Of Communion with God, Part 2 · Chapter 3 · Digression 1
DIGRESSION. I. Some Excellencys of Christ proposed to Consideration to endeare our hearts unto him. His description Cant. 5. opened.
TO strengthen our hearts in the Resignation mentioned of our selves unto the Lord Christ as our husband, as also to §. 1, make way for the stirring of us up to those consequentiall conjugall Affections, of which mention shall afterwards be made, I shall turne aside to a more full description of some of the Personall Excellencys of the Lord Christ, whereby the Hearts of his Saints are indeed endeared unto him.
In the Lord our Righteousnesse then, may these ensuing things be considered, which are exceeding suitable to prevaile upon §. 2 our hearts to give up themselves to be wholly his.
1. He is exceeding Excellent and desirerable in his aNum. 21. 5. 1 Cor. 10. 9. Psal. 68. 19. Eph. 4. v. 8. 10. Psal. 97. 7. Heb. 2. 10. Psal. 102. 26. Isa. 8. 13. Luk. 2. 34. Rom. 9. 30. 1 Pet. 2. 6. Is 40. 3. ch. 44. 6. ch. 45. 22. ch. 48. 12. Rom. 14. 10. Revel. 1. 11. Malach 3, 1. Psal. 2. 12. Isa 35. 4. Isa. 52. 5, 6. Isa. 45. 14, 15. Zech. 2. 8. 12. Zech. 3. 1. Zech. 12. 10. Math. 16. 17. Luk. 1. 16, 17. Joh. 5. 18, 19. Joh. 10. 30. Joh. 1. 1, 3, 10. 14. Joh. 6. 62. Joh. 8. 23, 58. Col. 1. 16. Heb: 1. 2. 10, 11, 12. Joh. 3. 13. 31. Joh. 16. 28. Mich. 5. 2. Prov: 8. 23. Joh. 17. 5. Jerem. 23. 6. 1 Joh. 5. 20. Revel. 1. 18. 4. 8. Act. 20. 28. 1 Joh. 3. 16. Phil. 2. 6, 7, 8. 1 Tim. 3. 16. Heb. 2. 16. 1 Joh. 4. 3. Heb. 10. 5. Joh. 20. 28. Rom. 9. 5. John 10. 29, 30, 31. Math. 16. 16. Rom. 8. 32. Joh. 3. 16, 18. Col. 1. 15. Joh. 17. 10. Isa. 9. 6. Col. 2. 9. 1 Cor. 8. 6. 1 Cor. 2. 8. Psal. 68. 17.Deity, §. 3 and the Glory thereof. He is Jehovah our Righteousnesse. Jerem. 23. v. 6. In the rejoycing of Sion at his coming to her, this is the Bottome, Behold thy God. Isa. 40. 9. we have seen his Glory (saith the Apostle) what Glory is that? the Glory of the only begotten Son of God John 1. 14. The choisest Saints have been afraide, and amazed at the beauty of an Angell; and the stoutest sinners have trembled at the Glory of one of those creatures in a low appearance, representing but the back parts of their Glory, who yet themselves in their highest Advancement doe cover their faces at the presence of our Beloved, as conscious to themselves of their utter disability to beare the rays of his Glory, Isa. 6. 2. Joh. 12. 39, 40. He is the Fellow of the Lord of Hosts Zech: ch. 13. v. 7. And though he once appeared in the forme of of a Servant, yet then he thought it no robbery to be EQUALL unto God: Phil. ch. 2. v. 8, In the Glory of this Majesty he dwells in Light inaccessable. We cannot by searching find out the Almighty to Perfection: it is high as Heaven, what can we doe? it is deeper then Hell what can we know, the measure thereof is longer then the Earth, and broader then the Sea. Job. 11. v. 7, 8, 9. We may all say one to another of this! surely we are more brutish then any man, & have not the understanding of a man; We neither learned wisedome, nor have the knowledge of the Holy; who hath ascended up into Heaven or descended, who hath gathered the wind in his fist, who hath bound the waters in a Garment, who hath established the Ends of the Earth, what is his name, and what is his Sons name, if yee can tell. Prov. chap. 30. v. 2, 3, 4.
If any one should aske now with them in the Canticles, what is in the Lord Jesus our beloved, more then in other Beloveds, §. 4 that should make him so desireable, and amiable, and worthy of Acceptation? What is he more then others? I aske what is a King more then a Beggar? Much every way. Alas! this is nothing; they were borne alike, must dye alike, and after that is the Judgement. What is an Angell more then a Worme? A worme is a Creature, and an Angell is no more; He that made the one to creep in the Earth, made also the other to dwell in Heaven. There is still a proportion between these: they agree in something; But what are all the nothings of the World, to the God infinitely blessed for ever more? Shall the dust of the Ballance, or the drop of the Bucket be laid in the scale against him? This is He of whom the sinners in Syon are afraid and cry, Who amongst us shall dwell with that devouring fire, who amongst us shall inhabit with everlasting burnings? I might now give you a glimse of his Excellency in many of those Propertys and attributes, by which he discovers himselfe to the faith of poor Sinners. But as he that goes into a Garden where there are innumerable flowers in great Variety, gathers not all he sees, but cropps here and there one, and another; I shall indeavour to open a doore, and give an inlet into the infinite Excellency of the Graces of the Lord Jesus, as he is God blessed for evermore, presenting the Reader with one or two Instances, leaving him to gather for his owne use, what farther he pleaseth. Hence then observe,
1. The Endlesse, Bottomelesse, boundlesse Grace and Compassion §. 5 that is in him, who is thus our husband as he is the God of Syon. It is not the grace of a Creature, nor all the Grace that can possibly at once dwell in a created nature, that will serve our turne. We are too indigent to be suited with such a supply. There was a Fullnesse of Grace in the Humane Nature of Christ: He received not the Spirit by Measure. Joh. chap. 3. v. 34. A fullnesse like that of Light, in the Sun, or of Water in the Sea; I speak not in respect of Communication, but sufficiency. A fullnesse incomparably above the measure of Angells, Yet it was not properly an infinite Fullnesse; it was a created, and therefore a limited fullnesse. If it could be conceived as separated from the Deity, surely so many thirsty guilty soules, as every day drink deep and large draughts of Grace and Mercy from him, would (if I may so speak)! sink him to the very bottome: nay, it could afford no supply at all, but only in a morall way. But when the Conduit of his Humanity, is inseparably united to the infinite inexhaustible Fountaine of the Deity, who can looke into the depths thereof? If now there be Grace enough for sinners in an All-sufficient God, it is in Christ And indeed in any other there cannot be enough. The Lord gives this Reason for the Peace and confidence of sinners Isa. 54. 4, 5. Thou shalt not be afraid, nor confounded, thou shalt not be put to shame: but how shall this be? So much Sin & not ashamed? So much guilt & not confounded? Thy Master (saith he) is thine Husband, the Lord of Hosts is his Name, and thy Redeemer, the Holy one of Israel, the God of the whole earth shall he be called; This is the bottome of all peace, Confidence and consolation: the Grace and mercy of our Maker, of the God of the whole Earth. So are kindnesse and power tempered in him! he makes us and marrs us! he is our God, and our Goel, our Redeemer. Looke unto me (saith he) and be saved, I am God and none else. Isa. 45. 22. Surely one shall say, in JEHOVAH have I Strength and Righteousnesse v. 24.
And on this ground it is, that if all the world should (if I may so say) set themselves to drink free Grace, Mercy and Pardon; §. 6 drawing bCant. 5. 1. Isa. 55. 1. Revel. 22. 17. Joh. 7. 37, 38.water continually from the wells of Salvation; if they should set themselves to draw from one single Promise, an Angell standing by, and crying drink O my friends, yea drink abundantly, take so much Grace and Pardon as shall be abundantly sufficient for the world of sinne which is in every one of you; they would not be able to sinke the Grace of the promise one haires bredth. There is enough for millions of worlds if they were, because it flowes into it from an infinite bottomlesse fountaine. Feare not O worme Jacob, I am GOD and not man, is the bottome of sinners Consolation. This is that Head of Gold mentioned Cant. 5. 11. that most precious Fountaine of Grace and Mercy. This Infinitenesse of Grace in respect of its spring and Fountaine will answer all objections that might hinder our soules from drawing nigh to Communion with him, and from a free embracing of him. Will not this suite us in all our distresses? What is our finite guilt before it? Shew me the sinner that can spread his Iniquities to the dimensions (if I may so say) of this Grace? Here is Mercy enough for the greatest, the oldest, the Stubbornest Transgressor? Why will you dye, O yee house of Israel? Take heed of them who would rob you of the Deity of Christ: If there were no more Grace for me then what can be treasured up in a meer man, I should rejoyce my portion might be under Rocks and Mountaines.
Consider hence his Eternall, free, unchangeable Love. Were the love of Christ unto us, but the Love of a meere man, though never §. 7 so excellent, innocent and glorious, it must have a beginning, it must have an ending, and perhaps be fruitlesse. The Love of Christ in his humane nature towards his, is exceeding intense, tender, precious, compassionate, abundantly heightned by a sense of our miseries, feeling of our Wants, experience of our Temptations, all flowing from that rich stock of Grace, pitty and compassion, which on purpose for our good and supply, was bestowed on him. But yet this Love as such, cannot be infinite, nor eternall, nor from it selfe absolutely unchangeable. Were it no more, though not to be parallelled, nor fathomed, yet our Saviour could not say of it, as he doth, as my Father loveth me, so have I loved you: Joh. 15. 9. His love could not be compared with, and equalled unto the divine Love of the Father, in those properties of Eternity, Fruitfulnesse, and Unchangeablenesse, which are the chiefe Anchors of the soule, rolling it selfe on the bosome of Christ, but now
1. It is Eternall. Come ye neare unto me, heare you this, I have not (saith he) spoken from the beginning in secret, from the Time that it was, §. 8 there am I, and now the Lord God and his spirit hath sent me: Isa. ch. 48. 16. He himselfe is yesterday, to day, and for ever, and so is Heb. 13. 8.his Love, being his who is Alpha and Omega, the first and the last, the beginning, and the ending, which is, which was, and which is to come. Revel. 1. 11.
2. Unchangeable. Our Love is like our selves; as we are, so are all our Affections: so is the Love of Christ, like himselfe: we §. 9 love one, one day, and hate him the next: he changeth, and we change also; this day he is our right Hand, our right eye, the next Gen. 4. 14, 15.day cut him off, pluck him out. Jesus Christ is stil the same, and so is his Love: In the beginning he laid the foundation of the Earth, and the Heavens are the works of his hands, they shall perish but He remaineth, they shall all wax old as doth a garment, and as a vesture shall he fold them up, and they shall be changed; but he is the same, and his years faile not: Heb. 1. 10, 11, 12. He is the Lord, and he changeth not, and therefore we are not consumed. Whom he Loves he loves unto Mal. 3. 6. John 13. 1.the End. His Love is such as never had beginning, and never shall have Ending.
3. It is also Fruitfull. Fruitful in all gracious Issues and Effects. §. 10 A man may Love another as his own soule, yet perhaps that Love of his cannot helpe him, He may thereby pitty him in prison, but not relieve him: bemoane him in misery, but not help him: suffer with him in trouble, but not ease him. Wee cannot Love Grace into a child, nor mercy into a friend: we cannot love them into Heaven, though it may be the great desire of our soule. It was Love that made Abraham cry, Oh that Ishmael might live before thee, but it might not be. But now, the Love of Christ, being the Love of God, is effectual and fruitfull in producing all the good things which he willeth unto his beloved. He loves Life, Grace and Holinesse into us: He loves us also into Covenant, Loves us into Heaven: Love in him is properly to will good to any one: Whatever good Christ by his Love, Wills to any, that willing is operative of that Good.
These three Qualifications of the Love of Christ, make it exceedingly §. 11 eminent, and him exceeding desireable. How many Millions of Sinnes, in every one of the Elect, every one whereof Were enough to condemne them all, hath this Love overcome? what Mountains of unbeliefe doth it remove? Looke upon the conversation of any one Saint, consider the frame of his Heart, see the many staines and spots, the defilements and Infirmities, wherewith his Life is contaminated, and tell me whether the Love that bears with all this, be not to be admired. And is it not the the same towards thousands every day? what streames of Grace, purging, pardoning, quickning, assisting, do flow from it every day? This is our beloved, O ye daughters of Jerusalem.
2. He is desireable and worthy our Acceptation, as considered in his Humanity; even therein also in reference to us, he is exceedingly §. 12 desireable. I shall only in this note unto you two things:
1. Its Freedome from sinne.
2. Its Fulnesse of Grace: in both which regards the Scripture sets him out as exceedingly lovely and amiable.
1. He was free from sin: The Pet. 2. 24.Lambe of God, without Spot, §. 13 and without blemish. The Male of the flock to be offered unto God, the curse falling on all other Oblations, and them that offer them. Mal. 1. 14 The purity of the snow is not to be compared with the whitenesse of this Lilly, of this fCant. 2. 1.Rose of Sharou, even from the wombe: For such an High-Priest became us, who is holy, harmelesse, undefiled, separate from sinners, Heb: 7. v. 26. Sanctified persons, whose staines are in any measure washed away, are exceeding faire in the Eye of Christ himselfe. gCant. 1. 15, 16. Chap. 4. 1. 10.Thou art all faire (saith he) my beloved, thou hast no spot in thee. How faire then is he, who never had the least spot or staine?
It is true, Adam at his Creation had this spotlesse purity, so §. 13 had the Angells. But they came immediately from the hEccl. 7. 29.hand of God, without concurrence of any secondary cause. iIsa. 53. 2.Jesus Christ is a plant and root of a dry Ground, a Blossome from the stemme of Jesse, a Bud from the Loynes of sinfull man, borne of a Sinner, after there had been no innocent flesh in the World for 4000 yeares, every one upon the Roll of his Genealogy being infected there withall. To have a Flower of wonderfull rarity to grow in Paradise, a Garden of Gods own planting, not sullyed in the least, is not so strange: but as the Psalmist speaks (in another kind,) to heare of it in a Wood, to find it in a Forrest, to have a spotlesse Bud, brought forth in the Wildernesse of corrupted nature, is a thing which Angells may desire to look into. Nay more! this whole nature, was not only defiled, but also accursed: not only uncleane, but also guilty; guilty of Adam's Transgression in whom we have all sinned. That the humane Nature of Christ, should be derived from hence, free from guilt, free from pollution, this is to be adored.
But you will say, how can this be? who can bring a clean thing, from an unclean? How could Christ take our Nature, and §. 15 not the defilements of it, and the Guilt of it? If hHeb. 9. 7, 10Levi paid Tithes in the Loynes of Abraham, how is it that Christ did not sinne in the Loynes of Adam?
Ans. There are two things in Originall sinne; 1. Guilt of the §. 16 first sinne, which is imputed to us, we all sinned in him, foreign, Ro. 5. 12. whether we render it Relatively in whom, or Illatively, being all have sinned, all is one: that one sinne, is the sinne of us all, omnes eramus unus ille homo: we were all in Covenant with him; He was not only a naturall head, but also a federall head unto us; as Christ is to Believers (Rom. 5. 17. 1 Cor. 15. 22.) so was he to us all. and his Transgression of that Covenant is reckoned to us.
2ly There is the derivation of a polluted, corrupted nature §. 17 from him; lIob. 14. 4. Ioh. 3. 6. foreign: Rom. 8. 7. foreign. Col. 2. 14.Who can bring a clean thing out of an unclean? that which is borne of the flesh is flesh, and nothing else; whose wisdome and mind is corrupted also. a polluted fountain, will have polluted streams. The first person corrupted nature, and that nature corrupts all persons following; now from both these was Christ most free. He was never federally in Adam; and so not liable to the imputation of his sinne on that account. It is true, that sinne was m2 Cor. 5. 21imputed to him, when he was made sinne; thereby he took away the sinne of the world, Ioh. 1. 29. but it was imputed to him in the Covenant of the Mediator, through his voluntary susception; and not in the Covenant of Adam by a legall imputation. Had it been reckoned to him, as a descendent from Adam, he had not been a fit High-Priest to have offered sacrifices for us; as not being separate from sinners, Heb. 7. 25. Had Adam stood in his Innocency, Christ had not been incarnate, to have been a Mediator for sinners, and therefore the Counsell of his Incarnation morally took not place nGen. 3. 15.untill after the fall; though he was in Adam, in a naturall sense from his first Creation, in respect of the purpose of God, Luk. 3. 23, 38 yet he was not in him, in a Law sense, untill after the fall; so that as to his own person, he had no more to doe with the first sinne of Adam, then with any personall sinne of one whose punishment he voluntarily took upon him. As we are not liable to the guilt of those progenitors who followed Adam, though naturally we were no lesse in them then him. Therefore did He, all the daies of his flesh serve God in a Covenant of works; and was therein accepted with him; having done nothing that should disanull the vertue of that Covenant as to him; This doth not then in the least take off from his perfection.
2. For the Pollution of our nature, it was prevented in him §. 18 from the instant of Conception Luk. 35. the holy Ghost shall come upon thee, and the power of the Highest shall over shaddow thee, therefore also that holy thing that shall be borne of thee, shall be called the Sonne of God. He was made of a Woman, Gal. 4. 6. but that portion whereof he was made, was sanctified by the Holy Ghost, that, what was borne thereof, should be an holy thing; Not only the Conjunction and Union of soule and body, whereby a man becomes partaker of his whole nature, and therein of the pollution of sinne, being a sonne of Adam, was prevented by the sanctification of the holy Ghost, but it also accompanied the very separation of his bodily substance in the wombe, unto that sacred purpose whereunto it was set apart: so that upon all accompts, he is holy, harmlesse, undefiled. Adde now hereunto, that he did no sinne, neither was there any guilt found in him, 1 Pet. 2. 22. that he fulfilled all Righteousnesse Mat. 3. 15. his Father being alwaies well pleased with him, v. 17. on the accompt of his perfect obedience, yea even in that sense wherein he chargeth his Angells with folly, and those Inhabitants of heaven, are not cleare in his sight, and his Excellency and desireablenesse in this regard will lye before us: such was he, such he is, and yet for our sakes, was he contented not only to be esteemed by the vilest of men, to be a Transgressor, but to undergoe from God, the punishment due to the vilest sinners. Of which afterwards.
2ly The fulnesse of grace in Christs humane nature, sets forth the Amiablenesse and desireablenesse thereof: should I make it §. 19 my businesse to consider his perfections, as to this part of his Excellency, what he had from the wombe, Luke 1. 35 what received growth and improvement, as to exercise in the dayes of his fesh, Luk. 2. 52. with the complement of them all, in glory, the whole would tend to the purpose in hand. I am but taking a view of these things in transitu. These two things ly in open sight to all at the first consideration: All Grace was in him, for the kinds thereof: and all degrees of grace for its perfections; and both of them make up that fullnesse that was in him; it is Created grace that I intend, and therefore I speak of the kinds of it; it is grace inherent in a created nature, not infinite, and therefore I speak of the degrees of it.
For the Fountaine of Grace the holy Ghost, he received not him by measure Joh. 3. 34. and for the Communications of the Spirit, §. 20 it pleased the Father that in him should all fullnesse dwell Cor. 1. 19. that in all things he might have the preheminence. But these things are commonly spoken unto.
This is the beloved of our soules! holy, harmelesse; undefiled; full of grace and truth; oJohn 1. 16. 1 Cor. 11. 1. Ephes. 5. 2. 1 Pet. 2. 21. Math. 3. 17. John 1. 18. Heb. 2. 15. ch. 7. 25. Joh. 1. 14, 15.full to a sufficiency for every end of Grace; §. 21 full for practice, to be an Example to men and Angels as to Obedience; full to a certainty of uninterrupted Communion with God; full to a readinesse of giving supply to others; full to suit him to all the occasions and necessitys of the soules of men; full to a Glory not unbecomming a subsistence in the person of the Son of God; full to a pefect victory in tryalls, over all Temptations; full to to an exact Correspondency to the whole law, every righteous and holy law of God; full to the utmost capacity of a limited, created, finite nature; full to the greatest beauty & glory of a living Temple of God; full to the full pleasure & delight of the soule of his Father; full to an everlasting monument of the Glory of God in giving such inconceivable Excellencys to the Son of man.
And this is the second thing considerable, for the endearing of our soules to our beloved.
3. Consider that he is all this in one Person. We have not been treating of two, a God and a man; but of pQui propter homines liberandos ab aererna morte homo factus est, & ita ad susceptionem humanitatis nostrae, sine suae majestatis diminutione inclinans, ut manens quod erat, assumēsque quod non erat; veram servi formam, ei formae, in qua Deo patri est aequalis aduniret, ut nec minorem absumeret Glorificatio, nec superiorem minueret assumptio; salua enim proprietate utrius que substantiae, & in unam coeunte personam, suscipitur a majestate humilitas, a virture infirmitas, a mortalitate aeternitas, & ad rependendū nostrae conditionis debitum, natura inviolabilis, naturae est unita pashbili, &c. Leo. Serm. 1. de nat.one who is God and §. 22 man. That Word that was with God in the beginning, and was God Joh. 1. 1. is also made flesh v. 14. not by a conversion of its selfe into flesh, not by appearing in the outward shape, and likenesse of flesh, but by assuming that holy thing that was borne of the Virgin Luk. 1. 55. into personall union with himselfe. Soe the Mighty God, If. 9. 6. is a Child given to us; that holy thing that was borne of the Virgin, is called the Sonne of God; Luk. 1. 35. That which made the man Christ Jesus to be a man, was the union of soul and body; that which made him, that man, and without which he was not that man, was the subsistence of both united in the person of the Son of God. As to the proof hereof, I have spoken of it gVind. Evan c. 7.elsewhere at large; I now propose it only in generall, to shew the Amiablenesse of Christ on this account; Here lyes, hence arises, the Grace, Peace, life, and Security of the Church, of all believers: as by some few considerations may be clearely evinced.
1. Hence was he fit rDeus verus, & homo verus inunitatem domini temperatur, ut quod nostris remediis congruebat unus atque idem dei hominum que mediator, & mori possit ex uno, resurgere possit ex altero: Leo ubi Sup.to suffer, and able to beare, whatever was due unto us; in that very Action, wherein the Son of man gave himselfe a ransom for many Math. 20. 28. God Redeemed his Church with his own blood Act. 20. 28 and therein was the love of God seen that he gave his life for us. I Joh. 3. 16. on this account was there room enough in his breast to receive the points of all the sZech. chap. 13. v. 7. Psal. 89. v. 19.swords that were sharpned by the Law against us, and strength enough in his shoulders, to beare the burthen of that Curse that was due to us. Thence was he so willing to undertake the worke of our Redemption, Heb. 10. 7, 8. Lo I come to do thy will O God; because he knew his ability to go through with it. Had he not been man, he could not have suffered, had he not been God, his suffering could not have availed either himselfe or us, he had not satisfyed; the suffering of a meer man, could not beare any proportion to that which in any respect was infinite. Had the Great & Righteous God gathered together all the sins that had been Commited by his Elect from the foundation of the world, & searched the bosomes of all that were to come to the end of the world, & taken them all, from the sin of their nature, to the least deviation from the rectitude of his most holy Law, and the highest provocation of their Regenerate and Unregenerate Condition, and laid them on a meer holy innocent Creature, O how would they have overwhelmed him, and buried him for ever out of the presence of Gods love! Therefore doth the Apostle premise that glorious description of him to the purging of our sinne. He hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world; who being the brightnesse of his Glory, and the expresse image of his person, vp-holding all things by the word of his power, hath purged our sinnes. Heb. 1. 2, 3: It was he that purged our sinnes, who was the Sonne and heire of all things, by whom the world was made, the brightnesse of his Fathers glory, and expresse image of his person; He did it, he alone was able to doe it. God was manifested in the fiesh (1 Tim. 3. 16.) for this worke; the sword awaked against him that was the fellow of the Lord of Hosts Zach. 13. 7. and by the wounds of that great shepheard, are the sheep healed. 1 Pet. 2. 24, 25.
2. Hence doth he become an endlesse, bottomelesse fountain §. 23 of Grace to all them that believe. The fulnesse, that it pleased the Father to Commit to Christ, to be the great Treasury and storehouse of the Church, did not, doth not lie in the humane natrue considered in it selfe; but in the Person of the Mediator God and man. Consider wherein his Communication of Grace doth consist, and this will be evident. The Foundation of all is laid in his satisfaction, Merit & purchase, these are the morally procuring cause of all the Grace we receive from Christ. Hence all Grace becoms to be t his; all the things of the new Covenant, Joh. 16. 14, 15the promises of God all the Mercy, Love, Grace, Glory promised, became (I say) to be his. Not as though they were all actually invested or did reside and were in the humane nature, and were from thence really Communicated to us; by a participation of a portion of what did so inhere; but they are morally his by a uIs. 53. 11, 12 Joh 1. 16. Col. 1. 19, 20.Compact, to be bestowed by him as he thinks good, as he is Mediator God & man, that is, the only begotten Son made flesh Ioh. 1. 14. from whose fullnesse we receive, and grace for grace: The reall Communication of Grace is by Christ sending the holy Ghost to regenerete us; and to create all the habituall grace, with the dayly supplys thereof in our hearts, that we are made partakers of; now the Holy Ghost is thus sent by Christ as Mediator, God and man, as is at large declared Ioh. 14. 15, 16. (of which more afterwards.) This then is that which I intend by this fullnesse of grace that is in Christ; from whence we have both our beginning, and all our supplys, which makes him as he is the alpha Heb. 12 2. Revel. 1. 11.and omega of his Church, the beginner and finisher of our faith, Excellent and desireable to our soules. Upon the payment of the great price of his blood, and full Aquitment on the satisfaction he made, all Grace whatever, (of which at large afterwards) becomes in a morall sense his, at his disposall; and he bestows it on, or works it in the hearts of his by the holy Ghost according as in his infinite wisdome he sees it needfull. How glorious is he to the Soule on this Consideration? that is most Excellent to us which suites us in a wanting Condition; that which gives bread to the hungry, water to the Thirsty, mercy to the perishing. All our relifes are thus in our beloved. Here is the life of our soules; the joy of our hearts; our reliefe against sinne and deliverance from the wrath to come.
3. Thus is he fitted for a mediator, a daysman, an Umpire between God and us; being one with him, and one with us, and §. 24 one in himselfe in this onenesse, in the Unity of one person. His Ability and universall fitnesse for his office of Mediatour are hence usually demonstrated. And herein is he Christ the wisedome of God and the power of God. Herein shines out the infinitely glorious wisedome of God: which we may better admire 1 Cor. 1. 24.then expresse. What soule that hath any acquaintance with these things falls not down with reverence, and Astonishment? How glorious is he that is the beloved of our soules? what can be wanting that should incourage us to take up our rest, and peace in his bosome? Unlesse all ways of reliefe and refreshment be so obstructed by unbeliefe, that no consideration can reach the heart to yeild it the least assistance, it is impossible but that from hence, the soule may gather that which will endeare it unto him with whom we have to do. Let us dwell on the thoughts of it. This is the hidden mystery, great, without controversy, admirable to eternity. What poor, low, perishing things, do we spend our contemplations on? Were we to have no advantage by this astonishing dispensation, yet its Excellency, Glory, beauty, depths, deserve the flower of our enquirys, the vigor of our spirits, the substance of our time; but when withall our Life, our Peace, our Joy, our inheritance, our Eternity, our all lys herein, shall not the thoughts of it, always dwell in our hearts, always refresh, and delight our soules?
4. He is Excellent and Glorious in this; in that he is exalted, & invested with all Authority; when xGen. 45. 26, 27.Jacob heard of the Exaltation §. 25 of his Son Joseph in Egipt and saw the Charets that he had sent for him, his spirit fainted and recovered againe, through abundance of Joy and other overflowing Affections. Is our beloved lost who for our sakes was upon the earth, poore and persecuted, reviled, killed? noe! he was dead, but he is alive, and lo he lives for ever, and ever, and hath the keys of Hell and Death: our beloved is made a Lord, and Ruler Acts 2. 36. He Revel. 1. 18.is made a King; God sets him his Ring on his holy hill of Syon, Psal. 2. 8. *Gen. 49. 10. Num. 24. 17, 19. Psal. 2. 1, 2, 3, 4, 5, 6, 7, 8, 9. Pal. 89. 19, 20, 21, 22, 23, 24. Ps. 110. 1, 2, 3. Is. 11. 1, 2, Isa. 32. 1, 2. chap. 53. 12. Isa 63. 1, 2, 3. Jer. 23. 5, 6. Dan. 7. 13, 14. Luk. 2. 11. Luk. 19. 38. Joh 5. 22, 23. Act. 2. 35, 36 chap. 5. 31. Phil. 2. 9, 10, 11. Eph. 1. v. 20, 21, 22. Rev. 5. 12, 13, 14. Revel. 19. 16.and he is crowned with Honour, and dignity, after he had been made a little lower than the Angels for the suffering of death Heb. 2. 7, 8, 9. and what is he made king of? all things are put in subjection under his feet. v. 8. and what power over them hath our beloved? All power in heaven and earth Mat. 28. 18. as for men! he hath power given him over all flesh Ioh. 17. 2. And in what Glory doth he excercise this power? He gives eternall life to his Elect: ruling them in the power of God, Micah. 5. 3. until he bring them to himself; and for his Enimys! His arrowes are sharpe in their hearts Psal. 45. 5. he dips his vesture in their blood: Oh how glorious is he in his Authority over his enemys? in this world he terrifies, frightens, awes, convinces, bruises their Isa. 63. 3.hearts and Consciences, fills them with feare, terrour, disquietment, unill they yeild him faigned obedience; and sometime with outward judgements, bruises, breakes, turnes the wheele upon them; staines all his vesture with their blood; fills the earth Psal. 110.with their Carcasses; and at last will gather them altogether, beast, false prophet, nations, &c. and cast them into that lake Revel. 9. 20.that burnes with fire and brimstone.
He is gloriously exalted above Angells in this his Authority; Good, and bad, Eph. 1. 20, 21, 22. far above Principalities and §. 26 Powers, and might, and dominion, and every name that is named, not only in this world, but in that to come; they are all under his feet, at his command, and absolute disposall. He is at the right hand of God, in the highest exaltation possible, and in full possession of a Kingdome over the whole Creation; having received a name above every name, &c. Phil. 2. v. 9. Thus is he glorious in his Throne, which is at the right hand of the zHeb. 1. 3. Ephes. 1. 22. Math. 28. 18. Phil. 2. 7, 8. Revel. 19. Psal. 45. Psal. 68. Dan. 7. 10.Majesty on high; Glorious in his Commission which is all power in heaven and earth; Glorious in his name, a name above every name, the Lord of Lords, and King of Kings; Glorious in his Scepter, a Scepter of Righteousnesse is the Scepter of his Kingdome; Glorious in his Attendants, his Charrets are twenty thousand, even thousands of Angells, among them he rideth on the Heavens, and sendeth out the voyce of his strength, attended with ten thousand times ten thousands of his holy ones; Glorious in his Subjects, all creatures in heaven and in earth, nothing is left that is not put in subjection to him; Glorious in his way of Rule, and the Administration of his Kingdome, full of sweetnesse, efficacy, power, serenity, holinesse, Righteousnesse and Grace in, and toward his Elect; of Terrour, vengeance, and certain destruction towards the Rebelliou, Angells, and men; Glorious in the issue of his Kingdome, when every knee shall bow before him, and all shall stand before his judgement seat; And what a little portion of his Glory is it, that we have poynted to? This is the beloved of the Church, its head, its Husband; this is he with whom we have Communion: but of the whole exaltation of Jesus Christ, I am elsewhere to treat at large.
Having insisted on these Generalls, for the farther carrying on the motives to Communion with Christ, in the Relation mentioned, §. 27 taken from his Excellencies and perfections, I shall reflect on the description given of him by the Spouse in the Canticles, to this very end and purpose, Cant. 5. 10, 11, 12, 13, 14, 15, 16. My Beloved is white and ruddy, the chiefest of ten thousand. His head is as the most fine gold; his locks are bushy and black as a raven. His eyes are as the Eyes of Doves, by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices: his lips like lillie dropping sweet smelling Myrrh: his hands are as gold Rings, set withthes beryl; his belly is as bright ivory overlaid with saphyrs; his leggs are as pillars, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the Cedars; His mouth is most sweet, yea he is altogether lovely. This is my beloved, and this is my friend, Oye Daughters of Jerusalem.
The generall description given of him, v. 10. hath been before §. 28 considered; the ensuing particulars are instances to make good the Assertion, that he is the Chiefest of ten thousand.
1. The Spouse begins with his head and face. v. 11, 12, 13. In his head, she speaks first in generall, unto the substance of it, it is fine gold, and then in particular, as to its Ornaments, his locks are bushy, and black as a raven.
1. His Head is as the most fine gold; or his head gold, solid gold. so some, made of pure gold, so others, foreign say the 70 retaining part of both the Hebrew words foreign Massa auri.
Two things are eminent in Gold; splendor or Glory, and duration; This is that which the Spouse speaks of the Head of §. 29 Christ: His Head, is his Government, Authority, and Kingdome; Hence it is said a Crowne of pure gold was on his head, Ps. 21. 3. and his Head is here said to be Gold, because of the Crowne of Gold, that adornes it. A… the Monarchy in Daniell, that was most eminent for glory and duration, is termed an head of gold, Dan. 2. 38. And these two things are eminent in the Kingdome, and Authority of Christ.
1. It is a glorious Kingdome; He is full of Glory and Majesty, and in his Majesty he rides prosperously, Ps. 45. 3, 4. His Glory is great in the salvation of God, Honour and Majesty are laid upon him, He is made blessed for ever and ever, Psal. 21. 5, 6. I might insist on Particulars, and shew that there is not any thing that may render a Kingdome or Government Glorious, but it is in this of Christ in all its Excellencies. It is an heavenly, a spirituall, an universall, and an unshaken Kingdome, all which render it glorious: but of this somewhat before.
2. It is durable: yea Eternall; solid gold, his Throne is for ever §. 30 and ever, Ps. 45. 6. of the increase of his Government there is no end, upon the throne of David, and upon his Kingdome to order and establish it with Judgement, and Justice from hence forth even for ever, Isa. 9. 7. his Kingdome is an everlasting Kingdome, Dan: 7. 27. a Kingdome that shall never be destroyed, ch. 2. 44. for he must raigne untill all his enimies be subdued. This is that Head of Gold, the Splendor, and Eternity of his Government.
And if you take the Head in a naturall sense; either the Glory of his Deity is here attended to; or the fulnesse, and Excellency of his Wisdome, which the Head is the seat of. The Allegory is not to be streightned, whilest we keep to the Analogie of faith.
2. For the Ornaments of his head, his locks, they are said to be §. 31 bushy, or curled, black as a raven. His curled locks, are black: [as a raven] is added by way of illustration, of the blacknesse, not with any Allusion to the nature of the Raven. Take the Head spoken of in a politicall sense; his Locks or haire, said to be curled, as seeming to be intangled, but really falling in perfect order, and beauty, as bushy locks, are his Thoughts, and Counsells, and wayes, in the Administration of his Kingdome. They are black or darke because of their depth, and unsearchablenesse; as God is said to dwell in thick darknesse; and curled or bushy, because of their exact interweavings from his infinite Wisdome; His thoughts are many as the haires of the head, seeming to be perplexed, and intangled, but really set in all comely order, as curled bushy haire; deepe and unsearchable, and dreadfull to his enimies, and full of beauty and comelinesse to his beloved. Such are I say, the thoughts of his heart, the Counsells of his wisdome, in Reference to the Administrations of his Kingdome: darke, perplexed, involved, to a carnall eye; in themselves, and to his Saints, deepe, manifold, ordered in all things, comely, desireable.
In a naturall sense, black and curled locks, denote comelinesse, §. 32 and vigor of youth; the strength and power of Christ, in the execution of his Counsells, in all his wayes, appears Glorious and lovely.
The next thing described in him is his Eyes, v. 12. his eyes are as the eyes of Doves, by the rivers of waters, washed with milk, and fitly set. §. 33, The Reason of this Allusion is obvious; Doves are tender birds, not birds of prey; and of all others they have the most bright, shining, and piercing eye; their delight also in streams of water is known. Their being washed in milk, or clear white crystall water, adds to their beauty: and they are here said to be fitly sett: that is, in due proportion for beauty and lustre; as a pretious stone in the foyle or fulnesse of a ring, as the word signifies.
Eyes, being for sight, discerning, knowledge, and acquaintance §. 34 with the things that are to be seen; the knowledge, the understanding, the discerning Spirit of Christ Jesus, are here intended, In the Allusion used, fower things are ascribed to them, 1. Tendernesse, 2. Purity, 3. Discerning, and 4 Glory.
1. The Tendernesse, and Compassion of Christ towards his Church is here intended: He looks on it, with the eyes of §. 35 gallesse Doves; with tendernesse and carefull compassion; without Anger, wrath, fury, or thoughts of revenge. So is the eye interpreted Deut. 11. 12. the eyes of the Lord thy God are upon that land: Why so! it is a Land that the Lord thy God careth for: careth for it in mercy: so are the Eyes of Christ on us, as the eyes of one that in tendernesse careth for us; that layes out his Wisdome, knowledge, and understanding, in all tender Love in our behalfe. He is the stone, that foundation stone of the Church, whereon are seven eyer, Zech. 3 9. wherein there is a perfection of wisdome, knowledge, care and kindnesse for its guidance.
2d Purity; as washed Doves eyes for purity; This may be taken either subjectively, for the Excellency, and immixed cleannesse §. 36 and purity of his sight, and knowledge in himselfe; or Objectively, for his delighting to behold purity in others. He is of purer eyes, then to behold iniquity, Hab. 1. 15. he hath no pleasure in wickednesse, the foolish shall not stand in his sight, Ps. 5. 4, 5. if the Righteous soule of Lot was vexed with seeing the filthy deeds of wicked men, 2 Pet. 2. 8. who yet had eyes of flesh, in which there was a mixture of impurity: how much more doe the pure eyes of our deare Lord Jesus abominate all the filthinesse of sinners; but herein lyes the Excellency of his Love to us, that he takes care, to take away our filth, and staines, that he may delight in us; and seeing we are so defiled, that it could no otherwise be done, he will doe it by his own blood, Eph. 5. 25, 26, 27. Even as Christ also loved the …, …d gave himselfe for it, that he might sanctify and cleanse it, with the … of water by the word, that he might present it to himselfe a glorious Church, not having spot or wrinckle, or any such thing, but that it should be holy without blemish. The End of this undertaking is, that the Church might be thus gloriously presented unto himselfe; because he is of purer eyes then to behold it with Joy and delight, in any other condition. He leaves not his Spouse, untill he sayes of her, thou art all faire my Love, there is no spot in thee: Cant. 4. 7. partly he takes away our Spotts, and staines by the renewing of the Holy Ghost, and wholly Tit. 3. 4.adornes us with his own Righteousnesse, and that because of the purity of his own eyes, which cannot behold iniquity; that he might present us to himselfe holy.
3. Discerning] he sees us doves, quickly, clearly, throughly; to the bottome of that which he looks upon. Hence in another §. 37 place it is said that his eyes are as a flame of fire Revel. 1. 14. and why so? that the Churches might know, that he is He, which searcheth the reines and heart, Rev. 2. 23. he hath discerning eyes, nothing is hid from him; all things are open, and naked before him, with whom we have to doe. It is said of him whilest he was in this World, that Jesus knew all men, and needed not that any should testify of man, for he knew what was in man: Ioh. 2. 24, 25. his piercing eyes look through all the thick coverings of hypocrites, and the snow of pretenses that is on them: He sees the inside of all; and what men are there, that they are to him; he sees not as we see, but ponders the hidden man of the heart, no humble, broken, contrite soule, shall loose one sigh, or groane after him, and Communion with him; no pant of Love, or desire is hid from him, He sees in secret; no glorious performance of the most glorious hypocrite will availe with him; his eyes look through all, and the filth of their hearts lies naked before him.
4. Beauty and Glory are here intended also; Every thing §. 38 of Christ is beautifull, for he is altogether lovely, v. 16. but most glorious in his sight, and Wisdome; he is the Wisdome of Gods Eternall Wisdome its selfe; his understanding is infinite, what spots and stains are in all our knowledge? when it is made perfect, yet it will still be finite, and limited; his is without spot of darknesse, without foyle of limitednesse.
Thus then is he beautifull and glorious, his Head is of Gold, his eyes are Doves eys, washed in milke and fitly set.
The next thing insisted on, is his cheeks, v. 15. His cheeks are as a bed of Spices; as sweet flowers, or Towers of Perfumes: §. 39 or well grown flowers. There are three things evidently pointed at in these words.
1. A sweet savour as from spices, and flowers and Towers of perfume.
2. Beauty, and order, as spices set in rowes or beds, as the words import.
3. Eminency in that word, as sweet or well grown, great flowers.
These things are in the Cheeks of Christ: the Chaldee Paraphrast, who applys this whole song to Gods dealings with the people of the Jews; maks these Cheeks of the Churches husband to be the two tables of stone, with the various lines drawn in them, but that Allusion is strained; as are most of the Conjectures of that Scholiast.
The Cheeks of a man are the seat of Comlinesse, and manlike courage; The Comlinesse of Christ, as hath in part been §. 40 declared, is from his fullnesse of Grace in himselfe for us. His manly Courage respects the Administration of his Rule, and Goverment, from his fullnesse of Authority, as was before declared. This Comlinesse and Courage; the Spouse describing Christ as a beautifull, desireable personage, to shew that Spiritually he is so, calleth his Cheeks; so to make up his parts, and proportion. And to them doth she ascribe a sweet savour, Order, and Eminency a sweet savour; as God is said to smell a sweet savour from the Grace and Obedience of his servants (Gen 8. 2. the Lord smelled a savour of rest from the Sacrifice of Noah) so do the Saints, smell a sweet savour from his Grace laid up in Christ. Cant. 1. 3. It is that which they rest in, which they delight in, which they are refreshed with. As the smell of aromaticall spices, and flowers, please the naturall sence, refresh the spirits and delight the person, so doe the Graces of Christ to his Saints; They please their Spirituall sense, they refresh their drooping Spirits, and give delight to their soules. If he be nigh them they smel his Rayment, as Isaak the rayment of Jacob; They say it is as the smell of a field that the Lord hath blessed, Gen. 27. 27. and their soules are refreshed with it.
2. Order and beauty are as spices set in a Garden bed. So are the Graces of Christ. When spices are set in order, any one may §. 41 know what is for his use, and take and gather it accordingly. Their answering also one to another makes them beautifull: so are the graces of Christ in the Gospell, they are distinctly and in order set forth that sinners by faith may view them, and take from him according to their necessity. They are ordered for the use of Saints in the Promises of the Gospell. There is Light in him, and Life in him, and power in him, and all Consolation in him; a Constellation of Graces, shining with Glory, and beauty. Believers take a view of them all; see their Glory and excellency, but fixe especially on that, which in the Condition wherein they are, is most usefull to them. One takes light and Joy; another life and power; by faith and prayer doe they gather these things, in this bed of Spices. Not any that comes to him goes away unrefreshed. What may they not take, what may they not gather? what is it that the poore soule wants? behold it is here provided, set out in order in the promises of the Gospell; which are as the beds wherein these spices are set for our use; and on the account hereof, is the Covenant said to be ordered in all things 2 Sam. 2. 3, 4.
3. Eminency; his Cheeks are a tower of perfumes, held up, made conspicuous, visible, eminent; so it is with the Graces of §. 42, Christ, when held out, and lifted up in the preaching of the Gospell. They are a Tower of Perfumes; a sweet savour to God and man.
The next clause of that verse is, His lipps are like lillyes, dropping sweet smelling myrrhe. Two perfections in things naturall are here alluded unto. First the glory of Colour in the lillys, and the sweetnesse of savour in the myrrhe. The glory, and beauty of the lillys in those Countrys was such, as that our Saviour tells us, that Solomon in all his Glory, was not arrayd like one of them Mat. 6. 29. and the Savour of myrrhe, such as when the Scripture would set forth any thing to be an excellent savour, it compares it thereunto, Psal. 45. 8. and thereof was the sweet and holy oyntment chiefely made Exod. 30. 26. mention is also made frequently of it in other places to the same purpose. It is said of Christ that Grace was powred into his lips Psal. 45. 2. whence men wondred, or were amazed, foreign; at the words of Grace that proceeded out of his mouth, so that by the lipps of Christ, and their dropping sweet smelling myrrhe, the word of Christ, its savour, Excellency, and usefullnesse, is intended. Herein is he Excellent, and glorious indeed, surpassing the Excellencys, of those naturall things which yet are most precious in their kind; even in the Glory, beauty, & usefullnes of his Word. Hence they that preach his word, to the saving of the soules of men, are said to be a sweet savour to God 2 Cor. 2. 15. and the savour of the knowledge of God, is said to be manifested by them v. 14. I might insist on the severall propertys of myrrhe, whereto the word of Christ is here compared; its bitternesse in tast, its efficacy to preserve from putrefaction, its usefullnesse in perfumes and Unctions, and presse the Allegory in setting out the Excellencys of the Word in allusions to them. But I only insist on generalls; This is that which the holy Ghost here intends; the Word of Christ is sweet, Savoury, precious unto Believers, and they see him to be excellent, desireable, beautifull, in the Precepts, Promises, Exhortations, and the most bitter threats thereof.
The Spouse addes; his hands are as gold Rings set with Beryll; the word beryll in the originall is Tarshish, which the Septuagint §. 43 have retained, not restraining it to any peculiar precious stone; the onyx say some, the Chrysolite say others; any precious stone shining with a sea green colour, for the word signifies the sea also; Gold Rings set with precious, glistering stones are both valuable, and desireable for profit and ornament; so are the hands of Christ, that is all his works; the Effects, by the Cause: All his workes are Glorious, they are all fruits of Wisedome, Love, and Bounty; and his belly is as bright Ivory, over laid with Saphyres: the smoothnesse and brightnesse, of Ivory, the preciousnesse, and heavenly Colour of the Saphires, are here called in, to give some lustre to the excellency of Christ; to these is his belly or rather his bowells, which takes in the Heart also, compared. It is the inward bowells, and not the outward bulke that is signified. Now to shew, that by Bowells in the Scripture ascribed either to God or man, Affections are intended, is needlesse. The tender love, unspeakable affections and kindnesse of Christ to his Church and people is thus set out. What a beautifull sight is it to the eye, to see pure pollished Ivory set up and down with heaps of precious Saphires; how much more Glorious are the tender Affections, Mercys, and Compassion of the Lord Jesus unto Believers.
Vers. 15 The strength of his kingdome, the faithfullnesse and §. 44 stabillity of his Promises, the height, and Glory of his person, in his Dominion, the sweetnesse and excellency of Communion with him is set forth in these words: His legs are Pillars of Marble, set upon sockets of fine Gold, his countenance is as Lebanon, excellent as the Cedars, his mouth is most sweet.
When the Spouse hath gon thus farre in the description of him, she concludes all in this generall Assertion; he is wholly §. 35 desireable, altogether to be desired, or beloved. As if she should have said; I have thus reckoned up some of the perfections of the Creatures, things of most value, price, usefullnesse, Beauty, Glory, here belowe, and Compared some of the Excellencys of my beloved unto them; In this way of Allegory I can carry things no higher: I find nothing better, or more desireable to shaddow out and to present his lovelinesse, and desireablenesse; but alasse! all this comes short of his perfections, beauty and comlinesse, he is all wholly to be desired, to be beloved.
Lovely, in his person, in the glorious Alsufficiency of his Deity, Gracious purity, and holinesse of his Humanity, Authority and Majesty, Love and Power.
Lovely in his birth, and Incarnation; when he was rich, for our sakes becomming poore, taking part of flesh and blood because we partook of the same; being made of a woman, that for us he might be made under the Law, ever for our sakes.
Lovely, in the whole Course of his life, and the more then Angellicall holinesse, and obedience which in the depth of poverty and perfection he exercised therein; doing good, receiving evill, blessing, and being cursed, reviled; reproached all his dayes.
Lovely in his Death; yea therein most lovely to sinners; never more glorious and desireable, then when he came broken, dead, from the Crosse; then had he carryed all our sinnes into a land of forgetfullnesse; then had he made peace and reconcilliation for us; then had he procured life and immortallity for us.
Lovely in his whole employment, in his great undertaking, in his Life, Death, Resurrection, Ascenion, being a Mediatour between God and us, to recover the glory of Gods Justice, and to save our soules; to bring us to an enjoyment of God, who were set at such an infinite distance from him by sinne.
Lovely in the glory, and majesty wherewith he is Crowned, now he is set down at the right hand of Majesty on high: where though he be terrible to his enemyes, yet he is full of Mercy, Love, and Compassion towards his beloved ones.
Lovely in all those supplyes of Grace, and Consolations, in all the dispensations of his holy Spirit, whereof his Saints are made partakers.
Lovely in all the tender Care, Power and wisedome, which he exercises in the protection, safeguarding, and delivery of his Church, and people, in the midst of all the oppositions and persecutions whereunto they are exposed.
Lovely in all his Ordinances, and the whole of that spiritually glorious Worship which he hath appointed to his people, whereby they draw nigh, and have Communion with him & his Father.
Lovely and glorious in the vengeance he taketh, and will finally execute upon the stubborne enemyes of himselfe and his people.
Lovely in the pardon he hath purchased and doth dispence, in the Reconciliation he hath established, in the Grace he Communicates, in the Consolations he doth administer, in the peace, and Joy, he gives his Saints, in his assured preservation of them unto Glory.
What shall I say, there is noe end of his excellencys, and desireablenesse; he is altogether Lovely, this is our Beloved, and this is our Friend oh Daughters of Jerusalem.