The Preciousness of Christ Unto Believers, Text (3 of 4)

The Preciousness of Christ Unto Believers · Text (3 of 4)

p. 131Let us draw ſome concluſions from the God-head of Chriſt farther to ſet forth his preciouſneſſe, and then wee will conclude this moſt weighty and conſiderable reaſon. We will doe it by Scripture aphoriſmes, and the firſt ſhall be this.

p. 132Faire weather cometh out of the North, with God is terrible Majeſty, Job 37. 22. the meaning of it is this, that though the creature may be pleaſing and flexible enough, and there may be faire quarter between man and man: yet not ſo with God: if he be once provok't, with him there is terrible and dreadfull Majeſty. Now this is true of Chriſt. Behold, I ſend mine Angel before thee (ſaith God) to keepe thee in the way, and to bring thee into the place, which I have prepared: beware of him, and obey his voyce, provoke him not: for he will not pardon your tranſgreſſions; for my name is in him, Exod. 23. 20. 21. The Angel here ſpoken of is Chriſt, as appeares by this, that he hath power to pardon ſinne, and Gods name is in him, that is, he is eſſentially God: for Gods name and attributes are his very eſſence. But what is this to the preciouſneſſe of Chriſt, you will ſay? here is terrour and dread-ſtriking Majeſty: but what makes this to the purpoſe in hand? I anſwer, very much: for firſt of all Gods terribleneſſe doth not impeach the happie condition of the Saints, becauſe they be in Chriſt: the terrours of the Law cannot reach them: p. 133their hearts are ſo fortified and eſtabliſhed with Faith, that they are able to meditate of death, and Hell, and damnation, and the moſt terrible things that are, without trembling, without any ſlaviſh feare or dread **Iſa. 33. 18.Isa 33:18. Secondly, it makes very much for the good of the Church of God, that ſome by the threatning terrour of Judgements are reduced to obedience and good order; & others, that are refractory and incorrigible, are cut off by the ſtroke of them: this I ſay, makes much for the good of the Church: when noxious humours are purged out of the body, all the parts are at eaſe, and in a healthfull State: ſo when wicked men are either awed and repreſſed, or quite extinct and cut off, the corporation of the Saints muſt needs enjoy much peace and quietneſſe thereby. The terrour then that is in Chriſt doth not a whit take off from his preciouſneſſe. What Saint is there, that doth not with much comfort and hearts contentment read that place of Scripture, Revel. 6. 15, 16. The Kings of the Earth, and the great men, and the rich men, and the chiefe Captaines, and the mighty men, and every bond-man, and p. 134every free-man hid themſelves in the dens, and in the rocks of the Mountaines: and ſaid to the Mountaines and rockes, fall on us, and hide us from the face of him that ſitteth on the Throne, and from the wrath of the Lambe: for the great day of his wrath is come, and who ſhall be able to ſtand? The men that are here in ſuch a feare, are the enemies of the Church; and what faithfull ſoule doth not rejoyce at the ruine of ſuch? Secondly, God cannot lye is another Scripture Aphoriſme, Tit. 1. 2. then if Chriſt bee God, we may build upon this, that all his promiſes, and particularly thoſe concerning eternall Life and ſalvation, ſhall ſurely be made good: ſo ſaith the Apoſtle in the place to Titus before mentioned: in hope of eternall life, which God that cannot lie, promiſe… before the world began. Chriſt is not only verax, ſpeaking truly; but ipſa veritas, truth it ſelfe. He is the Amen; the faithfull and true witneſſe: Heaven and Earth ſhall paſſe away, before one jot or tittle of his word ſhall fall to the ground. Now this likewiſe ſets forth the preciouſneſſe of Chriſt not a little. Among men he is counted a very choyce and p. 135precious perſon, that is a man of his word: how much more then is Chriſt precious, whoſe eternall eſſence and being is Truth, who cannot lie as men can, and with whom there is not the leaſt variableneſſe, or ſhadow of turning?

Laſtly, whatſoever God doth, it ſhall be for ever, &c. is another Scripture aphoriſme, Eccleſ. 3. 14. Then let the Devill himſelfe and all enemies doe their worſt: they ſhall never be able with all their might and policy, Engines and Stratagenis to overthrow and fruſtrate the ſalvation of Gods elect: but it ſhall abide forever more permanent then the ancient Mountaines and everlaſting hills of the world: and this muſt needs be ſo; becauſe their Redeemer is God, God by nature, and furniſhed with Divine power, ſuch as all creatures, even the moſt able of them, muſt yeild unto. Now what is there, that can make Chriſt more precious to a believing ſoule, than this? God it is, that workes all our workes in us, and for us; the whole ſtructure of our ſalvation is of his founding and raiſing; and whatſoever God doth, it ſhall be p. 136for ever, nothing can be put to it, nor any thing taken from it: now wee have abundantly proved, that Chriſt is God: our ſalvation then doth not ſtand upon our owne mutable and variable will; nor upon the weake legges of our owne power, which is as nothing; but upon the unchangeable counſell and mighty power of God; in which our Lord Jeſus hath as great a ſhare, as either the Father, or the Holy-Ghoſt.

Thus I have given you ſome taſte of Scripture aphoriſmes, as I call them leaving the reſt to private obſervation and collection. And this know aſſuredly, that whatſoever i… ſaid of God in the Scriptures, a Spirituall man and a Beleever may ſee in it the preciouſneſſe of Chriſt, and one way or other ſuck ſweetneſſe out of it.

I proceed to a fourth Reaſon. Chriſt Reaſ. 4 muſt needs be a moſt precious, a moſt lovely, a moſt delightfull, and a moſt deſireable obj…ct to a beleeving ſoule, becauſe he is moſt abſolute for all manner of ſupply: and the ſupply which he makes to Beleevers is,

1. Full.

2. Sutable.

3. Conſtant.

p. 137Firſt, it is a full ſupply, if there be Light in the Sunne, the aire cannot be darke: if there be ſappe in the ſtock, the branches cannot be dry: if there be fulneſſe in the fountaine the ſtreames cannot be empty.

This full ſupply through Chriſt is manifeſted by all thoſe types and ſhadowes, which of old had relation to him. The ſtriking of the bloud of the Paſcall Lamb on the poſts of the doores, where the Iſraelites dwelt was a token and aſſurance to them, that the deſtroying Angel ſhould paſſe over them, and ſmite onelyonly, the firſt borne of the Egyptians: now what elſe did that bloud prefigure but the bloud of Chriſt? wherewith the Elect being ſprinckled, the Deſtroyer cannot hurt them. This bloud certainely is the inke of the Angels inke-home, ſpoken of in Ezek. 9. 3. wherewith the Godly are marked for deliverance, while others periſh and are cut off. The pillar of the cloud by day, and of fire by night was a type of Chriſt, leading and guiding his people continually. The water of the Rock and the Manna in the wilderneſſe were ſignes, that Chriſt ſhould p. 138ſpiritually feed and refreſh his people. The Serpent of braſſe lifted up by Moſes, ſignified, that he ſhould be their Phyſician and healer. All the ſacrifices of the Law did typifie, that Chriſt ſhould make atonement for Beleevers. The Arke or Holy Cheſt in the Tabernacle did likewiſe repreſent Chriſt unto us; in whom God hath treaſured up all perfection of wiſdome, grace, power, goodneſſe and mercy: for it pleaſed the Father, that in him all fulneſſe ſhould dwell, Coloſſ. 1. 19. Now from the redundancy and overflowing fulneſſe of all bleſſing that is in Chriſt, Beleevers doe receive their ſufficiencie and fulneſſe: of his fulneſſe (ſaith the Apoſtle) wee all receive, and grace for grace, Joh. 1. 16. that is, graces anſwerable to every communicable grace of Chriſt: that as face anſwereth to face in water, ſo wee may in all things be like unto our head.

Secondly, the ſupply that wee have by Chriſt is ſutable alſo. The faithfull ſoule lookes upon him, and ſaith, loe, here is moſt precious and pure bloud to waſh away my guilt; here is ſtrength to ſupport me in my weakneſſe; here is a garment of righteouſneſſe to p. 139cover the ſhame of my nakedneſſe; here is a ſpirit of Truth to leade me and guide me in all my wayes; here are ſweet mercies and conſolations to comfort me in my droopings; here are gold and Pearles, and precious ſtones to enrich me with; here is perfect purity and holineſſe to ſanctifie and cleanſe my corrupt nature; in a word here is the plenitude and fulneſſe of all grace to fill my empty and deſtitute ſoule.

The Spirit of the Lord anointed Chriſt, and did ſolemnly deſigne him to be home unto every Saints condition, and to be made (as the Apoſtle ſaith of himſelfe) all things to all men: he was anointed to preach good tidings unto the meeke, to bind up broken hearts, to proclaime Iſa. 61. 1. 2, 3.Isa 61:1Isa 61:2Isa 61:3Liberty to captives, to appoint beauty for aſhes, joy for mourning, and garments of feſtivity, and praiſe for ſad and heavie ſpirits. Chriſt is (as I may ſay) for every turne: hee hath in him ſufficiency relative and ſutable to all conditions: there is no diſeaſe, but this Phiſician can cure, no caſe, but this Counſellour can reſolveus, and direct us in, no Enemie, but this Champion can conquer, no difficulty, but this p. 140mighty Saviour can overcome: he is made unto us of God all that we ſtand in neede of, wiſdome to cure our folly, righteouſneſſe to juſtifie our perſons, Sanctification to purifie our nature, and Redemption from thoſe many ſorrowes and miſeries, which we here are ſubject to. As Job ſaith, that he was eyes to the blind, and feete to the Lame, and a Father to the poore: ſo is Chriſt made every thing unto Beleevers in proportion to their wants. As Eliſha, when he raiſed a child to life, put his mouth upon the childs mouth, his eyes upon the childs eyes, his hands upon the childs hands, ſtill ſimilar parts were applyed to ſimilar: ſo doth Chriſt apply himſelfe to us in a relation ſuting and anſwering to every neceſſity.

Thirdly, the ſupply that wee have from him is likewiſe conſtant: 'tis not like a winter-bourne, that failes, and dries up in the Summer: but it is as the ſtreames of living waters, and of an ever-ſpringing Fountaine. Chriſt doth not onelyonly give grace: but maintaines it. It was a juſt complaint which long agoe was made againſt the Heathen Gods;

O faciles dare ſumma Deos eadem que tueri Difficiles!

p. 141They could give their Favourites great gifts; but they could not maintaine them in the poſſeſſion of them. The Lord Jeſus Chriſt our bleſſed benefactour is not ſo: he gives to his Saints not onelyonly the firſt grace; but the grace of perſeverance alſo. As David ſaid in another caſe, thou maintaineſt my lot: ſo doth Chriſt maintaine that lot of grace, which he beſtowes upon his faithfull Members: he is the Author, and finiſher of our faith: his gifts and calling are foreign, without Repentance: he is not like the fooliſh man, that began to build and was not able to finiſh: but having begun a good worke in his Saints, hee will finiſh it, and make it perſevere unto his owne day: and then when grace is full hee will crowne it with eternall glory. Now by that which hath been ſaid, we may ſee that the condition of Beleevers, and of ſuch as are ingraffed into Chriſt, is farre better, then was that of Adam in his innocency: he had excellent gifts of knowledg and grace conferred upon him: but hee was never confirm'd in them: and therefore being left to the mutability of his owne will, he choſe p. 142the evill, and loſt the good: but it is not ſo with the Saints now, under the Covenant of grace by Chriſt; whatſoever heavenly endowments they have, they are confirmed and eſtabliſhed in them; ſo that they can never be loſt. Marie's good part, which ſhe had choſen, could never be taken from her. The Saints and their graces are in the hand of God; and who can ſnatch them out of that mighty and powerfull hand? Mount Zion ſtandeth faſt for ever: and the Lord is about his people, …s the Mountaines are about Jeruſalem; they are therefore in a moſt ſafe and perſevering condition. In Solomons Temple there were two pillars, the one was called Jachin, and the other Boaz, 1. Kings 1 Kings 7. 21.1 Kgs 7:2121. as much as to ſay ſtability and ſtrength: now what doth this figure unto us? but the more then brazen ſtedfaſtneſſe and ſtrength of the Church of God, of all the members of it, and of all their ſaving graces; which can never periſh, never decay; but ſhall dure beyond the world unto all eternity, never to be broken, as the two ſtaffes Beauty and Bands were, which the Prophet Zach. 11. 10. 14.Zech 11:10Zech 11:14ſpeakes of: but ſtill to be ſupplyed p. 143by the Spirit of Chriſt with freſh ſtrength and abilities; and ſo to laſt for ever and ever.

Fifthly, looke upon Chriſt as upon Reaſ. 5 the moſt gainfull and profitable thing to the ſoule, that can bee imagined: nothing more commodious, nothing more enriching then Chriſt is. And verily Chriſt is abſolute gaine.

Univerſall gaine.

And gaine for himſelf.

Firſt, he is abſolute gaine: abſolute, becauſe whatſoever we give unto him, we loſe it not, there is no alienation of it: but it is ours ſtill, and ours in a farre ſafer cuſtody and keeping, then in our owne: if wee caſt our affections upon Chriſt, they be not loſt: hee onelyonly makes them better: if wee give them to the world, they differ little or nothing from the affections of beaſts: but if Chriſt have them, he makes heavenly and gracious, and ſuch as will fit us for the preſence of God: if wee lay downe our lives for him, they be not loſt neither, but gained unto life eternall, Matth. 10. 39.

Againe, the neceſſity of getting Chriſt makes him to be abſolute gaine to ſuch, p. 144as have him: the neceſſity of a thing puts worth upon it: it is not abſolutely neceſſary to be rich, or honourable, or great in the world: but Chriſt being the life of our ſoules, and one without whom wee cannot ſubſiſt happily; he muſt needs be of abſolute neceſſity: and therefore abſolute gaine unto us. Without me (ſaith Chriſt) you can doe nothing, Joh, 15. 5. As the branch cannot beare fruite, except it abide in the vine; and if it beare no fruit, men caſt it into the fire and burne it: ſo if we bee not in Chriſt, and abide in him; we can beare no good fruite: and for ſuch, as beare no good fruite, the fire of Gehenna is prepared: how abſolutely neceſſary the… is Chriſt? and how abſolutely gainfull to us, if once wee have him?

Secondly, Chriſt is univerſally gaine?

Firſt, univerſall for all perſons, rich, and poore; young, and old; noble, and ignoble; Learned, and unlearned; bond, and free: there is no man rich without Chriſt: neither is there any poore, that have him: none noble without him; none ignoble with him: none learned, or free without him; none bond, or unlearned with him. p. 145There be diſtinctions in the world among men, honouring ſome, and debaſing others; exalting ſome, and depreſſing others: but in the body of Chriſt they are not to be found. There is neither Jew, nor Greeke; there is neither bond, nor free; there is neither male, nor female: for yee are all one in Chriſt Jeſus, ſaith the Apoſtle, Galat. 3. 28.

Secondly, Chriſt is univerſall gaine in reſpect of all times. All things are beautifull in their ſeaſon, ſaith Solomon: Muſick is good: but it is ſo onelyonly in a time fit for mirth: food is good: but it is ſo onelyonly when men are hungry: cloathing is good: but it is then for them that are naked: and Phyſicke alſo is good; but it is when men are ſick and diſtempered: but Chriſt is ſeaſonable at all times; he is that tree of life, that beares twelve ſorts of fruit; and before the old ſtore is done, new comes: for it yeilds fruit every monethmonth, Revel. 22. 2. Chriſt is never out of ſeaſon; and therefore univerſally gainfull.

Thirdly, Chriſt is gaine alſo to all things. In Chriſt are made unto us promiſes of all ſorts, both of this life, and of that, which is to come: for which p. 146cauſe the Apoſtle ſaith, that Godlineſſe is profitable for all things. When the Prophet ſaith, that the juſt ſhall live by Hab. 2. 4.Hab 2:4his Faith; we muſt conceive, that it is true as well of food, and rayment, and temporall deliverance, as of Juſtification, Sanctification, and eternall ſalvation: this is not ſo well obſerv'd by Chriſtians, as it ought to be: for many can truſt Chriſt with their ſoules; but not with their bodies, not with their Eſtates. Peter reſted upon him for ſalvation; thou haſt the words of eternall life, ſaith he: but hee could not truſt him with the ſafety of his fleſh: for going to him on the water, he doubted, and began to ſinke. But beleeve it, whatſoever our weakneſſes are; whatſoever our ignorance, ou… doubting, our forgetfulneſſe; Chriſt is profitable for all things; both for ſoule and body, for this life, and for the life to come for ever.

Thirdly, Chriſt is gaine for himſelf, other things are gainefull in aſpect and relation to their ends; as wealth is good to ſupply want, food to maintaine life, cloathes to keep off the cold aire, a ſtaffe to ſupport feeble legges, a bed to p. 147reſt wearie limbes on, and the like: but Chriſt is a rich and ineſtimable treaſure to the ſoule, without reference to a further end then himſelfe: he is to be deſired even for himſelfe. Wiſdome is better then Rubies; and all the things, that may be deſired, are not to be compared to it, Proverb. 8. 11. And doubtleſſe Chriſt is the wiſdome there ſpoken of. Now then if Chriſt be the moſt gainefull thing in the world, abſolute gaine, univerſall gaine, and gaine for himſelfe, without aime at ſome better thing: if Chriſt be thus gainefull, I ſay, who can denie him to be moſt precious and excellent? I paſſe to a ſixt Reaſon.

Sixtly, then Chriſt is precious to Beleevers, Reaſ. 6 becauſe of the attractiveneſſe, and alluring vertue

Of his Love.

Of his Beauty.

Of his Grace.

Firſt of his love, Magnes amoris eſt amor: Love is the attractive Load-ſtone of Love: and never was there ſuch a love, as Chriſts love to his Elect; free and undeſerved; from everlaſting to everlaſting; caſt upon them even when they were enemies, and in their ſtomachous p. 148graſſations and rebellions; overcoming all difficulties and oppoſitions, all peeviſh frowardneſſe and prevarications after reconcilement; never wearled or tired out with any provocations; a love lifting up Adam, Earthly man as high as Heaven, and tranſlating Enoch, miſerable and enthralled man into the glorious liberty of the Sonnes of God; a love infinite, and paſt comprehending: ſo that well might the Apoſtle ſet a Behold to it: Behold (ſaith he) what manner of love 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 onelyonly loving p. 149but 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. 19.1 John 4:19when 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 p. 150his 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 p. 151this 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? p. 152figuring 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, p. 153a 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 p. 154in 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. 13. 35. The holy lives and bleſſed examples of the Saints are very fruitful; they advance the Kingdome of Chriſt, and are very attractive things to tole and draw on others to a liking of his wayes. Yee wives (ſaith the Apoſtle) be in ſubjection to your own husbands, that if any obey not the Word, they alſo may without the Word be wonne p. 155by the converſation of the wives, while they behold your chaſt, or modeſt converſation, coupled with feare, 1 Pet. 3. 1, 2. Not that the examples even of the beſt can convert a ſinner; for that is done onelyonly by the preaching of the Goſpel; but they may doe this; they may ſhew a ſinner the vileneſſe and the danger of his own way; becauſe they be light; they may alſo allure him and draw him on to approve of the holy wayes of Chriſt, and ſo prepare him to heare that word, which is of power to beget faith, and to ſave the ſoule. And hither tends that of the Prophet Hoſea, 14. 7. They that dwell under his ſhadow ſhall returne, they ſhall revive, as the corne, and grow as the vine: the ſent thereof ſhall be as the wine of Lebanon: The meaning of it is this, that Ephraim being converted, others that dwell under his ſhadow, beholding his wayes, and approving them, ſhall returne: he ſhall caſt forth ſuch a ſweet ſavour of holy converſation, that others not yet wrought upon, ſhall revive as the corne after the dead winter, flouriſh like the vine, and give a ſent as fragrant and delightfull as the wine of Lebanon. The graces then of the Saints doe very much p. 156decorate and adorne Chriſt himſelfe. As a faire and beautifull woman, vertuous, and holy, is a credit to her huſband; …o are the godly to Chriſt: they are his Spouſe, they are his Members, they are his Children, they are his Servants, they are his Scholars; and therefore whatſoever is excellent and commendable in them, it redounds to his praiſe. They be branches of his planting, and the worke of his hands, and he is glorified in them, as the Prophet ſpeaks: If the viſible heavens do declare the glory of God, as the Pſalmiſt ſaith; how much more then doe the new heavens, I meane the new creature, the perſons of men new moulded and formed in holineſſe and righteouſneſſe to the ſimilitude and likeneſſe of God; how much more, I ſay, doe theſe declare the glory of Chriſt, whoſe handy-worke they are? Hence is that ſaying of the Apoſtle; If our Brethren be enquired of; they are the meſſengers of the Churches, and the glory of Chriſt, 2 Cor. 8. 23. And in another place he ſaith, that Chriſt preſents his Eph. 5. 27.Eph 5:27Church to himſelfe a glorious Church: The glory of the Church reflects upon Chriſt, who firſt founded and formed it. p. 157Every childe of God at his converſion puts on Chriſt; whence it followeth, that whatſoever beauty and comelineſſe the Saints have, it is Chriſts beauty and comelineſſe; and he hath the praiſe of it. Thus you ſee, that Chriſt is very attractive in his love, in his beauty, and in his graces, both his own and his Saints, therefore he muſt needs be very precious.

There is one Reaſon more, which Reaſ. 7 may not be omitted: Chriſt is precious to Beleevers from that evidence of intereſt, right, and propriety, that they have in him. Much hath been ſaid of his peereleſſe and unparallel'd excellency: but what were all, if to himſelfe alone, and not to us? What is all the gold of the Indies to me, if I my ſelfe languiſh in poverty? What are the feaſts and full feeding of others to mee, if I my ſelfe ſtarve for hunger? or what is all the helpe in the world to mee, if I cannot have it at my need? Here then is the ultima lima, (as I may ſay) and the complement of all, that Chriſt is every way excellent, and the Saints enjoy him as their own; they have a comfortable intereſt

p. 158In all his workes and performances.

In all his dignities and honours.

In all his offices and adminiſtrations.

In all his bleſſed influences and graces.

Firſt, all Chriſts workes and performances, are in a peculiar reſpect for every Beleever; his making of the world, ſetling of policies and governments, rooting up of Kingdomes, executing of judgements in the earth, rewarding ſome, and puniſhing others, raiſing up wiſe, learned, valiant, active, juſt and mercifull men in their times: in all theſe, and in all other generall and providentiall workes of Chriſt, the beleeving ſoule hath a kind of intereſt & propriety: next unto his own glory, Chriſt aimed at the good of his Church in all theſe things, and hath ſtill either immediately, or in the upſhot and cloſe of all made them inſtrumentall for her wellfare: in which ſence are thoſe words of the Apoſtle, 1 Cor. 3. 21, 22. All things are yours, (ſaith he) whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things preſent, or things to come; all are yours.

Secondly, Beleevers have a kinde of claime alſo in the dignities and honours p. 159of Chriſt. There is a reciprocation (as I may ſay) between him and his Saints: they are mutually and interchangeably glorified in one another: as Chriſt is glorified in them, Joh. 17. 10. ſo they are unſpeakeably dignified and graced by him. The glory of children (ſaith Solomon) are their Fathers, Prov. 17. 6. If the Father be heroicall, or learned, or any way excellent, this is the ſonnes glory, unleſſe he degenerate: now the Saints are called the ſeede and the children of Chriſt: whatſoever therefore he excells in, it is their dignity, and their glory. Beſides, Chriſt doth impart of his honours to them, making them like himſelfe. Is Chriſt a ſonne, and heire of all? ſo are they ſonnes, and heires, and co-heires with Chriſt: ſhall he judge the world? ſo ſhall they in ſome ſort: doth he breake in pieces the Nations with a rod of iron? ſo doe they: is he aſcended into glory? ſo ſhall they aſcend: There is not any whit of his glory, unleſſe it be that which is utterly incommunicable, but they have a touch of it, if I may ſo ſpeake: yea and that which is ſo incommunicable, redounds to their glory, as you heard before.

p. 160Thirdly, Beleevers have intereſt in the offices of Chriſt. Every Saint may ſay of Chriſt, he is my Prophet and Teacher, he is my Prieſt and reconciler, he is my King and governour: yea the godly have ſuch an intereſt in theſe offices of Chriſt, that vertue comes out of him to make even them Prophets, and Prieſts, and Kings alſo: Prophets in ſome meaſure, to teach themſelves and others, Prieſts to offer ſpirituall ſacrifices, acceptable to God by Chriſt; and Kings to rule over their own luſts and corruptions.

Laſtly, Beleevers have alſo intereſt in the graces of Chriſt: he, that hath the field, hath alſo the treaſure, that is hid in it. It was the greateſt conſolation and joy of the Spouſe, that ſhee could ſay, My Beloved is mine. All that is in Chriſt, a Beleever may appropriate to himſelfe: he may ſay with unſpeakable delight, his riches, his love, his goodneſſe, his greatneſſe, his power, and all that is his, is mine. I have intereſt in all thoſe tranſcendent graces of his; his mercy, his truth, his promiſes, they are all mine. Now this muſt needs render Chriſt very precious, when he is not p. 161onelyonly in himſelfe, whatſoever is excellent and deſirable: but alſo the Saints may juſtly challenge and claime him for their own.

I come now to the application of the Ʋſe 1 Point. And firſt of all, it ſhews us the reaſon why the moſt in the world doe deſpiſe Chriſt, and care not for him? namely, becauſe they have no faith; they are infidells and unbeleevers; and therefore they ſet light by him. Chriſt is very precious; but it is onelyonly to Beleevers: worldlings have no faith; and therefore Chriſt ſeemes a deſpicable and worthleſſe thing to them. Now that they have no faith, this appeares

Firſt, by their ignorance. Moſt have not ſo much as the theory, or doctrinall knowledge of Chriſt: they are like Feſtus, who tould Agrippa, that Pauls adverſaries had queſtions againſt him concerning one Jeſus, Act. 25. 19. So let theſe be asked, and they can anſwer nothing truly, nothing rationally, nothing punctually of Chriſt. Chriſt is to them (as Logicians ſpeake) an Individuum vagum, quidam homo, a certain man, one Jeſus; but they for their part know little of him; onelyonly they have a wilde hope, that p. 162if he be good for any thing, they ſhall have a ſhare in it, as well as others: and therefore, Jeſus Chriſt have mercy on us, is a frequent and high point of their devotion: they have it by tradition to receive Chriſt: but what he is, and how made ours they know not.

Others there be, that have pretty ſtore of knowledge; they can reaſon and diſcourſe of Chriſt diſtinctly and ſatisfactorily; but they have no experimentall knowledge of him; they have not fel… the work of his Spirit upon their hearts they have not taſted how gracious th… Lord is: they may perhaps have a flaſhi… reliſh and light taſt of him; ſuch as their is, of whom the Apoſtle ſpeaks, Heb. 6▪ 4, 5. Temporary guſts & apprehenſion… of Chriſts ſweetneſſe, cauſing joy for … while; but they doe not ſit downe with Chriſt at his Table to eate even to ſaturation (as I may ſay) and to make a full meale of his ſpirituall dainties, the heavenly Manna, the marrow of fatneſſe: neither have they drunke abundantly (as the charge is, Cantic. 5. 1.) of wine on the lees, well refined out of Chriſts wine-cellar. In a word, they have not a thorough and ſaving experience of Chriſt: though p. 163their braines have ſome print of him, yet their hearts are ſtrangers to him: and therefore they have no faith: They that know Chriſts name, will put their truſt in him, Pſal. 9. 10. But theſe know it not: they know not the power, they know not the vertue, they know not the worth of Chriſt; neither doe they know their owne miſery without him. And what faith can there be, where there is no knowledge? Knowledge is ſo neceſſary to breed and beget faith, that ſometimes it includes faith, and faith beares the name of it, as Eſa. 53. 11. By his knowledge ſhall my righteous ſervant juſtifie many: and againe, Not having mine own righteouſneſſe (ſaith the Apoſtle) which is of the Law, but that which is through the faith of Chriſt, the righteouſneſſe which is of God by faith; that I may know him, and the power of his reſurrection, Phil. 3. 9, 10. That is one token then that men have no faith becauſe they have no knowledge.

Secondly, It appeares by their ſtumbling at Chriſt, Chriſt is a ſtone of ſtumbling, and a rocke of offence to the diſobedi…nt, as the Apoſtle ſaith: and diſobedient ones are oppoſed to beleevers: unbeliefe p. 164is the greateſt diſobedience in the world; 'tis to make God a liar, and it is the mother and damme of all other diſobedience: becauſe men beleeve not; therefore they are ſo vicious, ſo prophane, ſo ungodly, and ſo diſobedient as they are: and therefore it is that Chriſt ſeemes ſo vile and ſo baſe to them as he doth: therefore it is, that they are offended with him, and ſtumble at him: overmuch haſt makes a man to ſtumble: now the Prophet ſaith, that he which beleeveth ſhall not make haſt, Eſa. 28. 16. Had the Jewes beleeved, they had never ſtumbled at Chriſt; his poverty and depreſſed condition had never been any ſcandall to them; but they not beleeving, looked for a Saviour and a Meſſias, that ſhould come in the riches, in the glory, in the pompe and magnificence of an earthly Monarch; which whe… it failed, they were …ffended, and ſaid, Wee will not have this man to reigne over us. The Prophet E…y brings forth carnall people ſpeaking thus of Chriſt; He hath no forme, nor comelineſſe, and whe… we… ſhall ſee him, there is no beauty, that … ſhould deſire him, Chap. 53. 2. This is no… meant of the bodily viſage and countenance p. 165of Chriſt; but of the ſtrict lawes of his Kingdome, and of the hard terms upon which he offers himſelfe: he tells men, that if they will be his followers, and will have him for a Saviour, then they muſt deny themſelves, renounce their own wills, take up his Croſſe, ſuffer mocks and reproaches, bonds and impriſonment, be hated and perſecuted in the world, and reſiſt even to bloud, and loſſe of life, if need be. Theſe are the termes & conditions upon which Chriſt offers himſelfe: and theſe are very unſavory, moſt cannot reliſh them, they will not downe: Chriſt is very offenſive being ſo tendred; without forme, without comelineſſe, without beauty, a moſt nauſeous and loathſome object. Now where it is thus, it is evident, that men have no faith: a man will not reſt or relye upon that, which he hath no good conceit of.

Thirdly, It appeares to be ſo alſo, when men doe not improve Chriſt. True faith is a growing thing, and makes all other graces to grow, it is not idle and lazie, but active, and advancing, and ſtill preſſing forward. What is ground, if not goodded and manured? p. 166What is a Ship, if not rigged, and ſent to Sea? What is a trade, if not driven, and made uſe of? So what is Chriſt, if not working, not acting, not improved in us? What is his incarnation, death, reſurrection, interceſſion, if wee receive no vertue, or vigorous impreſſe, no acceſſion or augmentation from them? the buſineſſe of Chriſt in a ſoule is not a matter of words and names, as Gallio thought: but it is a work of the higheſt and greateſt concernment that can be; the aimes of it are above all created excellencies: and therefore where it is true and not fained, it is ever in agitation, ever girding forward to the marke, ever building, ever running, ever growing: if not ſo, it is manifeſt that men haw no faith: and if they have no faith, it is no wonder, that they ſhould deſpiſe Chriſt.

Fourthly, When a man is careleſſe and regardleſſe of the things of Chriſt, this 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 p. 167naturally 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 p. 168his 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 onelyonly 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, tis all one to them; like Gallio they care for no ſuch matters. p. 169Eli'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. Tis 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, p. 170and 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 foreign, 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 p. 171to 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 'twill 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 p. 172and 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 ſoule is to thy Name, and to the remembrance of thee. With my ſ…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 p. 173reade 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. 22.2 Pet 2:22to 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, p. 174but 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 onelyonly 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 Ʋſe 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 p. 175loſe 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 p. 176arrow 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. 'Tis 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, p. 177loath 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. p. 178Love 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 p. 179all 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 p. 180from 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 …h…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 p. 181ſoule, 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, p. 182but 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) foreign, by reaſon of a habit, or perfection, he had his ſenſes well exerciſed, H…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 p. 183and 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, p. 184as 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 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 p. 185before 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 enjoymēt. When the ſoule eyes a tempting or tickling object, p. 186as 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 p. 187he 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 p. 188communicates 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, p. 189and 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 (ſai…h the Apoſtle) waiting for the comming foreign, revelation of Jeſus Chriſt. It is called the revelation of Chriſt, becauſe the glory and Majeſ…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 p. 190of 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, 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, p. 191viz. 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 onelyonly 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 p. 192like 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 p. 193all oppoſition and ſuffring, and makes Beleevers rejoyce to fill up (that is declaratively) the ſuffring and affliction Col. 1. 24.Col 1:24of Chriſt.

Fourthly, the unmatcheable excellency, Ʋſe 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. 'Tis 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 p. 194upon 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. p. 195Now 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 'tis 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?