Samuel Chap. Vers Page 1. 14. 97. 3. 1. 23. 3 21. 83. 3. 18. 180. 2 Samuel Chap. Vers Page 18. 3. 196. 22. 19. 6. 1 Kings Chap. Vers Page 10. 21. 27. 24. 2. 26. 89. 7. 21. 142. 2 Kings Chap. Vers Page 13. 21. 72. Job Chap. Vers Page 22. 2. 191. 23. 8 9 10. 182. 26. 14. 56. Psalmes Psal Vers Page 2. 8. 109. 2. 7. 8. 215. 9. 10. 163. 16. 3. 191. 16. 5 6. 17. 22. 8. 7. 40. 3. 6. 49. 27. 125. 45. 2. 57. 41. 9. 72. 61. 2. 208. 73. 25 26. 17. 22. 74. 12. 113. 116. 15. 195. 126. 6. 32. Proverbs Chap. Vers Page 6. 26. 29. 8. 11. 147. 8. 14. 73. 8. 22 23 24. 25. 17. 6. 159. 25. 25. 40. 27. 16. 236. 30. 1. 68. Ecclesiastes Chap. Vers Page 3. 14. 135. 10. 2. 28. 12. 11. 80. Canticles Chap. Vers Page 1. 2 3. 178. 1. 6. 106. 1. 13. 183. 2. 8. 61. 2. 9. 78. 3. 1 2 3. 14. 19. 3. 4. 15. 4. 16. 235. 5. 1. 162. 5. 2 3. 175. 5. 3. 176. 5 10. 9. 151. 249 8. 6. 192. 8. 6 7. 148. Isaiah Chap. Vers Page 6. 7. 58. 102. 8. 17. 181. 9. 6. 115. 11. 6. 20. 11. 12. 65. 19. 11. 195. 22. 22. 115. 26. 19. 73. 26. 8 9. 172. 28. 16. 164. 33. 14. 46. 40. 15. 17. 130. 40. 11. 97. 41. 19. 100. 43. 2. 221. 50. 10. 181. 53. 2. 164. 53. 10. 215. 53. 11. 163. 56. 6 7. 101. 60. 7. 102. 61. 1. 79. 61. 1 2 3. 139. 63. 9. 97. 65. 16. 212. 63. 9. 220. 65. 17. 223. 63. 2. 250. Jeremiah Chap. Vers Page 23. 6. 124. 30. 17. 169. 31. 3. 230. Lamentations Chap. Vers Page 3. 24. 17. Ezekiel Chap. Vers Page 9. 3. 137. 16. 6. 8. 227. 20. 46. 81. 37. 9. 236. Daniel Chap. Vers Page 2. 44. 116. 3. 25. 221. 7. 9. 150. 7. 14. 228. 9. 26. 95. 12. 4. 109. Hosea Chap. Vers Page 11. 4. 232. 14. 4. 228. 14. 7. 155. Michah Chap. Vâ—â—s Page 6. 7. 40. Habâ—kkuk Chap. Veâ—s Page 3. 17. 18. 177. Zechariah Chap. Vâ—rs Page 2. 5. 221. 4. 12. 36. 9. 12. 39. 11. 13. 30. 13. 17 59. Hâ—ggâ—i Chap. Vers Page 1 4. 167. Matthew Chap. Vers Page 3. 11. 237. 6. 24. 170. 10. 39. 144. 11. 27. 71. 12. 4. 87. 19. 16 17. 56. 19. 24. 30. 13. 44. 10. 23. 23. 19. 101. 26. 9. 29. 25. 5. 173. Luke Chap. Vers Page 2. 14. 33. 12. 50. 61. 15. 17. 41. John Chap. Vers Page 1. 1. 44. 1. 8. 54. 1. 14. 152. 1. 16. 37. 1â—8 1. 17. 71. 93. 2. 20. 233. 3. 13. 198. 3. 34. 63. 5. 25. 74. 5. 31. 78. 6. 36. 16. 6. 44. 20. 207 8. 14. 78. 10. 8. 60. 12. 27. 63. 13. 35. 154. 14. 16. 233. 14. 26. 232. 15. 5. 144. 15. 9. 226. 16. 23. 248. 16. 26 27. 245. 17. 6. 85 17. 10. 159. 17. 19. 37. 18. 36. 109. Acts. Chap. Vers Page 7. 37. 70. 10. 12. 36. 111. 10. 43. 79. 13. 33. 216. 20. 28. 198. 25. 19. 161. Romans Chap. Vers Page 3. 26. 32. 4. 21. 8. 5. 17. 195. 8. 28. 50. 10. 18. 110. 11. 36. 129. 14. 7. 78. 1 Corinthians Chap. Vers Page 1. 7. 189. 1. 25. 29. 1. 30. 210. 3. 21 22. 158. 7. 13. 107. 200. 10. 1 2. 71. 10. 1. 46. 10. 33. 168. 12. 3. 207. 13. 12. 225. 12. 25. 6. 67. 15. 24. 117. 15. 28. 118. 2. Corinthians Chap. Vers Page 1. 20. 208. 1. 22. 239. 3. 4. 6. 4. 17. 4. 4. 4. 53. 4. 6. 54. 5. 19. 208. 5. 21. 33. 5. 15. 192. 8. 23. 156. 10. 12. 78. 13. 14. 44. Galatians Chap. Vers Page 1. 2. 77. 3. 20. 99. 3. 28. 145. 4. 4. 68. 5. 23 24. 94. Ephesians Chap. Vers Page 1. 6. 3. 1. 22. 113. 3. 18 19. 227. 4. 11. 82. 5. 27. 156. 5. 25. 230. Philippians Chap. Vers Page 2. 7. 228. 2. 20 21. 166. 2. 6 7 8. 58. 3. 8. 11. 3. 9 10. 163. 4. 9. 43. Colossians Chap. Vers Page 1. 19. 76. 1. 19. 138. 1. 24. 193. 2. 3. 76. 2. 9. 66. 2. 19. 36. 3. 10. 34. 223. 1 Thessalonians Chap. Vers Page 1. 10. 199. 2. 10. 189. 2 Thessalonians Chap. Vers Page 2. 13. 234. 1 Timothy Chap. Vers Page 1. 5. 206. 1. 17. 112. 119. 2. 6. 69. 6. 16. 126. 2 Timothy Chap. Vers Page 1. 9. 219. Titus Chap. Vers Page 1. 1. 171. 1. 2. 134. 1. 2. 215. Hebrewes Chap. Vers Page 1. 3 54. 87. 1. 4 5. 216. 2. 13. 215. 2. 17. 96. 3. 5. 71. 4. 15. 97. 4. 16. 241. 5. 14. 182. 7. 3. 87 7. 23. 88. 7. 24. 9. 7. 26. 55. 96. 7. 27. 95. 9. 6. 87. 9. 6. 26. 90. 9. 8 9. 93. 9. 9. 48 92. 9. 10. 93. 9. 12. 200. 202. 9. 14. 99. 201. 9. 27. 90. 10. 1. 91. 10. 10. 102. 10. 11. 91. 10. 19 20. 203. 10. 20. 100. 10. 22. 242. 10. 26. 91. 11. 1. 8. 11. 2. 76. 11. 6. 5. 11. 26. 12. 12. 2. 207. 12. 24. 247. 13. 5. 220. 13. 10. 94. James Chap. Vers Page 1. 18. 237. 5. 11. 98. 1 Peter Chap. Vers Page 1. 4. 222. 1. 12. 26. 1. 20. 6. 2. 6. 26. 2. 24. 87. 2. 25. 71. 3. 1 2. 155. 3. 19 20. 81. 5. 8. 244. 2 Peter Chap. Vers Page 1. 1. 205. 1. 4. 173. 1. 7. 4. 2. 22. 173. 1 John Chap. Vers Page 2. 1 2. 243. 2. 5. 192. 2. 20. 75. 3. 1. 148. 4. 19. 149. 4. 17. 192. Revelation Chap. Vers Page 3. 3. 115. 3. 7. 73. 6. 9. 102. 6. 15 16. 133. 12. 11. 31. 18. 13. 105. 19. 8. 150. 19. 11. 251. 22. 2. 145. FINIS The Printer to the Reader NOtwithstanding all our care there are some faults escaped in the Print yet I hope none will be found so great as to disturbe the sence if thou wilt but make a favourable construction of what thou shalt read
is the safest adventure that you can make Christ will be a rich gaine unto you here and when you come into that endlesse world he will set the never-withering crowne upon your heads So prayeth Your much obliged servant JOHN ROBOTHAM TO THE CHRISTIAN READER THou art not I conceive such a stranger to these times but thou knowest that there is a spirit of bitternesse and contention among us whereby abundance of Gospel-love is lost and our affections become unprofitable unto us if wee could live more in the love of Christ wee should live more in the love one of another this following Treatise being first preached through the earnest importunity of many friends is now printed for to elevate thy affections and cause them to mount up with wings as Eagles unto Christ who is the delight of all delights and abstract of all prayses The Subject of this discourse is the pearlesse and unmatchable excellency of Christ wherein is discover'd his rarity price usefulnesse with the high esteeme that the Father puts upon him in which respect he is precions to Beleevers Love is the attractive Lord-stone of Love and never was there such a love-deserving object as Christ upon whom should Saints place all their sweet affections that are to be exercised upon good as love joy and delight but upon him who is the brightnesse of Gods face and the expresse Image of his glory It will be worth thy time to study the absolute necessity and transcendent excellency of Christ he is precious and excellent in all relations whether as man as Mediatour as God he is attractive in his love ravishing in his beauty winning and delightfull in all his graces he is absolute gaine without losse he is absolute for all supply in a word all the riches of Gods love the brightnesse of his glory and the shining of his face are treasured up in Christ and by our union with him we come to enjoy them Now this excellency of Christ must not lie as a contemned thing but it calls for the strength of our soules and the height of our affections to be fixed upon it There is no object in the world but there is a will relating to it and inclinable to close with it Now what better object can the will of man have then Christ if wee be not here what doe we differ from beasts and a beast in the shape of a man is worst of all 'T is good for us that God hath placed such sweet affections of love of joy of delight and the like in our soules but it is much better that God hath provided such an object for them as Christ who is the summum bonum and the top of all felicity and happinesse It is pitie we should lose so much of our affections as we doe upon the world when we cast our affections upon Christ they be not lost he onely makes them heavenly and gracious and gives them to us againe if we lay down our lives for him they be not lost but gain'd unto eternall life Thus I have shewed thee whereon this discourse is grounded namely in setting forth Christ in his beauty in his love in his graces in his offices in his riches and in all the operations of his Spirit in all those rich and costly gifts which he doth bestow upon Beleevers redeeming of them with his precious bloud sanctifying of them with his precious graces enriching of them with his precious premises reviving of them with his precious love comforting of them with his precious Spirit and ennobling of them with precious priuiledges and all this is as an attractive Load-stone to attract and draw our hearts unto him Now if thou wilt but take a view of all the high perfections and supereminent excellencies of Christ if thou wilt anotomize him in every particular and particularize him in every excellency thou wilt find him to be lovely in all the parts of his Mediatorship in his person in his natures all Offices and Graces yea he is the chiefe or Standard-bearer of ten thousand he is altogether lovely be is wholly delectable Now it is my earnest desire that as God hath honour'd his Sonne and Angels they venerate him and Saints highly esteeme of him that hee might be precious unto thee which is the chiefe thing I can desire for my selfe or for thee who am June 4. 1647. Thine in the service of the Gospel JOHN ROBOTHAM A Table of the maine things contained in this following TREATISE THe coherence of the Text. p. 1. 2. What is meant by precious p. 2. 4. What the faith is that esteems Christ precious p. 5 6 7. The division of the Text with the Doctrines contained in it p. 8 9. The maine Doctrine propounded viz. that though Christ be slighted and undervalued by unbeleevers yet he is exceeding precious to those that doe beleeve p. 10. The Doctrine is proved by three eminent ex-examples p. 11. In the prosecution of the Doctrine three things are insisted on 1. some demonstrations 2. Some illustrations 3. Grounds and Reasons of the point p 12. 1. Demonstrations and they are foure 1. Beleevers are impatient of Christs absence ibid. 2. Beleevers make diligent search after Christ when absent p. 13. 1. They seeke Christ diligently in the use of all meanes p. 14. 2. They seek Christ constantly without intermission ibid. 3. Beleevers have a prudentiall care in keeping Christ when they have found him p. 15. 4. Beleevers doe bewaile Christs absence seeke him with diligence and keep him with prudence out of a principle of love p. 19. Love what it is ibid. The will cannot be forced ibid. The will must have a sutable object to draw it out p. 21. Christ is a sutable good to the soule of a Beleever ibid. 22. A second thing in the prosecution of the Doctrine is the illustrations viz. 1. Rarity 2. Esteeme 3. Price 4. usefulnesse p. 23. 1. The rarity and scarcenesse of a thing makes it to be precious ibid. Christ is rare in the world ibid. 2. The high esteeme that is cast upon a thing makes it precious p. 24. Christ is highly prized by the Father p. 25. By Angels p. 26. By Saints p. 27. 3. The great and excessive price that is given for a thing makes it precious p. 29. Much hath been given for Christ p. 30. 4. The usefulnesse and profitablenesse of a thing makes it precious p. 31. Christ is precious for all things but especicially for Justification p. 32 Sanctification p. 34. The parts of Sanctification are two viz. Mortification Vivification p. 35. Beleevers are sanctified by an influence of grace flowing from Christ their Head page 36. 37. The third thing in the prosecution of the Doctrine is the grounds and reasons why Beleevers doe soe highly esteeme of Christ p. 38. 1. Reason Beleevers are in some measure convinc'd 1. Of their misery without Christ ibid. 2. Of their inability to help themselves ib. 2. Reason Beleevers apprehend an infinite treasure and
In speciall thus 1. Christ shines as the Sunne in all perfection and sufficiency of wisdome power goodnesse love Majesty glory p. 128. all these perfections are originally in Christ ibid. 3. All perfections of vertue are in Christ in the abstract they are his essence page 129 130. some conclusions are drawne from the God-head of Christ by Scripture aphorismes to set forth the preciousnesse of Christ p. 131 132 133 134 135. A fourth Reason why Christ is precious to Beleevers vâ—z he is absolute for all manner of supply and the supply which he makes to Beleevers is full sutable and constant page 136. 1. Christ makes a full supply to the soule as is manifested by many types and shadowes which of old had relation to him page 137 138. 2. The supply that we have by Christ is sutable ibid. p. 139. 3. Christ makes a constant supply of grace p. 140 141 142. A fifth Reason Christ is the most gainfull object in the world for the soule p. 143. 1. He is absolute gaine ib. 2. He is universall gaine p. 144. 1. In respect of all persons ibid. 2. In respect of all times 145. 3. In respect of all things ibid. 3. Christ is gaine in and for himsef p. 146. A sixt Reas Christ is precious to Beleevers because of the attractivenesse and alluring vertue Of his love Of his beauty p. 147. Of his grace 1. Christs love is very winning and conciliating drawing the affections of the soule to Christ p. 148 149. 2. Christ is winning and attractive in his beauty ibid. He is of a faire comely complexion p. 150 He is proportionable in all parts p. 151. 3. Christ is attractive in his graces consider'd 152. 1. As inherent in himselfe p. 153. 2. As bestowed upon the Saints p. 154 155. Beleevers are the glory of Christ p. 156. Reason 7. Christ is precious to Beleevers from that evidence of Interest right propriety that they have in him p. 157. 1. In all his works performances p. 158. 2. In all his dignities and honours p. 159. 3. In all his Offices and administrations p. 160. 4. In all his blessed influences graces ib. The application of the point 1. Use It shewes us the reason why the most in the world doe despise Christ and care not for him namely because they have no faith p. 161. Where Christ seemes a despicable and worthlesse thing there 's no faith as appeares 1. By their ignorance ib. p. 162. 2. By their stumbling at Christ p. 163 164 3. Their not improving of Christ p. 165. 4. By their carelesnesse of the things of Christ p. 166 167 168 169. 5. By their refusing to receive Christ p. 170 171. 6. By their being satisfied without Christ p. 172 173. 2. Use The discovery of a fit object for our affections p. 174. The affections of the Saints are some more and some lesse intensive upon Christ p. 175 176. 3. Use The discovery of the singular effects the excellency of Christ have upon Beleevers drawing out their affections unto him p. 177. We may judge of all our affections by the affection of love ibid. Love is the height of our esteeme and there are in it three acts or effects viz. 1. Complacency or well pleasednes p. 178. 1. What the love of complacency is being referred to Christ ib. Cheist is an exceeding pleasing object to a beleeving soule p. 179. Christ is welcome to a Beleever however he represents himselfe p. 180. The Saints are wel-pleased with Christ in spirituall desertions p. 181 182. Christs sweetnesse doth swallow up all his bitternesse p. 183. The force of that pleasantnesse which is in Christ is such that nothing can make his Saints weary of their profession p. 184 185. 2. From complacency flowes a desire of union ib. The love of union desires to enjoy Christ p. 186. Christ is enjoyed 1. In his Ordinances ibid. 2. In his secret sweet appearances to the soule p. 187 188. 3. In his personall presence p. 198. 190. 3. From complacency and desire of union flowes benevolence or good-will p. 191. Benevolence being referred to Christ is an affection whereby we desire his name may be glorified ib. A Beleevers love to Christ is a constraining love p. 192. 4. Use We are to consider the unmatchable excellency preciousnes of Christ p. 193. We are to consider by way of motive those rich and costly gifts which Christ hath bestowed upon in they are such as these Precious bloud Precious Graces viz. Precious Promises Precious Love p. 194. Precious Spirit Precious Priviledges 1. Motive The bloud of Christ is precious in these respects 1. From the purity of his humane nature ib. 2. It was noble bloud p. 195. 3. It was his Life-bloud p. 196. 4. From his personall union of his Manhood with his God-head p. 197 198 5. In the blessed effects thereof p. 199. 1. It saves from wrath ibid. 2. It is the price of redemption p. 200. 201. 3. It is the bloud of entrance into heaven by which Christ entred p. 102. By which Beleevers enter p. 103 104. 2. Mot. Christ hath bestowed upon Beleevers precious graces p. 205. Faith is called a precious grace and that for these reasons 1. It is the roote grace p. 206. 2. In respect of its Author p. 207. 3. In respect of its obiect p. 208. 4. From the effects and workings of it p. 209 210. 3. Mot. The Promises of Christ are great and precious if we consider 1. The nature of the Promise p. 211 212 213. 2. Of the Antiquity of the Promise p. 214 215 216 217 218 219. 3. The precious things contained in the Promises which doe appertaine 1. To temporall life p. 220 221. 2. To spirituall grace p. 222 123. 3. To eternall glory p. 224. 225. 4. Mot. Christ hath bestowed precious love and precious it is because 1. Infinite p. 226. 2. Gracious p. 227. 3. Liberall p. 228 229. 4. Eternall p. 230 231. 5. Mot. Christ bestowes upon Beleevers his precious Spirit which doth these things 1. It illuminates our mindes p. 232 233. 2. It sanctifies our natures and therefore compared to wind p. 234 235 236. To fire p. 237 238. To water ibid. 3. The Spirit seales our adoption p. 239 240. 6. Mot. Christ bestowes upon Beleeevers Priviledges namely 1. Accesse to the throne of Grace p. 241 242. 2. Good Successe of their suites p. 2â—â— 244 245 246 247 〈◊〉 THE PRECIOUSNESSE OF CHRIST Unto BELEEVERS 1 PETER 2. 7. Unto you therefore which beleeve he is precious THE particle wherefore in the beginning of this Chapter intimates a connexion and consequently the Apostles going on with his exhortation begun in the precedent The first thing he exhorts to is to love the word of God ver 2. As new-borne babes desire the sincere milke of the word To this he doth both prepare and also give suitable and agreeable reasons His preparation is in the first verse laying aside all malice and
the Argument or demonstration of things not seen Hebr. 11. 1. Having shewed what is meant by Precious and what is the faith that esteemes Christ so I come to the division of the Text. In the words observe First the person esteemed or honoured Christ Secondly the persons so esteeming or honouring Beleevers Thirdly the ground or reason of all implyed in the word Therefore It is a relative particle importing some antecedent or fore-going reasons of the preciousnesse of Christ to Beleevers as 1. That he is found to be a precious stone verse 4. 2. That Beleivers also are made by him lively stones as wee read in the fift verse 3. There is likewise testimony of Scripture alledged to confirme the excellency of Christ therefore he must needs be precious The words afforde us these Doctrines or Observations First Christ is very honourable and precious Christ is honoured in Heaven and Earth by God the Father by the Holy-Ghost in the Scriptures by his Angels and by Beleevers all these put such worth upon him that hehe is the chiefest of ten thousand Cantic the fift chap. verse the tenth Secondly however Christ be undervalued by such as have no faith and doe not beleive yet he is exceeding precious to those that doe beleive Thirdly Christ is precious to Beleevers because of his proper and inherent excellency called therefore a precious stone because of his usefulnesse being a Foundation to build â—pon because of his blessed efficiency or operation making them that build upon him to become living or lively stones and finally because all these beauties and lovelinesses of Christ are not shucks and shadowes but Truths and realities being confirmed by a sure and infallible word of Prophecie I shall make bold to wave the first Doctrine because the substance and matter thereof shall be laid open in the second which was this That though Christ be slighted and undervalued Doctrine by unbeleevers yet he is exceeding precious to Beleevers Where there is faith to beleive there Christ is highly esteemed of and precious above all the things in the world Hence it is that the Kingdome of Heaven Mat. 13. 44. is likened to treasure hid in a field and to a goodly Margarite or pearle which the Merchant having found he selleth all to buy it Marke I pray First it is a Merchant man and Merchants commonly are well stored with mony and of the richest sort of men it was much then for such an one to part with all that he had surely that thing must nâ—eds be superlatively excellent that could move him to doe thus Secondly it is a Merchant the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Merchant doth also signifie a Seeker or searcher because Merchants doe search up and downe in diverse Countries for their precious things this notes the great paines that is taken about the Pearle Thirdly when he hath made up his resolution thus to forsake all observe his policy he hides the Pearle and the treasure craftily he conceales it and keeps it close that so he may make it sure to himselfe and that no man may deprive him of it Fourthly he selleth all to shew that he values it above all things in the world and would rather part with all then misse of such a bargaine Fifthly he selleth all with joy that which he doth he doth with a very good will so farre from any sticking at it so farre from any repenting or wavering so farre from any changing of mind that he persists in his resolution with a cheerefull and joyfull heart Now what is the ground and reason of all this verily it is Christ a treasure a Pearle of inestimable and unvaluable price this is the thing that the soule like a politick Merchant-man eyes all this while and is glad to leave all to enjoy it See this in the Apostle he counted all things but losse for the excellency of Christ yea he counted them but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may winne or gaine Christ saith he that is that I may get more neare communion with him and that I may be satisfied with a larger portion of his fulnesse Moses also counted the worst of Christ better then the best of sinne nothing can be imagined worse of Christ then reproach and affliction yet Moses sets these against the pleasures of sinne and the treasures of Egypt he chose rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season esteeming the reproacb of Christ better riches then the treasures of Egypt Hebr. 11. 26. Now beside these examples I will endeavour further to prove and illustrate the Doctrine in this method First I will shew the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so Secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it is so And thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it is so In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall appeare by these demonstrations First Beleevers are very impatient of Christs absence Christ may vaile I Dâ—monstration himselfe for a while and withdraw his Light and comfort from the soule though he take not away his loue yet he may suspend the acts of it he may seeme to frowne he may so abscond so hide and ecclipse himselfe that the soule for a while loseth sense and feeles not its owne happinesse Now when it is thus with a Beleiver Christ is gone the comfort and assurance of his Love is gone joy and Light is gone ô how dejected how disconsolate is the soule then so far as a man is spirituall the flame of love to Christ is kindled in him * Malim praesente Christo esse in inferno quà m absente Christo in Coelo Luther in Genes and then he cannot sit down without him He is the fountaine of all supply he is the staffe of strength the support of joy and the very life of the soule ô that I might see him saith the Beleiver oh that I might live in his presence nothing in the world will content him neither honour nor riches nor pleasures nor friends nor any thing else will content him till he find him whom his soule loveth till he finde the Lord Jesus Christ whom formerly with unspeakable pleasure he enjoyed Demo. II Secondly consider that earnest inquisition and diligent search which the Beleiver makes after Christ when absent He seekes him diligently and constantly First his diligence appeareth in that he searcheth for Christ in the use of all holy Ordinances who so esteemeth Christ the same person can slight no Ordinance of Christ hearing prayer meditation conference with the godly and the like he hath found such sweetnesse in all these that he cannot give over his search and inquirie untill he hath found Christ Those Ordinances are as I may say a walke wherein Christ is wont to meet with his people a Beleiver therefore doth with great eagernesse delight and study put himself upon that
way If he finde not Christ present his spirit failes the soule is in a syncope or fit of swooning there is a swift and a sudden failing of strength But Christ being once found this is as life from the dead The Ordinances therfore in which Christ presents and offers himselfe are very precious to a Beleiver The soule that hath once felt the quickning power of those Ordinances will hardly or never be kept from them Secondly the true Beleiver seekes Christ constantly he seeks him without intermission or ceasing See a pattern of this Cantic 3. 1 2 3. By night on my bed I sought him saith the Church and what was the successe for the present she found him not how then did she give over no but she sought him in the streets and yet she found him not ver 2. Well she is not contented but she seekâ— him againe she askes the watchmen for him such as were in place of superintendency and Ministry such as pretended at least to have the greatest care of her she inquires of them for him saw yee him whom my soule loveth saith she but even they satisfie her not therefore she goes further waiting patiently for the Revelation of Christ and so at length she hath blessed successe she found her beloved it is not lost labour to seeke and waite for Christ constantly and perseveringly such labour in the Lord shall never be in vaine and verily they doe highly esteeme of Christ who seek him so Thirdly a true Beleiver doth not only Dem. III seeke Christ diligently and constantly but also he hath a prudentiall care in keeping him when he hath found him I held him saith the Church and would not let him goe Cant. 3. 4. she came by him hardly and therefore she will not part with him lightly it cost her hot water as I may say to get him she gat him with much hazard and danger much losse and suffering and therefore she will not leave him for the greatest advantage in the world She knowes that nothing under Heaven can countervaile or repaire the losse of him she knowes that nothing in this great and wide Universe though never so lovely and desireable can be equivalent to such a Jewell She knowes that with him is the well-spring of life and of all blessing therefore she cannot be induced or perswaded upon any tearmes to part with him Many of Christs followers forsooke him and went no more with him but will yee also forsake me saith he to his Apostles Peter answers for himselfe and the rest Lord whither shall we goe thou hast the words of eternall life Joh. 6. 68. as if he should have said Lord if wee leave thee we leave our life and our comfort wee forsake our owne mercy it was motive enough to stay by him and to keep closse to him to consider that eternall Life and consequently the very quintessence of all happinesse was with him The Merchant that found a treasure of great price went and hid it and joyfully sold all that he had to purchase it and therefore he will not part with it for any good This Merchant-man is an Embleme or figure of a sound beleiver who when he hath found Christ will not forgoe him by any meanes no but he will say of him whom have I in Heaven but thee and on Earth there is none that I desire in comparison of thee Christ is the strength of his heart and his portion for ever Psal 73. 25 26. 'T is the voyce of the Church the Lord is my portion saith my soule not onely her tongue without but even her soule and her spirit within speakes it with unconceiveable joy and delight she was in deep affliction when she spake it Lament 3. 24. Yet the apprehension of such a portion as the Lord was solace and refreshing enough to her And David is in the same moode too the Lord is my portion and mine inheritance saith he the lines are fallen unto me in pleasant places yea I have a goodly heritage Psal 16. 5 6. He alludes to the manner of dividing the Land of Canaan to the children of Israel which was done by line O terque quaterque beati unspeakably happy are they that have such an heritage can wee thinke now that they will be such fooles as to part with it no verily they will not so dote on any thing in the world as to leave Heaven for earth infinite and eternall joyes for a short blaze or a little flash of mirth like the crackling of thornes under a pot they will not be so overseen and besotted as to part with such an heritage as Christ is rich fat alwayes fruitfull and never decaying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith 't is an inheritance where there is no dirt no winter or withering no decay or dying of fruites but ever green ever flourishing ever bearing infinitely profitable and delightfull to the possessors of it who can be so foolish as to part with such an inheritance as this If Naboth would not part with the heritage of his Fathers how can wee imagine that the Saints will part with theirs Naboths was his but for his life time onely but the heritage of the Saints is everlasting Naboths was subject to many hazards and casualties fire inunâ—â—ation robbery blasting wormes and utter losse as the event declared but the heritage of the Saints the portion that they have in Christ is quite above and beyond all such detriment they will not then be such fooles as to part with it Fourthly consider the principle from Dem. IV whence flowes the soules bewailing of Christs absence diligent and constant seeking of him and keeping him with much care and jealousie when she hath found him that principle is love I sought him whom my soule loveth saith the Church Cantic 3 4. Now love is the inclining or closing of the will with something that is at least apprehended to be excellent and agreeable to it selfe I say apprehended to be excellent because sometimes the object is not excellent indeed but onely fansied and conceited to be such but here the case is otherwise as I trust it shall appeare In the meane time observe the nature of the will it is elicita not coacta inclined and drawne forth not compelled and constrained not ravished as I may say or forced will should be no will if it were so the will is absolute and free it sits as Empresse in the soule commanding there in chiefe as we say no violence can be offered to it or if there be any yet it is very pleasing full of tiâ—â—â—â—ation full of tickling and delight I confesse the old saying is ducimus volentem and trahimus â—olentem we lead him that is willing and we draw him that is unwilling but when the Father is said to draw us Joh 6. 44. and Christ also is said to draw us Cantic 1. 4. we must know that here is no compulsion or coaction but it is done by the
sweetnesse and efficacy of grace it is done by the secret operation and working of the Spirit inclining the heart and swaying the will I conclude then that if the will be so impassible and cannot be forced Christ must needs be a Load-stone as I may say very attractive and an object very tempting and alluring else certainly hee could never have such power over mens wills to incline them to draw them to bend them and bow them as he doth he could never make the Wolfe to dwell with the Lambe and the Leopard to lie downe wiâ—h the Kid as 't is in the Prophet he could never tame the fierce natures and the ravenous dispositions of persecutors he could never change mens mindes and alter the constitution of their soules so as he doth if there were not excellency in him super-humane and above all that which any creature can boast of doubtlesse it must argue the excelling dignity and preciousnesse of Christ when our wills which are subject to no enforcement are so kindly and so sweetly swayed and commanded by him Againe we must know that the object of the will according to the mind of the Philosopher is something that is good bonum est objecium voluntatis saith the Moralist whether it be bonumreale a reall and substantiall good or bonum apparens a shadowish and seeming good it is so both are the object of the will but Christ is altogether substance and no shadow no lye no falshood no fuke no varnished appearance of good but the most solid and absolute blessing that is in the world so revealed by the Spirit and so apprehended by the Saints and therefore it is that he is so choyce and precious to them That excellent glory that transcendent good that spirituall beauty that supereminent worthinesse that overflowing fountaine of Grace and the shining of Gods face in Christ these make him to be the best object these set a high rate and price upon him these incline the will attract the heart and draw the love of our soules to him Againe observe that the object of the will must be a thing sutable bonum sibi conveniâ—ns a good agreeable to it selfe Now such an object is Christ he is most sutable and agreeing too us in all his Offices in all his communications sutable in his bloud for pardon in his grace to adorne us yea in his very debasements to lift us up sutable in his love for lost sinners in his fulnesse for for empty and beggerly soules yea the summum bonum the chiefest good that wee can desire or be possest of this makes a child of God to love nothing so well as him there is none on earth that I desire besides thee saith the Psalmist If Christ were not very precious to beleevers dâ—ubtlesse they would not overlooke all the world to claspe and close with him as they doe A second thing illustrating the Doctrine is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it is so there are foure things spoken of in the Scripture which make a thing to be preciâ—us viz. the Rarity The Esteeme The Price And the usefulnesse thereof First the rarity and scarcenesse of a Illustration I thing makes it to be precious for this cause is the word of God viz. the word of Prophesie called precious 1 Sam. 3. 1. It is said there that the word of God was precious that is it was rare in those days so is Christ rare in the world few and rare they be that find him one of a City and two of a Tribe as 't is in the Prophet Christ is a Pearle yea a Pearle of highest price as in Matth. 13. Pearles are rare in the world the Merchant onely that seekes farre obtaines them there are more wayes to misse then to hit the marke the stoney ground and the young man in the Gospel came neare the Kingdome of God but yet missed it 't is rare to see a soule embellished and adorned with such a Jewell as Christ is this then must needs make him to be precious If things excellent were common the plentinesse of them would take off the price of them it is said 1 Kings 10. 21. that all Solomons drinking vessels and all the vessels of the Forrest house in Lebanon were of pure gold none were of Silver it was nothing accounted of in the dayes of Solomon the King made it as common as stones in Jerusalem as we read in verse 27. The excessive and superabounding quantity of that mettall made it so cheape and so worthlesse as it was had it been rarer it would have been more precious this then confirmes the exceeding preciousnesse of Christ because they be thinne sowne and come up as thinly that have him for their portion the paucity and fewnes of such as are enriched with him argues his dignity and worth not a little Secondly the high esteeme that is cast upon a thing makes it also to be precious Illustration II so is Gold and Silver precious because men make great account of it Neither doth Christ come short of this Argument whatsoever worldlings account of him it skils not fooles and mad-men cannot judge of excellencies Let the foolish Gadarens esteeme more of their swine then of Christ we will not lay him in such a balance looke upon God the Father and see what reckoning he makes of him he calls him choyce and precious as we reade 1 Peter 2. 6. Behold I lay in Sion a chiefe corner stone elect and precious God hath honoured Christ committed all Judgement even the full administration of all things to him that all men might honour him Christ was in the bosome of the Father he was from all eternity privie to all his counsels and decrees as we finde Prov. 8. 22 23 24. c. The Lord possessed me in the beginning of his way before his workes of old the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there used put for eternity à parte antè as we say as if Christ should have said even from all eternity before his workes made in the Creation of the world I was my fathers Darling when he made the Heavens girded the Sea and gave the unresistable decree that it should keep in its bounds I was as one brought up with him I was as a child with the Father I was dayly his delight the originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delights in the plurall number intimating that the eternall Sonne was the greatest delight of his Father hee was variety of delights unto him while God was making of the world he tooke infinite pleasure in him in so much that he made all things by him every creature hath a beame of the Fathers wisdome in it and the wisdome of God is the Sunne This is a great mystery but God speaks of it in tearmes very quaint and familiar Christ speaking of the dayes of eternity and everlastingnesse saith that he was alwayes rejoycing before God the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as
Father begotten yet eternall and the Holy Ghost is proceeding from them both yet eternally too for though they be one before another in order of nature yet not in order of time But now here is the Question seeing the Father is first the Sonne second and the Holy Spirit last in that naturall order why doth the Apostle in the fore-mentioned place set the Sonne first verily because he is next and immediate unto us being our Mediatour being the canalis or conduit pipe as I may say by which the love of God and the communion of the Holy-Ghost is brought and conveyed to us as the meanes is ever before the end Now the Saints being convinced and perswaded of this Truth this is the thing that makes Christ so deare and precious unto them as he is if Isaac loved Esau for his venison for a carnall respect much more have wee cause to love the Lord Jesus and highly to esteeme of him having procured for us the love of the Father a love like Jonathan's love to David passing the love of women yea a love of infinite dimensions and measures if I may so speake the breadth of it is infinite because it is without respect of persons the length also infinite because it is from everlasting to everlasting the depth infinite because it redeemes and delivers from Hell and the height likewise infinite because it lifts us up to Heaven Certainly Christ having purchased such a wonderfull love as this he must needs be precious he must needs be amiable and lovely to a beleeving soule Secondly for the pardon of sinne there is likewise an absolute necessity of Christ The bloud of Christ onely and not of Buls and Goats is availeable to take away sinnes The soule being convicted of its sinfulnesse speakes as the Prophet doth Who among us shall dwell with devouring fire who among us shall dwell with everlasting burnings God is devouring fire and everlasting bumings in relation to sinners his wrath is the fewell of Hell as I may say the breath of his indignation is like a river of brimstone kindling and perpetually maintaining the flames of Tophet what shall the poore sinfull soule doe now here 's nothing but menaces and threatnings terrours and amazements death and destruction and where is the remedy verily no where but in Christ alone Israel passing through the wildernesse had a cloud to cover him and defend him from the scortching Sunne-beames now what was this cloud but a type and shadow of Christ as the Apostle makes it 1 Cor. 10. 1. hee makes there the cloud and the Sea and the Manna and the water of the Rocke to be all figures and Images of Christ Christ is a sea to wash Manna to feed water to refresh and a cloud to hide the soule from the hot and burning wrath of God the fiery beames of that wrath would surely suffocate it and stifle it were not the bloud of Christ interposed and set between to veile it the bloud of Christ obnubilates and covers the soule from the fierce anger of God it is Christ onely that reconcileth us to God it is he alone that is our Advocate to plead our cause with his Father when man had sinned Justice and Mercy strove one with another seemed to be at variance Christ redintigrates them and makes them friends againe he is our blessed Umpire to set there two together againe giving satisfaction to Justice and place to mercy so honouring and dignifying both making both to rejoyce both to kisse and embrace each other God smels a sweet savâ—ur of rest in Christ onely all the hilasticall and propitiatory sacrifices of the Law did â—â—oke to him as to their end and substance of themselves they could not puâ—ge away the guilt of the least sinne the repetition of them as the Apostle teacheth showes plainely how invalid they were to expiate the crimes and offences of the soule the strictest observance of them could not make the worshipper perfect as touching cleerenesse of Conscience Heb. 9. 9. When David cryes purge me with bysope and I shall be cleane wash me and I shall be whiter then snow he alludes indeed to the Leviticall Ceremony but he aimes at the bloud of Christ onely this alone was able to purge away his foule spot his hainous sinne of murder would not out by any other washing then this In one of the old sacrifices there were two Goates appointed one to be slaine and the other to be kept alive which was called the scape-Goate now both these have an eye to Christ the slaine or sacrificed Goate was a type of his dying for sinne and the surviving or scape-goate figures his rising againe and ever living to mainetaine the worth of that oblation the Apostle saith that he ever liveth to make intercession for us and how doth he make intercession but by continuall holding forth in the presence of his Father the merit of his sufferings so that still Christ both dying and living is the fountaine of our peace and attonement with God still Christ is he and the onely he that obtaineth remission of sinnes for us Now if wee consider the many and great benefits that redound to us by the pardon of sinne we must needs conclude that Christ is very precious by whom we enjoy such a mercy When sinne is pardoned there is an end of Gods heavie wrath and displeasure Satan's Kingdome goes downe the power of our corruptions daily decaying we have peace and joy within whereas before wee had nothing but raging stormes and tempests and a very hell in our Consciences our prayers finde acceptance at the throne of Grace all the creatures are in league with us and are become our faithfull servants that which comes from them is sweet and benigne healthfull and good our blessings are blessed yea our very curses if they may be so called are likewise blessed unto us Judgements are removed every bitternesse is taken away even the sting of death is puld our Christ as a tree of most excellent vertue is cut downe and throwne into our Marah Some things may worke adveâ—sly and crosly to us but the Apostle speakes of a cooperating or working together which makes amends for all all things worke together saith he for good unto them that love God Rom. 8. 28. and they be such that have their sinnes pardoned Though some things worke untowardly and against the haire as I may say yet take them altogether and there is a blessed harmony and complyance a sweet relishablenesse and savourinesse in them one thing doth recompence and make up another the mixture of sweet and sowre through the wisdome and mighty working of God is very demulcent and wholsome full of benediction and blessednesse that even the sinnes of the Godly are an advantage to them and turne to their melioration and betternment God makes use even of them to doe his children good he brings meate out of the very eater and converts the causes of damnation into
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
Travailers in the Wildernesse who by surrounding themselves with a fire did thereby fray away the wilde beasts and kept them off from annoying them now such a defence will Christ be unto his Saints he will be with them in most deadly dangers When they passe through the water and when they walke through the fire Esa 43. 2. Fire and water are two most devouring elements good servants but bad masters as we say and therefore here they are put for all other perilous and dangerous kindes Christ will save and deliver his people from them all Wee reade Dan. 3. 25. that the three Children were cast into the fiery furnace But what said the Tyrant I see foure saith he and the fourth is like the Sonne of God and in all probabilitie it was so it being usuall under the old Testament for Christ upon some weightie occasions to appeare in humane shape Thus Christ will be with his people in the furnace of affliction and either he will provide that it shall not be over-heate or else he will worke a miracle to restraine the power of the flames he will both preserve them in and deliver them out of trouble he will so sanctifie affliction that it shall prove a very blessing and mercy to them Secondly Great also and precious are the promises which appertaine unto spirituall grace The Apostle saith That by them we partake of the divine or godly nature 2 Pet. 1. 4. He doth not meane it of the essence or substance of God as some of the Heathen conceited affirming man to be aurae divinae particula a little piece of the divine Spirit Thus did the Platonicks dreame and also the Manichees and Priscillianists not so I say for the essence of God is incommunicable but wee are to understand it of the graces of the Spirit whereby the image of God is stampt againe and restored in man therefore the Apostle doth not call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the essentiall nature of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly nature as if he had expressed it in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sainthood or a nature approaching to Gods resembling and like unto Gods So that Beleevers through Christ have in their soules a lively image and representation of the perfections of the vertues and of the life of God according to that of the Apostle Colos 3. 10. And have put on the new man which is renewed in knowledge after the image of him that created him he puts knowledge which is the incipient part of regeneration for the whole including under that both holinesse and righteousnesse And answering to this is that precious promise Esa 65. 17. where the Lord saith That he will make new heavens and a new earth This is meant of the spirituall excellency of the Church in regard both of doctrine of discipline and of life and therefore it holds forth a promise concerning the renewing of the soule by the Spirit of the Lord where doctrine is sound discipline wholesome and life holy there are new Heavens and a new earth as I may say and there the soule is become a new creature by the sanctifying Spirit of God Lastly great and precious also are the promises appertaining to eternall glory they containe in them that heavenly inheritance of the Saints in Light where they shall have blessed communion with God with Christ with the Holy Spirit with elect Angels and with one another for ever where they shall have the quintessence of all good things the sweetnesse of all Mercy and consolation where they shall have the splendour and bright rayes of everlasting honour where after this life and this life is but a bubble a smoake a wind a shadow they shall have that unutterable immortall Crowne of glory set upon their heads which Christ hath promised in a word where they shall have totum quod volunt nihil quod nolunt all that they would have and nothing that they would not have Hence it is that the Gospel which holdeth forth the promise of these things is termed glorious and the ministration thereof likewise glorious And therefore as the Apostle makes the comparison between the Law and the Gospel if the ministration of death and condemnation be glorious saith he how shall not the ministration of the Spirit and of righteousnesse be rather glorious so may I say if the glory of Christ be so splendent and shining so attractive and alluring even in the promise and expectation of it what then will it be in the full fruition and enjoyment thereof if so excellent and surpassing at a distance and through the lattice as I may say what will it be in the neerest touch and vision thereof when wee shall come our selves to participate of that glory Now wee see but in a glasse darkely saith the Apostle 1 Cor. 13. 12. that is here wee see God but as we see our owne Image in a glasse and not the very face it selfe here wee see him by a kinde of reflection and at second hand as I may say in the Ordinances in the creatures and such like dimme representations which at the farthest are in some sense aenigmaticall full of intricacy and obscurity But then wee shall see God face to face and then we shall know him as we our selves are knowne by him that is to say perfectly I meane with such a perfection as a glorified creature is capable of Thus have I shewed unto you what excellent and precious things are contained in the Promises for our soules and for our bodies for this life and for the life to come for ever ô then how much more precious and excellent how much more to be desired and longed for is Jesus Christ by whom so manifold and unspeakeable blessings are conveyed unto us Fourthly Christ hath bestowed up-Beleevers Mot 4 precious love and precious it is because Infinite Gracious Liberall Everlasting First the love of Christ unto his Saints is infinite and unmeasurable it is beyond all imagination or conception As the Father hath loved me so have I loved you saith Christ Joh. 15. 9. Now who can understand with what love the Father hath embraced his Sonne who can dive into the bottomelesse depth of that tender affection which the infinite God beareth unto Christ no more can wee define and fully set forth what the love of Christ unto his Saints is The Apostle indeed would have the Ephesians able to comprehend with all Saints the breadth and length the depth and height of the love of God in Christ but yet for all that hee concludes that it passeth knowledge Ephes 3. 18. 19. Secondly Christs love is a gracious love That which the Lord speakes by his Prophet concerning Jerusalem may fitly be applyed to all his people When I passed by thee and saw thee polluted or troden under foot as the word signifieth in thine owne bloud I said unto thee live That is as we use to apply it spiritually when we
were in our naturall filthinesse and uncleanenesse which we drew from our first Parents God loved us freely and not for our worth or merit not for our beautie or comelinesse wee had no worth in us nor no beauty upon us yet he loved us and said unto us live that is he made us to live spiritually he did put the life of grace into us he did breath into the nostrills of our soules as I may say the breath of heavenly life his saying in this new Creation was as his saying was in the first Creation of all things he did but speak the word and it was done Againe he addes in the forementioned Prophesie verse the eight I spread my skirt over thee He alludeth to a custome or Ceremony of the Jewes whereby at Mariages the Husband in token of his Interest and propriety and also as a pledge of his most tender love and endeared affection to his wife did cover her with a lappe or skirt of his garment now this matrimoniall rite was a figure of the merit of Christ who hath by his righteousnesse covered all our sinnes and transgressions veiled all our filthinesse and polutions and hid all our spirituall nakednesse and deformities and that most freely most graciously most undeservedly according to that Hosea 14. 4. I will heale their back-sliding I will love them freely Thirdly Christs love to his Saints is a liberall love a munificent a magnificent and bountifull love this appeares plainely by those hard and bitter things that he underwent for us Philip 2. 7. the Apostle saith that he made himselfe of no reputation he tooke upon him the forme of a servant and was made in the likenesse or habit of men The originall word in the place signifieth that he emptied himselfe or redegit se ad nihilum he brought himselfe as it were to nothing he devested and stript himselfe of the robes of Divine Majesty laying them his Throne his Crowne and his Scepter of Glory aside for a while Through the extremity of his agony his body did sweat drops of bloud he did exhaust such an infinitely rich and precious treasure as all Heaven and earth could not recompense and make up againe It is reported of the Pelioan that she openeth her breast with her bill and feedeth her young ones with the bloud distilling from her and therefore saith mine Author the Egyptians did make that kinde an hieroglyphick of Piety and pitie and upon that consideration they spared them at their Tables Now this creature is a lively picture and Embleme of Christ he parted with that which was most deare unto him the soule in his body the bloud in his veines and which was more then all the rest the sweet and ravishing apprehensions of his Fathers love eclipsed and darkned in his agonies and so totally eclipsed that he cryed out with a loud voyce my God my God why hast thou forsaken me And all this he did in his infinite pitie and love to us the Apostle saith that he loved his Church and gave himselfe for it Ephes 5. 25. Lastly Christs love is eternall and everlasting a love that never decayes or waxeth cold like the stone Asbestos of which I read in Solinus that being once hot it can * Iul. Solin polyhistor cap. 12. never be cooled again The love of Christ is like a Fountaine ever flowing and never dried up or like the sacred fire which never went out I have loved thee with an everlasting love saith he Jer. 31. 3. and in another place with everlasting kindnesse will I have mercy upon thee Though the Saints offend Christ often yet he loves them still he onely purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lesson or detract his love from them Though his people come upon him every day for new favours and new supplies yet his good-will is never wearied or tired out yea though thousands millions of his Saints presse upon him at once yet hee hath for them all and the Fountaine of his love is never emptied I like the matter of the Poet very well although I confesse his verse be something jiggish and toying Sumit unus sumunt mille Quantum isti tantum iâ—e Neque sumpius absumitur One Beleever drawes water of life and supply of all needfull blessings out of this well of salvation and a thousand like gracious soules doe the like and the one drawes as much as the thousand and yet the well is never drawne drie Now then a little to recapitulate If the love of Christ unto his Saints be infinite boundlesse and unmeasurâ—ble if it be gracious free and undesâ—rved â—r it be liberall rich and bountifull Lastly if it be eternall everlasting and never decaying ô what a whetstone should this be to our affections what a spurre to our Spirits and what a bellowes to blow up and kindle the fire of our love to Christ nothing doth more conciliate and attract love then love it selfe it were horrible ingratefulnesse not to spend and be spent as the Apostle speakes for one that hath loved us so much as Christ hath done certainely if love doe not draw us unto him nothing will The acts of Christs love are the cords wherewith he drawes soules unto himselfe I drew them with the cords of a man with bands of love saith hee Hosea 11. 4. and in another place with Jer. 31. 3. loving kindnesse have I drawne thee* 'T is an Argument then that wee are not drawne at all if love doe not effect it Fiftly Christ bestowes upon Beleevers Mot. 5 his precious Spirit This is that which Christ promiseth to his Disciples Joh. 14. 26. The comforter which is the Holy Ghost whom the Father will send in my name saith Christ he shall teach you all things c. Now let us consider how excellent the Spirit is in all the workings of it upon our hearts and then we shall see what a precious and lovely gift this is The Spirit of Christ doth these things It illuminates our minds It sanctifies our natures It seales our adoption First of all the Spirit of Christ doth illuminate the mind and understanding it opens the windowes of the soule as I may say and sets up a new Light in it it brings in light upon light Even by nature men have some Light such as it is by Art and industry they acquire more but the saving Light of the Spirit of Christ farre excelleth all that of the naturall man as the Light of the Sunne doth the light the Moone or as the Light of seven dayes doth the light of one hence is that Spirit by an excellency called the Spirit of wisdome and understanding and it is said to lead us and to guide us into all truth Joh. 14. 16. I have many things saith Christ to say unto you but you cannot beare them now but when the spirit cometh he shall lead you into all truth
soule is to thy Name and to the remembrance of thee With my sâ—ule have I desired thee in the night yea with my spirit within mee will I seeke thee early Esa 26. 8 9. Now I must tell you that it was faith which caused such love-sicknesse in the Spouse such panting and thirsting in David and such soule-desires such incessant seeking of Christ in those godly ones that wee reade of Give me children or else I dye said Rachell so certainly nothing can quiet and content the minde of a Beleever but union and communion with Christ It argues then a dead darke a hopelesse a faithlesse condition when the soule can goe whole moneths and yeares pleasing it selfe with rattles and toys as I may say and never labour for sweet intercourse or commerce with Christ at the very best here can be no better then a divided esteeme of Christ which is nothing worth When the heart is divided between Christ and the world there is alwaies a disproportion the world hath most and Christ least yea even then when Christ seemes to have most yet it is but occasionall dangers feares the ficke bed a spirit of bondage stings of conscience and the like may perhaps make Christ most relishable for a spirt but when the fit or storme is over and God gives respit then the heart is hardened like Pharaohs and there is a returning with the dogge 2 Pet. 2. 22. to his vemit and with the washed Sow to wallowing againe in the mire It is possible for a man to esteeme of Christ meerely for ease he would be freed from anguish but not from sinne he would be eased of the burden of sinne I meane those horrors and terrors and wounds and affrightments which it workes he would be delivered from paine and the hell of sinne but he cares not to be purged from the impurity and filthinesse of it Now where Christ is welcome and accepted onely for such an end as this truely he counts himselfe to be but little set by such an esteeme of Christ is but an occasionall esteeme of him a divided esteeme a disproportionable esteeme which he doth nothing esteeme of and it declares a soule quite destitute of faith and Christ cannot be precious where there is no faith Secondly Here is discover'd to us a Vse 2 fit object whereupon to spend the marrow of our best affections wee should labour to place all our sweet affections that are to be exercised upon good as love joy and delight upon this love-deserving object Christ It is pittie wee should lose so much of our affections as wee doe upon worldly things when we suffer a pure streame to run through a dirty channell our affections to run after the things of the world wee doe but lose our affections and they become unprofitable unto us I confesse that the love of Christ is not alike in all the Saints some are more and some lesse intensive in their love to Christ Wee all know that in the naturall body there is not so much strength in a finger as there is in the arme so in the mysticall body of Christ the members have not all of them the like measures and abilities of grace And it is possible also to sleepe spiritually while the heart that is to say the life and inmost affection of the soule is waking I sleepe saith the Spouse but my heart waketh Cant. 5. 2. The meaning is that shee was somewhat secure and kept not that watch against the pleasures of this life and the baits of this world as shee should doe and yet her heart was upright still So the wise Virgins slumbred and slept as well as the foolish Mat. 25. 5. And yet they had oyle in their Lamps and were ready to go in with the bridegroome The spirit may be willing when the flesh is weake as our Saviour saith Neverthelesse it were to be wished that every childe of God had heavenly affections in him at the height and like an arrow drawn up to the head And wee must take heed that our pusility and dwarfishnesse in them do not flow from a vicious and adulterate love love of the world love of ease love of any thing more then Christ Many of Gods deare ones are not without some tincture of this they have as it were fits of it sometimes as we may see by those excuses which the Spouse makes when Christ did knock at the doore of her heart for entrance I have put off my coat saith shee how shall I put it on I have washed my feet how shall I defile them Cant. 5. 3. 'T is a Metaphor taken from those that are gone to bed and are loath to rise for any mans pleasure and the meaning may be this that shee had now shaken off many feares and troubles shee was free from persecution delivered from many afflictions and miseries formerly endured shee had now thrown off these things as one going to bed doth his garments shee had washt them off as in the Eastern Countries travailers were wont to wash off the soile of their feet when they went to their rest and shee was now in the bed of fleshly ease and worldly contentment loath to disrest her selfe loath to rise and to be pincht with cold againe loath to set her feet into the dirt of former sufferings though in her heart shee preferr'd Christ above all yet so sweet were those earthly accommodations that shee would rather forbeare intercourse with him for a while then lose her share in them Thus it was with her but this was a naughty temper and cost her deare to be purg'd of it The true and healthfull temper of the soule is when Christ is a joy to us even in the absence and want of all other things when wee can say with the Prophet Although the fig-tree shall not blossom neither shall fruite be in the vines the labour of the olive shall faile and the fields shall yeeld no meat the flocke shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord I will joy in the God of my salvation Habac. 3. 17 18. Thirdly This may discover unto us what singular effects the excellency of Christ have upon the hearts of Beleevers and how eminently their affections are drawn out toward him Wee may judge of our esteeme by our affections and chiefly by the affection of love Love is the height of our esteeme and there are in it these three acts or effects viz. 1. Complacency or well-pleasednesse 2. Desire of union or enjoyment 3. Benevolence or good will First Complacency or well-pleasednesse being referred to Christ is an affection whereby wee doe approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the world Thy love is better then wine saith the Church because of the savour of thy good ointments thy Name is as ointment powred forth
therefore doe the Virgins love thee Cant. 1 2 3. This Scripture shews what a pleasing and delightfull object Christ is to a beleeving soule What more acceptable to tast then fragrant wine Christ is farre more to a Beleever What more pleasing to the smell then sweet ointments of an exquisite composition Christ is the same and far sweeter to the heart of a beleever The judgement the Church hath of the love of Christ is that it far excells all the pleasures and delights of the world synecdochically signified by wine one pleasant species or kinde for all the rest and his Name that is the knowledge of him by preaching of the Gospel is powred out like odoriferous ointment to the unspeakable delight of the Saints drawing and ravishing the mindes of them that heare it as virgines are drawn with the offer of some lovely match Now where Christ is such a pleasing and delightfull object where the sences of the soule are so exceedingly taken with his sweetnesse where there is such a totall acquiessence in Christ and such a full absolute and universall resting in him it is most evident and undeniable that there cannot but be a high and worthy esteeme of him The best of Gods Saints and servants have liked of Christ coming with a frowne as well as with a smile with a rod as well as with tender and sweet embracings though there hath been some reluctance in the flesh and aversenesse in nature yet to the new man within to the sanctified and regenerate part Christ hath been ever welcome however represented and in what shape soever he hath offered himselfe Indeed Christ hiding and absenting himselfe ecclipsing his light and withdrawing his comfort from the soule this hath ever been bitter and unsavory to the Saints and never could they beare it with any patience because they thought Christ to be utterly lost and gone they thought Christ to be no Christ but in other things though never so tart and unpleasant Christ hath been acceptable enough Lord if it be thou saith Peter bid me come unto thee on the water so it is with the Saints they refuse not to venter even upon the boisterous water to goe unto Christ Christ is welcome to them upon any termes scourging and whipping Christ as well as stroaking and embracing Christ When Samuel told Eli of judgements to come upon his family It is the Lord saith he let him doe what seemeth him good 1 Sam. 3. 18. If it be the Lord that doth it it is no matter I will beare it So David I was dumbe and opened not my mouth because â—hâ—u didst it And Job Shall we receive good at the hand of God and shall we not receive evill As who should say God shall be welcome to me any how bringing good or bringing evill Yea even in spirituall desertions when Christ hideth 〈◊〉 and vaileth himselfe from the soule the Saints are enough wel-pleased in him though the tentation be full of amarulency and bitternesse yet in Christ himselfe there is abundant sweetnesse and satisfaction hence was that resolution of Job though he kill me yet I will trust in him Hence also it is that the children of God though they walke in darknesse and have no Light at all yet they will trust in the name of the Lord and stay themselves upon their God Isaiah 50. 10. Though some weake ones doubt of this and call it into question and the efore are sometimes in fits of despaire yet the more exercitate of the Saints those among them that are as beaten and tried souldiers they cannot be beaten off from the comfortable apprehension of it and therefore in the depth of darknesse and tentation when Christ hides and turnes away his loving countenance they resolve to wait for better times I will waite upon the Lord that hideth his face from the house of Jacob and I will looke for him Isaiah 8. 17. and notable to this purpose is that of Job Behold I goe forward but he is not there and backward but I cannot perceive him on the left hand where he doth worke but I cannot behold him he hideth himselfe on the right hand that I cannot see him Job doth not speak thus in respect of the invisible essence of God but in respect of comfortable revelations God hid his cheerefull and loving face from him that which way soever he turn'd himselfe he could not behold it Well but what doth Job in this case doth he despond doth he let goe his hold and give over his hope no but he holds fast still he likes Christ well enough still he knoweth saith he the way that I take when he hath tried me I shall come forth like gold Job 23. 8 9 10. Job had as the Apostle speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of a habit or perfection he had his senses well exercised Hâ—b 5. 14. or scool'd as the word signifieth he was a man of experience and experience worketh hope as the Apostle saith and therefore in the depth and bottome of all his miserie Christ was a Light a stay and a comfort to him Now whence is it that the Faith and graces of the Saints are so impregnable whence is it that their hope is so indefatigable and never out of breath whence is it that no stormes or tempest of tentation can breake their spirits and make them give out but from that complacency and well pleasednesse from that exceeding swavity and sweetnesse that they find in Christ so that let him present himselfe how hee will they are never offended as to flie off from him and to give him the slip for ever A bundle of Mirrhe saith the Church is my welbeloved unto me he shall lie all night betwixt my brests Cant. 1. 13. Myrrhe is very sweet of smell and leniter amara meanely or somewhat bitter in taste as the naturalist writeth so is Christ in this world a kind of a bitter-sweet unto his Saints but yet his sweetnesse doth as I may say swallow up all his bitternesse his bitternes is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they be weake in themselves then they are strong in him and more then Conquerours as the Apostle saith To conclude such is the force of that pleasantnesse and lovelinesse that is in Christ that neither the shame of his owne poverty and crosse nor his comming to set fire in the earth holding forth such a Doctrine as makes wicked men rage like Devills and makes his owne people to be in the midst of feares and troubles and Christ himselfe hiding his face and love from them such I say is the force of his pleasantnesse and amiablenesse that none of these bitter things could ever make the Disciples of Christ wearie of their profession or