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

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

p. 195Secondly, Chriſts bloud was noble bloud, and therefore precious. He came of the race of Kings, as touching his manhood: but being with all the Sonne of God, this renders his nobility matchleſſe and peereleſſe. 'Twas Pharaoh's bragge, that he was the Sonne of ancient Kings, Iſaiah 19. 11. Who can lay claime to this more then Chriſt? who can chalenge this honour before him? he is the Sonne of the ancienteſt King in the world: he was begot a King from all eternity; and the bloud of Kings is p. 196precious: thou art worth ten thouſand of us, ſaid David's Subjects to him; and therefore they would not ſuffer him to hazard himſelfe in the battell, 2 Sam. 18. 3. his Life-bloud was of more value, then if halfe of his people had periſhed, becauſe he was King and had the Soveraignty: the nobleneſſe of his perſon did ſet a high rate upon his bloud; and whom doth this Argument more commend unto us, then Chriſt?

Thirdly, the bloud which Chriſt ſhed for his people, was his life-bloud. Life is the moſt precious thing that a man hath. As the life of God is the ſumme of all his attributes: ſo the life of man doth eminently containe in it all other bleſſings: all that hee hath ſerves to maintaine it: it is the end and drift of all his enjoyments. What could Chriſt doe more then to ſpend his heart-bloud, and to lay downe his life for us? Sanguis eſt vehiculum vitae, ſaith the Phyſician: the bloud is the Chariot of life: yet Experience teacheth that there may be great effuſion of bloud, and yet no death following. Had Chriſt almoſt emptied all his veynes, and not dyed, p. 197this would not have reached to our miſery: it had not been ſufficient to ſave us from death: even thoſe foreign, drops of bloud; which hee did ſweat in his agony, had nothing availed without death. Death is the ſumme of the curſe due to us: in the day that thou eateſt thereof thou ſhalt die the death: Chriſt then dying for us, here was the accompliſhment of all his ſufferings, and the height of his love towards us: Surely that bloud muſt needs be very precious, which could not be let out, but the vitall ſpirits muſt follow after it. Thoſe that profeſſe skill in words, doe derive foreign, bloud from foreign, which ſignifieth to burne, or to kindle: whether this be a true etymologie, or not, I will not diſpute: the heate that is in the bloud of a living creature (if at leaſtwiſe in good temper) ſpeakes for it: ſure I am, that the bloud of Jeſus Chriſt ſhed for our ſinnes both teſtifies his ardent and burning love toward us, and requires a like affection in us, the kindling and fiering of our love toward him.

Fourthly, the preciouſneſſe of Chriſts bloud appeares likewiſe from the perſonall p. 198union of his manhood with his God-head. The Divine and humane natures of Chriſt ſubſiſting together in one, and the ſame perſon, is called an hypoſtaticall union: properly the word foreign ſignifies a placing, or ſtanding under: when the Godhead ſtands under the manhood, and the manhood is taken into the ſame perſon with the God-head, this is hypoſtaticall. Now from this marvellous and wonderfull union floweth, though not a reall communication of properties, yet a promiſcuous predication of them, as if they were all alike common and naturall to both natures. Hence the manhood is ſaid to be in heaven even while it was circumſcribed & compaſſed with a place on earth, John 3. 13. and on the other ſide, the bloud of the humane nature is called the bloud of God, Acts 20. 28. and elſe where by reaſon of this union God himſelfe is ſaid to be crucified. Oh how precious was the bloud of Chriſt then! doubtleſſe it had more worth in it then all the creatures in Heaven and earth, Angels and men, and all the world beſide. The uniting and conſequently the cooperation and compliance p. 199of the impaſſible Deity in the ſame perſon with that ſoule and body, which ſuffered, muſt needs put infinite dignity, and preciouſneſſe beyond all account upon the bloud of Chriſt: yet this was not thought too deare for his Saints.

Fiftly, and laſtly, the bleſſed effects of Chriſts bloud is another ſtrong Argument of the ineſtimable value and price of it. It juſtifies our perſons in the ſight of God. It frees us from the guilt, from the puniſhment and from the power of all ſinne. It ſaves us foreign, from that wrath that is to come, 1 Theſſalonians 1. 10. Wicked people are Light and merry-hearted, and never dreame of an after recoming: but there is a thunder ſhower of Gods wrath to come, which will light heavily upon the heads of unbeleeving ones. Wee are all of us by nature obnoxious to, and involved in this danger, therefore the Apoſtle uſeth the words foreign, ſnatching or pulling us out from the wrath to come: even wee of the children of God, wee of the Corporation and ſociety of the Saints, we Beleevers, as well as others p. 200were liable to this wrath: but Chriſt hath d…livered us: this is his tender loving kindneſſe and good will to his Elect.

Againe, the bloud of Chriſt obtaines eternall redemption for us, Heb. 9. 12. whence it is that the Apoſtle oppoſes it to Gold and Silver: though theſe be among the moſt precious things that the Earth affords; yet being corruptible and tranſitory, they cannot purchaſe incorruption and eternity for us. The bloud of Chriſt is the price of our Redemption: yee are bought with a price, ſaith the Apoſtle, 1 Cor. 7. 23. and a like phraſe he uſes in the end of the precedent chapter: yet there is neither a pleonaſme in the words, that is to ſay, a fulneſſe of ſpeech, though that ſometimes be rhetoricall enough: nor impropriety, or unfitneſſe of Language, as if a thing could be bought without a price: though, I confeſſe, the Scripture in ſome reſpects doth ſometimes ſpeake ſo: neither is there an hebraiſme, whereby words of the ſame ſignification are itterated and repeated ob vehementiam, to ſet the matter on with the greater vehemency and force: but the word price p. 201is uſed foreign to ſhew the ſuperlative excellency and dignity of the price wherewith the Saints are bought: ſo that, ye are bought with a price is as much as to ſay, yee are dearely bought, 'twas a price with a witneſſe, that was given for you, a price of ineſtimable value, a price paſt the number of a man: it cannot be calculated or ſummed up, it is ſo infinite, ſuch a rich and exceeding price is the bloud of Jeſus Chriſt, coſtly and chargeable were our ſoules, that required ſuch a ranſome. This is the price wherewith wee are bought from the earth, bought out of Hell, and bought into Heaven and everlaſting glory. This is the price that redeemeth us from condemnation; and this is it that cleanſeth us from the filth and ſtaine of ſinne. This is it that purgeth our Conſciences from dead workes to ſerve the living God, Heb 9. 14. The Apoſtle in that place draweth an Argument … minori ad majus, as the Logician ſpeakes. If typicall rites and ſacrifices, as the bloud of Bulls and goates, and the aſhes of an Heifer ſprinckled upon the uncleane, availed for externall Sanctification, namely for the purifying of the fleſh legally p. 202and ceremonially; how much more ſhall the bloud of Chriſt ſprinkled upon our Conſciences, purge away the guilt of ſinne, and avayle to the internall, ſpirituall, and everlaſting ſanctifying of our perſons.

Againe, by this bloud it was that Chriſt, as the high Prieſt of our profeſſion, that is of Chriſtians, entred into Heaven: ſo ſaith the Apoſtle, Heb. 9. 12. Chriſt entred …y his owne bloud into the holy place: hee did not enter into the preſence of God as the high-prieſt of old did with the bloud of Goates, and Calves: what ſhould thoſe ſlender things doe in the Tabernacle made without hands? there are no ſuch meane and poore offerings there. Neither did Chriſt enter to offer for himſelfe, as well as for his Family, as Aaron did, Levit. 16. 6. he had no need of expiation himſelfe: but he went into the holieſt to offer for his people only: whom he hath for ever waſhed, juſtified and ſanctified not with bloud of others (as the Apoſtle ſpeakes) but with his owne bloud.

Laſtly, from the precious bloud of Chriſt, we alſo that are ſo cleanſed and p. 203purged have boldneſſe to enter into the holieſt, Heb. 10. 19. 20. The bloud of Chriſt breeds us and begets us this confidence. The Apoſtle in that place doth covertly oppoſe the liberty of Chriſtians unto the reſtraint of them that lived under the Law. The Jewes of old might not preſſe into the Holy of Holies: it was lawfull onelyonly for the High-Prieſt to enter into it, and that but once a yeare. Great in this regard is our preeminence now above Gods ancient people: they might not paſſe ſo much as into an earthly Sanctuary incloſed with materiall walls, and coped with a roofe: but wee have licence and leave to enter into a farre more holy and undefiled place. Chriſt hath conſecrated or initiated a way for us: hee hath trod the path firſt as our fore-runner; and hee hath done it by his bloud, or as (the Apoſtle ſpeakes) through the vaile, that is to ſay, his fleſh: he alludes to the vaile of blew and purple ſcarlet and fine twined linen, which was to divide the holieſt of all from the reſt of the Tabernacle. That vayle was a type of Chriſts fleſh. Now as the High-prieſt of old entred into the holieſt by removing of the p. 204veile: ſo Chriſt by the death of his body did as it were turne aſide the veile, and ſo hath entred into heaven, the holy of holies, there to make interceſſion for us. Yea by the renting and tearing of that veile of his fleſh upon the croſſe, he hath for ever opened a way for all Beleevers: a new and a living way: that of old is obſolete and vaniſhed, this is ſuch as the vigour thereof ſhall never decay: that of old being by the bloud of beaſts, could not give life to the comers, this being by the bloud of Chriſt, revives and raiſes up them that are dead in treſpaſſes and ſinnes, and doth alſo conferre eternall life upon them. O how precious, beyond all thought and conceit is the bloud of Jeſus Chriſt? the bloud of a moſt righteous perſon, moſt noble bloud, the very life and heart-bloud, the bloud of God, juſtifying, ſanctifying, redeeming bloud; bloud purchaſing eternall redemption for us, bloud that quickeneth us, and conferres both ſpirituall and everlaſting life upon us. Laſtly, Bloud that opens to us a never decaying way into Heaven. How precious, I ſay, is this bloud of Chriſt? and how doth it call upon us to ſtirre p. 205up our affections to embrace Chriſt, to lay hold of him, and to love him with a moſt ardent and unfained love, who hath beſtowed ſuch a precious gift upon us?

Secondly, Chriſt hath beſtowed upon Beleevers precious Graces. Grace is called by the Apoſtle, the renewing of the Holy-Ghoſt, and the forming of Chriſt in us. It conſiſteth in the rectitude and conformitie of our will unto the will of God, and to Chriſt the abſolute patterne of all grace and holineſſe, the image of the inviſible God, the expreſſe character of his Fathers brightneſſe: the Sun of righteouſneſſe, the morning ſtarre, moſt eminently and gloriouſly above all others; chiefeſt of ten thouſand for ſweet and gracious deportment. How precious are thoſe qualities of the ſoule, which come neare ſuch a patterne as this? which imitate, reſemble, and take after ſuch unmatchable beautie? Now all grace is precious; but the Scripture gives that Epithite eſpecially to faith, 2 Pet. 1. 1. and that for theſe Reaſons.

Firſt, Becauſe it is the roote and wombe (as I may ſay) of all grace; it p. 206is the inward fountaine and principle, from whence all grace flowes; it is the mother grace; it purgeth the conſcience, and purifieth the heart, and ſo breedeth every needfull grace in us. You may ſee this genealogie or pedigree of grace, notably delineated by the Apoſtle, 1 Tim. 1. 5. There we finde that charitie, or love, which is the fulfilling of the commandement of God, and a chiefe grace or Chriſtian vertue, flows from a pure heart; and a pure heart ſprings from a good conſcience; and a good conſcience is the off-ſpring of faith. Faith is the Genetrix and breeder of Grace, as Eve was the mother of all mankinde. I ſpeake ſo in reſpect of an internall principle; for if we regard externall cauſes; the race and genealogie may be ſtretched farther; as thus, faith comes by hearing of the word of God; the word of God is declared by the mouth of a Preacher; and every true Preacher is foreign, ſent from heaven. But I muſt ſpeake ad rhombum; though there be ſundry externall efficients and workers of grace, yet faith is the internall roote and principle of it: and that is one reaſon why it is called precious.

p. 207Secondly, it is precious in reſpect of its Author, which is the Father, Sonne, and Spirit. The Father draws us unto Chriſt, Joh. 6. 44. And hence wee are ſaid to be foreign, to be taught of God, and to heare and learne of him. The Sonne likewiſe draws us: draw me; we will run after thee, ſaith the Spouſe. Chriſt is both the Author and the finiſher of our faith, Heb. 12. 2. He caſts in the firſt ſeed of it; and alſo makes it to perſevere: he layes the foundation of it, and brings it up to the roofe, as I may ſay: he makes us firſt to apprehend him, and then leads us to the end of our faith, which is the ſalvation of our ſoules. Whence it is that he is called the Apoſtle and high Prieſt of our profeſſion: that is, he is the teacher of our faith, and the Captain thereof. Laſtly, the Holy-Ghoſt is likewiſe the Author of our faith. No man can ſay, that Jeſus is the Lord (ſaith the Apoſtle) but by the Holy-Ghoſt, 1 Cor. 12. 3. And in the ninth verſe of that Chapter, faith is reckoned among the gifts of the Spirit. Faith then muſt needs be very precious, having God the Father, God the Son, and God the Holy-Ghoſt for the Author of it.

p. 208Thirdly, Faith is precious in reſpect of the object thereof, that is to ſay, the thing upon which it leanes, or reſts, which is God himſelfe, or God in Chriſt. God is ſaid to be in Chriſt, reconciling the world unto himſelfe, and not imputing their treſpaſſes unto them, 2 Cor. 5. 19. Now this is the higheſt and moſt excellent object of faith. Chriſt alſo as Mediatour is the object thereof. David prayeth, Lead me unto the rocke that is higher then I, Pſal. 61. 2. And the rock that he ſpeaks of is Chriſt: he is the ſtrong rocke on which his Church is built firmely and unmoovably. Needs then muſt faith be precious, while it leanes on ſuch a ſolid and ſtedfaſt foundation. Againe, the promiſes are metonymically an object of faith: becauſe they are made unto us in Chriſt: they are in him as adjuncts in their ſubject: we reſt upon the power and truth of Chriſt, for the obtaining of that good which is in the promiſes. All the promiſes of God are in him yea, and in him Amen, 2 Cor. 1. 20. He is mediate, or in the middle between the promiſes and us: God makes the promiſes, and Chriſt is his pledge and aſſurance for the accompliſhment p. 209of them: ſo that faith reſts on the promiſes of God, mediante Chriſto, through the mediation of Chriſt: and anon you ſhall ſee what precious things thoſe promiſes are: in the meane while, we may conclude even from them likewiſe, that faith muſt needs be precious, which hath ſuch precious props and pillars to uphold it, God & Chriſt, and a ſure word of promiſe, all the wiſdome and power of the Father, and the Sonne, and the Spirit, all that they can doe to eſtabliſh and confirme their own word, and that is more then enough.

Laſtly, The preciouſneſſe of faith appeares from the nature, from the effects and workings of it. The nature of it is piouſly to know, and to affect the things of God: to cleave unto God in Chriſt, to reſt upon him for the obtaining of the promiſes. Faith joynes us to God, who is our life, in whom the lives of our ſoules are bound up, as Jacobs life was bound up in his darling Benjamins. Faith filleth the ſoule with ſolace unſpeakable, with peace paſſing all underſtanding, and with joy everlaſting. As bloud is in the veines, diſperſing it ſelfe p. 210into all parts of the body, ſo giving life and heate and continuall nouriſhment thereunto: ſuch is faith in the ſoule; it works upon all the affections; it diffuſeth and ſheddeth abroad in our hearts the love of God in Chriſt; it attracts and draws our ſpirits to delight in nothing more then in Chriſt; it entertaineth the ſoule with feaſts of fatted things, and of wines refined; it leadeth it into the wine-cellar; it invites us unto thoſe apples and fl…ggons of pleaſure, which Chriſt hath prepared; it ſweetens the croſſe; it makes us to rejoyce in tribulation, and that with joy unſpeakable and glorious; it workes in us a childe-like confidence toward God, whereby wee approach boldly to him, crying, Abba, Father; it carrieth the ſoule up to heaven, and giveth raviſhing ſights of God and Chriſt, and the joys of eternitie; it brings us into communion with God, whereby we have moſt intimate and familiar conference with him; it brings us into his bed-chamber, into his galleries of love. In a word, it enlightens, juſtifies, ſanctifies, and ſaves us for ever; becauſe it lays hold on Jeſus Chriſt, who is made 1 Cor. 1. 30.1 Cor 1:30unto us of God, wiſdome, and righteouſneſſe, p. 211and ſanctification, and redemption, as the Apoſtle ſaith. O how precious is faith, that hath ſuch wonderfull vertues and operations, as theſe? how precious alſo are thoſe graces, that flow from it, as love, and the feare of God, and humilitie, and patience, and the like? But above all the reſt, how precious is Jeſus Chriſt, and how highly to be eſteemed of, who hath beſtowed upon us ſuch precious, ſuch royall, and ſuch rich gifts as theſe?

Thirdly, Conſider likewiſe the promiſes Mot. of Chriſt; theſe are alſo exceeding great and precious, as they be called, 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promiſes, ſaith the Apoſtle. I confeſſe that by promiſes he meanes the effect of the promiſes, or the things themſelves that are promiſed, which are of no ſmall value and worth; and therfore the promiſes themſelves are of no little weight and moment. This will eaſily appeare, if wee conſider

The nature of the promiſer.

The antiquity of the promiſes.

And the precious things, which they containe.

p. 212Firſt, God, who hath promiſed, is by nature wiſe and powerfull, true and unchangeable. God is infinitely wiſe, he hath a profound reach; his counſells are very deepe: even his fooliſhneſſe is wiſer then men, as the Apoſtle ſaith: and he knows wayes beyond our imagination and capacity, how to bring about his owne ends, and to accompliſh his promiſes. He is alſo almighty to effect and bring to paſſe his deſignes: he can doe above all that wee can either aske or thinke. And againe, he is true and cannot lie, and therefore he is called the God of Amen by the Prophet, Eſa. 65. 16. And laſtly, he is unchangeable; he cannot repent: there is no variableneſſe or ſhadow of turning with him: all theſe are the fulera, the props and ſupporters of the promiſes, on which they ſtand firme and ſure, and cannot fall to the ground. The ſaying is Pollicitis dives quilibet eſſe poteſt. Every man can be rich in his promiſes: even a beggar may be as rich as a King in promiſes: but all the queſtion and doubt is about the performance of them. Among men it is frequently thus: they are facile and forward in making of promiſes: p. 213but they are ignorant of the meanes how to fulfill them; or if they know the way; yet they want power and abilitie; or if they be both knowing and able; yet they want a will; they have a heart and a heart, as the Scripture ſpeakes: they pretend, what they never intend; The children of men are deceitfull upon the ballances: or laſtly, though they know how to be as good as their word, though they can doe it; yea though for the preſent they doe really intend what they promiſe, yet Multa cadunt inter ealicem ſupremaque labra. many things fall out between the pot and the lip, as the proverb is; they are fickle and inconſtant, well inſtructed how to play faſt and looſe, unſtable as water, like Reuben: and ſo their promiſes prove to be nothing worth: perhaps the fault may be in their intellect and underſtanding: though they be wiſe to day, yet after a while they may grow ſots and fooles, and ſo know not how to ſteere their courſe, and to wheele about their purpoſes; or perchance the default is in their hands: though they be in poſſibility of performing their promiſes p. 214to day, yet to morrow their armes may be cut off, and they are left ſhiftleſſe; or if not ſo; yet it may be worſe; the fault may lie in their affections; they may be honeſt now, and after a while diſhoneſt; and ſo ſay, and unſay; promiſe, and change their mindes. Thus it is with men oftentimes; but with God it is not ſo; he knows how to performe his promiſes; he is able to make them good; and he is moſt true and faithfull in all his pro…eſſions: yea he is ever wiſe, ever powerfull, ever true, ever the ſame, never altred or changed in the leſt meaſure: how precious then and ſweet are his promiſes? and how lovely alſo ought Chriſt to be, by whom we enjoy them? Thus much of the nature of the Promiſer.

Secondly, Conſider the antiquity of the promiſes. The maine and chiefe promiſe of God is that which concerneth eternall life, and this was made at the beginning of the world unto Adam, when God ſaid, that the ſeed of the woman ſhould breake the Serpents head: yea it was made before the world began, Tit. 1. 2. In hope of eternall life (ſaith the Apoſtle) which God that cannot lie, promiſed before the world began. Here by the way we learne, that the promiſe being before all time, it muſt needs be abſolute and without all condition. But let that paſſe. The queſtion is to whom that ſo ancient a promiſe was made? when there was yet no world, nor any men created to receive it, to whom did God make it? I anſwer, that it was made to him that even then was ordained to be our head and M…diatour, even the Lord Jeſus Chriſt, the eternall Son of God. The Elect are called the ſ…ede of Chriſt, Eſa. 53. 10 and his children, Heb. 2. 13. Now as wee were in Adams loyns when he tranſgreſſed: ſo as touching the decree and counſaile of God, we were (as I may ſay) in the loynes of Chriſt from all eternity, and before the world began: and ſo the promiſe was made to him for us, or to us in him before all moments or meaſures of time. But you will aske mee perhaps where we finde ſuch a promiſe? I anſwer, that wee have ſuch a promiſe, Pſal. 2. 7, 8. I will declare the decree: the Lord hath ſaid unto me, Thou art my Sonne, this day have I begotten thee. Aske of me, and I ſhall give thee the heathen for thine inheritance, and p. 216the ends of the earth for thy poſſeſſion. In this Scripture marke two things.

Firſt, That God the Father ſaith of his Sonne, this day have I begotten thee. And [this day] ſignifies both time and eternity. Time as touching the reſurrection of Chriſt from the dead: that was done in time, as you know; and the Apoſtle applyes the words of the Pſalmiſt unto that very matter of Chriſts reſurrection, Acts 13. 33. And to the ſame purpoſe he is called elſewhere the firſt begotten of the dead. Againe [this day] ſignifies eternity. It is moſt certainly to be beleeved, that God did beget his Sonne before all time, even from everlaſting. There is a place to this purpoſe, Heb. 1. 4, 5. where the Apoſtle ſaith, that Chriſt hath a more excellent Name then the Angells; becauſe God the Father ſaid of him, Thou art my Sonne, this day have I begotten thee, which he never did ſay unto any of the Angells. And marke I pray, the Apoſtle ſaith, that Chriſt obtained this more excellent name by inheritance, as being Gods naturall Sonne: and therefore he had it from everlaſting.

Secondly, In this day of eternitie (if p. 217I may ſo call it) God makes unto his Sonne a promiſe of a Church to be gathered among the Heathen. This promiſe was ſtipulated in the nature and manner of a decree: and all Gods decrees are eternall, and co-etaneous with himſelfe: moſt true is the theoreme of the Philoſopher; a voluntate antiqua non procedit actio nova: from the ancient will (he means from Gods will) there doth not proceed any new act. God doth not begin to will any thing; he doth not will any thing afreſh; becauſe whatſoever he wills, from all eternitie he will'd it: his will from everlaſting to everlaſting is one moſt pure and ſimple act: it is ſometimes called a decree: but yet in reſpect of himſelfe it is no ſuch thing: for a decree ſuppoſeth ſome intervall of time to be between the purpoſe and the execution: and ſo there is, I confeſſe, in reſpect of us: but to God it is not ſo; for he is without all predicament of time: one day is as a 1000 yeares, and a thouſand years as one day with him: thoſe things that are paſt and to come with us, are eternally preſent with him. But to come to the point. Though the counſells of God p. 218be not properly decr…es in reſpect of himſelfe, f…r the reaſon before alledged: yet they are from eternitie, and that is the thing that we drive at. The forementioned decree of gathering a Church from among the Heathen, was made when the Sonne of God was begotten: and he was begotten of old from everlaſting, as we have prooved. And it was not onelyonly a decree, but a promiſe alſo; it runnes plainly in the forme and tenor of a promiſe: Aske of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy poſſeſſion.

Now then conſider; how precious is that promiſe that was made in a familiar parlie and conference between the Father and the Sonne from all eternity? Chriſt was foreſeene and ordained even of old to be our foreign, or Mediator: upon this ground God makes even then a gracious promiſe to him for us; a promiſe of giving us to him, and conſequently of giving us eternall life through him. So that here wee have plainly the reaſon why the Apoſtle ſaith, that God promiſed eternall life before the world began? Namely, becauſe p. 219Chriſt was even then in the counſell and purpoſe of God our Media…our. And hence in another place, he ſaith, that the grace of God, whereby wee are called with an holy calling, and conſequently everlaſtingly ſaved, was given us in Chriſt Jeſus before the world began, 2 Tim. 1. 9. Chriſt Jeſus was even then lookt upon as our Redeemer: God ſtipulates and promiſes to him; and he againe reſtipulates to undertake for us. Certainly then the promiſe of eternall life muſt needs be exceeding precious, being the ſubſtance of that Dialogue (as I may ſay) and communication, which paſſed between the Father and the Sonne before the world was created. And if that great promiſe be ſo ancient, then queſtionleſſe ſo are all promiſes: becauſe eternall life doth eminently containe in it all other bleſſings, juſt as the heaven of heavens doth all inferiour parts of the world. Now how ſhould the conſideration of this ſtirre up our hearts to love Jeſus Chriſt, who received promiſes for us, not onelyonly before wee our ſelves were, but even before there was any time, or creature made.

p. 220Thirdly, Conſider the precious things that are couched in the promiſes, and they appertaine either to temporall life, or to ſpirituall grace, or to eternall glory.

Firſt, Great and precious are the promiſes, which doe appertaine unto this life. Godlineſſe (ſaith the Apoſtle) hath the promiſe of this life, as well as of that which is to come. And even in this reſpect, God hath promiſed never to leave us, nor forſake us, Heb. 13. 5. There are in this place no leſſe then five negatives to ſtrengthen and confirme our faith in the truth of the promiſe; foreign; as if he ſhould have ſaid, I will in no wiſe whatſoever come of it at any time forſake thee; mine eye ſhall be ſtill upon thee, and I will watch over thee for good continually. And marke, I pray, what the Prophet ſaith, Eſa. 63. 9. In all their afflictions he was afflicted, and the Angel of his preſence ſaved them, in his love and in his pitie hee redeemed them, and carried them all the dayes of old. The place may be read interrogatively thus, Was he not afflicted? &c. That is, did he not take to heart the wrongs done to his people in Aegypt? Was not p. 221Chriſt the Angel of Gods preſence their Conductor and Saviour? Did hee not beare them, as a tender Mother or Nurſe doth her young childe? Did he not carry them as the Eagle doth her broode, with ſuch care, that ſhee her ſelfe may not hurt them, and at ſuch a height, as others may not reach them? In ſuch manner doth Chriſt for ever protect his people. In Zech. 2. 5. he promiſes to be a wall of fire round about them: where the Holy-Ghoſt alludeth to the practice of Travailers in the Wilderneſſe, who by ſurrounding themſelves with a fire, did thereby fray away the wilde beaſts, and kept them off from annoying them: now ſuch a defence will Chriſt be unto his Saints; he will be with them in moſt deadly dangers, When they paſſe through the water, and when they walke through the fire, Eſa. 43. 2. Fire and water are two moſt devouring elements, good ſervants, but bad maſters, as we ſay; and therefore here they are put for all other perilous and dangerous kindes: Chriſt will ſave and deliver his people from them all. Wee reade, Dan. 3. 25. that the three Children were caſt into the fiery furnace: p. 222But what ſaid the Tyrant? I ſee foure (ſaith he) and the fourth is like the Sonne of God: and in all probabilitie it was ſo; it being uſuall under the old Teſtament for Chriſt, upon ſome weightie occaſions to appeare in humane ſhape. Thus Chriſt will be with his people in the furnace of affliction; and either he will provide that it ſhall not be overheate, or elſe he will worke a miracle to reſtraine the power of the flames: he will both preſerve them in, and deliver them out of trouble: he will ſo ſanctifie affliction, that it ſhall prove a very bleſſing and mercy to them.

Secondly, Great alſo and precious are the promiſes, which appertaine unto ſpirituall grace: The Apoſtle ſaith, That by them we partake of the divine or godly nature, 2 Pet. 1. 4. He doth not meane it of the eſſence or ſubſtance of God, as ſome of the Heathen conceited, affirming man to be aurae divinae particula, a little piece of the divine Spirit: Thus did the Platonicks dreame, and alſo the Manichees and Priſcillianiſts: not ſo, I ſay; for the eſſence of God is incommunicable: but wee are to underſtand it of the graces of the Spirit, p. 223whereby the image of God is ſtampt againe and reſtored in man: therefore the Apoſtle doth not call it foreign, that is, the eſſentiall nature of God: but foreign, the godly nature; as if he had expreſſed it in one word, foreign, Sainthood, or a nature approaching to Gods, reſembling and like unto Gods. So that Beleevers through Chriſt have in their ſoules a lively image and repreſentation of the perfections, of the vertues, and of the life of God: according to that of the Apoſtle, Coloſ. 3. 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him: he puts knowledge, which is the incipient part of regeneration, for the whole, including under that both holineſſe and righteouſneſſe. And anſwering to this is that precious promiſe, Eſa. 65. 17. where the Lord ſaith, That he will make new heavens, and a new earth: This is meant of the ſpirituall excellency of the Church, in regard both of doctrine, of diſcipline, and of life: and therefore it holds forth a promiſe concerning the renewing of the ſoule by the Spirit of the Lord: where doctrine is ſound, diſcipline wholeſome, p. 224and life holy, there are new Heavens and a new earth, as I may ſay, and there the ſoule is become a new creature by the ſanctifying Spirit of God.

Laſtly, great and precious alſo are the promiſes appertaining to eternall glory: they containe in them that heavenly inheritance of the Saints in Light, where they ſhall have bleſſed communion with God, with Chriſt, with the Holy Spirit, with elect Angels, and with one another for ever: where they ſhall have the quinteſſence of all good things, the ſweetneſſe of all Mercy and conſolation: where they ſhall have the ſplendour and bright rayes of everlaſting honour; where after this life (and this life is but a bubble, a ſmoake, a wind, a ſhadow) they ſhall have that unutterable & immortall Crowne of glory ſet upon their heads, which Chriſt hath promiſed: in a word, where they ſhall have totum quod volunt, & nihil quod nolunt, all that they would have, and nothing that they would not have. Hence it is, that the Goſpel, which holdeth forth the promiſe of theſe things, is termed glorious, and the miniſtration thereof likewiſe glorious. And therefore p. 225as the Apoſtle makes the compariſon between the Law and the Goſpel: if the miniſtration of death and condemnation be glorious (ſaith he) how ſhall not the miniſtration of the Spirit and of righteouſneſſe be rather glorious? ſo may I ſay: if the glory of Chriſt be ſo ſplendent and ſhining, ſo attractive and alluring even in the promiſe and expectation of it: what then will it be in the full fruition and enjoyment thereof? if ſo excellent and ſurpaſſing at a diſtance, and through the lattice, as I may ſay: what will it be in the neereſt touch and viſion thereof, when wee ſhall come our ſelves to participate of that glory? Now wee ſee but in a glaſſe darkely, ſaith the Apoſtle, 1 Cor. 13. 12. that is, here wee ſee God but as we ſee our owne Image in a glaſſe, and not the very face it ſelfe; here wee ſee him by a kinde of reflection, and at ſecond hand, as I may ſay, in the Ordinances, in the creatures, and ſuch like dimme repreſentations, which at the fartheſt are in ſome ſenſe aenigmaticall, full of intricacy and obſcurity. But then wee ſhall ſee God face to face; and then we ſhall know him, as we our ſelves are knowne by him, that is to ſay, perfectly; p. 226I meane with ſuch a perfection as a glorified creature is capable of. Thus have I ſhewed unto you what excellent and precious things are contained in the Promiſes for our ſoules, and for our bodies, for this life and for the life to come for ever: ô then how much more precious and excellent, how much more to be deſired and longed for is Jeſus Chriſt, by whom ſo manifold and unſpeakeable bleſſings are conveyed unto us▪

Fourthly, Chriſt hath beſtowed up-Beleevers Mot: 4 precious love, and precious it is, becauſe Infinite.

Gracious.

Liberall.

Everlaſting.

Firſt, the love of Chriſt unto his Saints is infinite and unmeaſurable: it is beyond all imagination or conception. As the Father hath loved me, ſo have I loved you, ſaith Chriſt, Joh. 15. 9. Now who can underſtand with what love the Father hath embraced his Sonne? who can dive into the bottomeleſſe depth of that tender affection, which the infinite God beareth unto Chriſt? no more can wee define and fully ſet forth what the p. 227love of Chriſt unto his Saints is? The Apoſtle indeed would have the Epheſians able to comprehend with all Saints, the breadth, and length, the depth and height of the love of God in Chriſt: but yet for all that hee concludes, that it paſſeth knowledge, Epheſ. 3. 18. 19.

Secondly, Chriſts love is a gracious love. That which the Lord ſpeakes by his Prophet concerning Jeruſalem, may fitly be applyed to all his people, When I paſſed by thee and ſaw thee polluted or troden under foot, as the word ſignifieth) in thine owne bloud, I ſaid unto thee live. That is, (as we uſe to apply it ſpiritually) when we were in our naturall filthineſſe and uncleaneneſſe, which we drew from our firſt Parents, God loved us freely, and not for our worth or merit; not for our beautie or comelineſſe: wee had no worth in us, nor no beauty upon us: yet he loved us, and ſaid unto us live, that is, he made us to live ſpiritually; he did put the life of grace into us: he did breath into the noſtrills of our ſoules (as I may ſay) the breath of heavenly life: his ſaying in this new Creation was as his ſaying was in the firſt Creation of all things: he did but ſpeak p. 228the word, and it was done. Againe, he addes in the forementioned Propheſie, verſe the eight, I ſpread my skirt over thee. He alludeth to a cuſtome or Ceremony of the Jewes, whereby at Mariages, the Husband in token of his Intereſt and propriety, and alſo as a pledge of his moſt tender love and endeared affection to his wife, did cover her with a lappe or skirt of his garment: now this matrimoniall rite was a figure of the merit of Chriſt, who hath by his righteouſneſſe covered all our ſinnes and tranſgreſſions, veiled all our filthineſſe and polutions, and hid all our ſpirituall nakedneſſe, and deformities, and that moſt freely, moſt graciouſly, moſt undeſervedly, according to that Hoſea 14. 4. I will heale their back-ſliding; I will love them freely.

Thirdly, Chriſts love to his Saints is a liberall love, a munificent, a magnificent and bountifull love: this appeares plainely by thoſe hard and bitter things, that he underwent for us, Philip, 2. 7. the Apoſtle ſaith, that he made himſelfe of no reputation: he tooke upon him the forme of a ſervant, and was made in the likeneſſe, or habit of men. The originall word in p. 229the place ſignifieth, that he emptied himſelfe, or redegit ſe ad nihilum, he brought himſelfe, as it were to nothing: he deveſted and ſtript himſelfe of the robes of Divine Majeſty, laying them, his Throne, his Crowne, and his Scepter of Glory aſide for a while. Through the extremity of his agony his body did ſweat drops of bloud: he did exhauſt ſuch an infinitely rich and precious treaſure, as all Heaven and earth could not recompenſe and make up againe. It is reported of the Pelioan, that ſhe openeth her breaſt with her bill, and feedeth her young ones with the bloud diſtilling from her: and therefore (ſaith mine Author) the Egyptians did make that kinde an hieroglyphick of Piety and pitie, and upon that conſideration they ſpared them at their Tables. Now this creature is a lively picture and Embleme of Chriſt: he parted with that, which was moſt deare unto him; the ſoule in his body, the bloud in his veines, and (which was more then all the reſt) the ſweet and raviſhing apprehenſions of his Fathers love eclipſed, and darkned in his agonies, and ſo totally eclipſed, that he cryed out with p. 230a loud voyce, my God, my God, why haſt thou forſaken me? And all this he did in his infinite pitie and love to us: the Apoſtle ſaith, that he loved his Church and gave himſelfe for it, Epheſ. 5. 25.

Laſtly, Chriſts love is eternall and everlaſting: a love that never decayes or waxeth cold; like the ſtone Aſbeſtos, of which I read in Solinus, that being once hot, it can **Iul. Solin: polyhiſtor. cap. 12.never be cooled again. The love of Chriſt is like a Fountaine ever flowing, and never dried up: or like the ſacred fire, which never went out. I have loved thee with an everlaſting love, ſaith he, Jer. 31. 3. and in another place, with everlaſting kindneſſe will I have mercy upon thee. Though the Saints offend Chriſt often, yet he loves them ſtill: he onelyonly purges them and heales them of their ſpirituall maladies, which cannot be done without ſome ſmart: but he doth not a whit leſſon, or detract his love from them. Though his people come upon him every day for new favours and new ſupplies; yet his goodwill is never wearied or tired out: yea though thouſands, millions of his Saints preſſe upon him at once; yet hee hath for them all, and the Fountaine of his p. 231love is never emptied. I like the matter of the Poet very well; although, I confeſſe his verſe be ſomething jiggiſh and toying.

Sumit unus, ſumunt mille:

Quantum iſti, tantum i…e:

Neque ſumpius abſumitur.

One Beleever drawes water of life, and ſupply of all needfull bleſſings out of this well of ſalvation; and a thouſand like gracious ſoules doe the like; and the one drawes as much as the thouſand: and yet the well is never drawne drie. Now then a little to recapitulate. If the love of Chriſt unto his Saints be infinite, boundleſſe and unmeaſur…ble, if it be gracious, free, and undeſ…rved, …r it be liberall, rich, and bountifull. Laſtly, if it be eternall, everlaſting, and never decaying, ô what a whetſtone ſhould this be to our affections, what a ſpurre to our Spirits, and what a bellowes to blow up, and kindle the fire of our love to Chriſt? nothing doth more conciliate and attract love, then love it ſelfe: it were horrible ingratefulneſſe not to ſpend, and be ſpent (as the Apoſtle ſpeakes) for one that hath loved us ſo much as Chriſt hath done: certainely if p. 232love doe not draw us unto him, nothing will. The acts of Chriſts love are the cords wherewith he drawes ſoules unto himſelfe. I drew them with the cords of a man, with bands of love, ſaith hee, Hoſea, 11. 4. and in another place, with Jer. 31. 3.Jer 31:3loving kindneſſe have I drawne thee*. 'Tis an Argument then, that wee are not drawne at all, if love doe not effect it.

Fiftly, Chriſt beſtowes upon Beleevers Mot. 5 his precious Spirit. This is that, which Chriſt promiſeth to his Diſciples, Joh. 14. 26. The comforter, which is the Holy Ghoſt, whom the Father will ſend in my name (ſaith Chriſt) he ſhall teach you all things, &c. Now let us conſider how excellent the Spirit is, in all the workings of it upon our hearts, and then we ſhall ſee what a precious and lovely gift this is.

The Spirit of Chriſt doth theſe things.

It illuminates our minds.

It ſanctifies our natures.

It ſeales our adoption.

Firſt of all, the Spirit of Chriſt doth illuminate the mind and underſtanding: it opens the windowes of the ſoule, as I may ſay, and ſets up a new Light in p. 233it: it brings in light upon light. Even by nature men have ſome Light, ſuch as it is: by Art and induſtry they acquire more: but the ſaving Light of the Spirit of Chriſt farre excelleth all that of the naturall man, as the Light of the Sunne doth the light the Moone, or as the Light of ſeven dayes doth the light of one: hence is that Spirit by an excellency called the Spirit of wiſdome and underſtanding: and it is ſaid to lead us and to guide us into all truth, Joh. 14. 16. I have many things (ſaith Chriſt) to ſay unto you: but you cannot beare them now: but when the ſpirit cometh; he ſhall lead you into all truth, that is, he ſhall open your underſtandings, he ſhall enlarge your capacities, and ſhall make you able to comprehend thoſe Divine and heavenly Myſteries of the Kingdome of God, which ſhall be diſpenced unto you. Yee have an unction from the Holy one (ſaith the Apoſtle) and yee know all things, 1 Joh. 2. 20. The Holy one here ſpoken of is the whole Trinity, God the Father, the Sonne, and the Holy Ghoſt: the unction is not the Spirit it ſelfe: but a thing different from the eſſence and ſubſtance thereof: viz. the grace of illumination p. 234and ſaving Knowledge, wherewith the eyes of our minds being anointed as with an unction, wee come to know all things, not abſolutely, and omniſciently, as God doth: but to know all things that are needfull to be knowne unto ſalvation. And hence in the 27. verſe, the ſame anoynting is ſaid to teach us, and that wee need no other teaching, but that: it is called eye-ſalve, Revel. 3. 18.

Secondly, the Spirit of Chriſt ſanctifieth the hearts and natures of Beleevers, whereby they are really changed from the filthineſſe of ſinne unto the purity of Gods Image; that as Chriſt himſelfe is holy, ſo are they in ſome meaſure by an inherent holineſſe: their love and their hatred, their joy and their ſorrow, all their paſſions and affections, are not ſuch as they were before, but they are quite altred and changed, new-moulded and faſhioned, made after Gods owne heart, and conformed to his holy will. This is the bleſſed worke of the Spirit: We are ſanctified through the Spirit and beleefe of the truth, ſaith the Apoſtle, 2 Theſſ. 2. 13. The Spirit is principall in ſtamping the Image of God upon the p. 235ſoule: the Spirit it is that doth convey the efficacie of Chriſts death and bloud unto us. Hence it is called in Scripture wind, fire, water, and the like.

Firſt, it is a winde. Awake ô North, and come thou South, Cant. 4. 16. and that for theſe reaſons. As wind allayeth heate: ſo the ſanctifying Spirit of God aſſwageth hot and burning diſtempers in the ſoule; it ſuppreſſes inordinate and luſtfull deſires, moderating all our affections, and keeping them in a good temper. Againe, as wind purges the aire, and dries up ſuperfluous moyſture in the earth: ſo the Spirit purgeth our corrupt natures, and dries up the excrementious humours of ſinne, which are Enemies to ſpirituall health. Alſo **Fav…nius the Weſtwind, dic…ur à ſavendo, from cheriſhing of fruits and other things.as the wind is a great fructifier, cauſing the fruits of the earth to ſpring out: ſo the Spirit of God makes that ſoule, which naturally is as a barren and dry wilderneſſe, no plants of grace growing in it; but the weeds of ſinne rankling every where, to be a fruitfull and flouriſhing garden, where Chriſt delights to walke and to take his repaſt, beholding how his trees of Righteouſneſſe doe ſpread, and bloſſome, and beare moſt pleaſant p. 236fruit. When the wind of the Spirit doth blow upon the garden of the ſoule, then the ſpices of grace flow out: then Chriſt may come into his garden and eate his delicious fruits of union and Sanctification. The ſoule is not now an emptie vine, neither doth it beare wilde grapes; it doth not beare grapes of gall and bitter cluſters, but fruites of Righteouſneſſe and holineſſe, moſt ſweet and well reliſhing, moſt pleaſing and acceptable to Chriſt.

Againe, the wind is a quickning and enlivening thing: the breath of every living creature is a winde: Come from the foure winds ô breath, and breath upon theſe ſlaine, that they may live, ſaith the Prophet, Ezek. 37. 9. Now ſuch is the Spirit of God alſo: it raiſeth up the ſoule from the death of ſinne, and puts the life of grace into it: it ſets us upon our feet and makes us to walke before God in the Light, and in the land of the living.

Laſtly, As the winde is not in the power of any man, it bloweth where it liſteth, as our Saviour ſaith; and it is impoſſible to hide it, Prov. 27. 16. So the Spirit of regeneration is not at the arbitrement, p. 237will, and diſpoſing of any creature: but it is ſui juris, at its owne choice and diſpoſing, at its own pleaſure, when, where, and how it will breath and diſpenſe grace: Of his owne will begat he us with the word of truth, ſaith the Apoſtle, Jam. 1. 18.

Secondly, the Spirit of ſanctification is alſo called fire in the Scriptures; He ſhall baptize you with the Holy-Ghoſt, and with fire, Mat. 3. 11. It reſembles fire in the purging property thereof; as fire is a great purger, attracting and drawing corrupt aires to it ſelfe, ſegregating & ſevering pure ſubſtances from droſſe, as wee ſee in the trying of gold and ſilver: ſo doth the fire of the Spirit draw away from our ſoules all peſtilent and infectious ſents of ſinne, and by little and little purges away all the droſſe of our corruptions.

Againe, The Spirit reſembles fire in the conſuming property thereof: fire purgeth onelyonly, when it meets with a ſubſtance that can endure it: but when it lights upon combuſtible matter, then it waſts and conſumes: ſo the fire of the Spirit doth no more then purge the hearts of the Elect: yet it waſts and conſumes p. 238their luſts, becauſe they be things to be waſted and aboliſhed.

Laſtly, The Spirit of grace reſembles fire in the aſſimilating property thereof: fire turns other things that are approximate into its owne nature: it makes things hot, as it ſelfe is hot: it propagates and ſpreads it ſelfe, increaſing its own flames by licking up and catching in other things to it ſelfe: ſo the ſanctifying Spirit of God doth fire our hearts and affections, heating them with his own heate, kindling them with his own ſacred ſparkes, aſſimilating and making us like unto himſelfe: holy as he is holy, pure as he is pure, and perfect, as he is perfect. The ſoule being acted and wrought upon by the Spirit, is changed into the ſame glory, and becomes ſpirituall like it ſelfe. Wee know that a paper will ſmell of the muske or civet that is put in it: ſo a ſoule endued with the Spirit of grace, cannot but become gracious: it muſt have the ſame ſavour, the ſame odoriſerous and pleaſing ſent that the Spirit it ſelfe hath.

Thirdly, The precious Spirit, which Chriſt beſtows upon his Saints, is called water alſo; becauſe as water waſheth p. 239away the filthineſſe of the fleſh; ſo doth that Spirit the uncleanneſſes of the ſoule. And againe, as water hath a ſoftning and ſuppling vertue with it: ſo the gracious Spirit of Chriſt doth mollifie and ſoften hard hearts; making them of impenetrable and inſenſible to become broken and contrite, of ſtubborne and froward, to be flexible and pliable unto Gods holy will: ſo that though they were before like Leviathans heart, as hard as a piece of the neither milſtone; yet now they can tremble at judgements, ſubmit to commands, and be glad to cloſe with the promiſes of Chriſt. Thus you ſee that the Spirit which Chriſt beſtows upon his Saints, is a ſanctifying, a purging a regenerating, and a renewing Spirit.

Laſtly, This Spirit ſealeth our adoption, our filiation or ſon-ſhip unto us. By adoption wee are received into the number of the ſonnes of God; and by the Spirit of Chriſt we come to be aſſured of this prerogative. The Spirit of God ſeales up our ſalvation and bleſſed ſtate unto us: The Apoſtle ſaith, That God hath ſealed us and given us the earneſt of the Spirit in our hearts, 2 Cor. 1. p. 24022. He hath given us the earneſt of his Spirit for the aſſurance of our heavenly inheritance. The Apoſtles manner of ſpeaking is taken from the cuſtome of men, who to aſſure and confirme others in the truth of their promiſes and covenants, are wont to ſet their ſeale to bills and bonds, and ſuch like inſtruments: ſo God ſets his ſeale to all his promiſes, and to the covenant of grace, which he hath plighted with us, by giving us his holy Spirit to renew us, to imprint his image upon our ſoules, and to beare witneſſe within us, that we are his children, and conſequently heires of life and glory everlaſting. Now this Spirit is expreſly called the Spirit of the Son, Gal. 4. 6. Becauſe the Holy-Ghoſt ſealeth up our adoption in Chriſt: ſo that through Chriſt it is made ſure unto us. Let us now ſumme up all which hath been ſaid of this gift: if Chriſt hath not withheld his gracious Spirit from us, but hath given even that unto us, to enlighten us, to ſanctifie us, and to aſſure us of our adoption and ſalvation: where can we finde greater favour then this? and where ſhould our mindes be lifted up into the opinion of any thing more p. 241then of Chriſt? Doubtleſſe, the giver of ſuch a precious gift, ought himſelfe to be much more precious unto us. If wee make great account of the gift, much more ought we moſt highly to eſteeme of the beſtower of it.

Laſtly, Chriſt beſtowes upon Beleevers Mot. 6 precious priviledges: and they are many: but I will ſpeake onelyonly of theſe two.

Acceſſe to the throne of grace.

Good ſucceſſe of our prayers.

Firſt, Beleevers have bleſſed acceſſe; Let us come boldly unto the throne of grace (ſaith the Apoſtle) that wee may obtaine mercy, and finde grace to helpe in time of need, Heb. 4. 16. The Apoſtles phraſe is foreign, a word which ſignifieth libertie of ſpeech, and boldneſſe of face, when a man intrepidly and undauntedly utters his minde before great ones, without bluſhing, without weakneſſe of heart, without ſhaking of his voyce, without haluccination, imperfection and faltring in ſpeech; when neither majeſty nor authority can take off his courage, ſo as to ſtop his mouth, and make him affraid to ſpeake. With ſuch ſpirits would the Apoſtle have us to p. 242come unto God by prayer: wee muſt come with pareſie, with confidence of heart, and freedome of ſpeech. This is a fruite of our acceſſe to the throne of grace, to which doubtleſſe the Apoſtle would never have exhorted us, if wee were not bleſſed with ſuch a priviledge.

Againe, A like exhortation wee have Heb. 10. 22. Let us draw neare with a true heart, foreign, in full aſſurance of faith, that is, in ſtedfaſtneſſe of faith, without wavering, without doubting. The Apoſtle meanes it of our full aſſurance of Gods favour, and acceptance of our perſons in Chriſt. In the Law the high Prieſt going into the Sanctuary, did beare upon his ſhoulders, and in his pectorall or breſtplate, the names of the twelve Tribes of Iſrael. Now this figures unto us the great love that Chriſt beares unto his people: he hath them alwayes at his heart; hee loves them moſt tenderly and dearely: he beares them alſo upon the ſhoulders of his mighty protection, carrying them a loft out of the reach of all adverſary power. And he is gone into the heavenly Sanctuary with Ʋrim and Thummim, p. 243with the names of his people upon his breaſt, for a memoriall before the Lord continually: ſo that now through his mediation we may draw neare unto God in plerophorie, and full aſſurance of faith: nothing doubting but that God will for his ſake accept both of our perſons and of our prayers.

Secondly, Beleevers have not onelyonly acceſſe to God, but alſo good ſucceſſe of all their ſuites and petitions, which they put up unto him. Chriſt by his office of mediation and interceſſion, is an advocate for his people, and doth in his own perſon appeare before God for them: he takes upon himſelfe their ſuite and their cauſe, as an Advocate in Law doth his Clients. Hence is that exceeding ſweet and conſolatory promiſe of the Apoſtle, 1 Joh. 2. 1, 2. If any man ſinne (ſaith he) wee have an Advocate with the Father, Jeſus Chriſt the righteous, and he is the propitiation for our ſins. Here is never a word, but hath ſweetneſſe in it. Marke, I pray; firſt he ſaith, If any man ſinne; not as though there were ſome that did not ſinne: for that this very Apoſtle beats againſt expreſly in the end of the firſt Chapter: but when p. 244he ſaith, If any man, he ſpeakes cordiall things, he ſpeaks to the heart and comfort of ſinners, ſhewing that with God there is no accepting of perſons; but all without exception of any for exteriour adjuncts and qualities, doe finde grace in his fight through Chriſt: this is plainly the inference of the indefinite particle, Any.

Secondly, He ſaith, That wee have an Advocate: an Advocate is a forenſicall word, and it ſignifieth properly one that is called to, or aſſumed as an Aſſiſtant, as a friend, as an helper, as an Interceſſor: ſuch Advocates did guiltie ones among the Greeks and Romans aſſume to themſelves. Now ſuch an Advocate is Chriſt unto us: he is our Patron, he is our ſpokeſ-man, he it is that pleadeth our cauſe for us; he it is that by the merite of his expiation doth intreat for us. The Devill is called our foreign, our Adverſary, another Law-terme, 1 Pet. 5. 8. he lays in hard againſt us; and therefore he is elſewhere called the Accuſer of the Brethren: and guiltie we are too: but Chriſt is our foreign, our Advocate, and he intreats the Judge for us: he implores mercy and clemency for us.

p. 245Thirdly, The Apoſtle ſaith, that wee have an Advocate with the Father; with him ſtill at his right hand: ſo with him, that he is his own naturall Sonne: ſo with him, that he needs but onelyonly ſhew himſelfe for us, and without ſpeaking any word wee are accepted. At that day (namely at that day when I ſhall be aſcended into heaven) yee ſhall aske in my Name (ſaith Chriſt) and I ſay not unto you, that I will pray the Father for you: for the Father himſelfe loveth you; becauſe yee have loved mee, and have beleeved, that I came out from God, Joh. 16. 26, 27. In theſe words Chriſt bids us not ſo to depend and hang upon him, as to have no confidence in God the Father, as if he were angry with us, and did not love us. Chriſt is ſo an Advocate with the Father, as that the Father is made ours fully and perfectly: and ſo the eager and malicious adverſary can doe nothing againſt us.

Fourthly, Our Advocate is Jeſus, a moſt ſweet and heart refreſhing name; it ſignifieth a Saviour; one that doth not onelyonly intreate for us, but perfectly ſave us: other Advocates may intreate, and not prevaile; but Chriſt intreates p. 246and prevailes; and ſo ſaves his people from their ſinnes.

Fiftly, He is called Chriſt; there's an addition and increaſe of comfort in this name; it ſignifies anointed. Chriſt was anointed to be our Prophet, to ſhew us the waies of life and ſalvation: he was anointed to be our Prieſt, to offer a reconciling ſacrifice for us. And he was alſo anointed to be our King, to protect us, and to deſtroy all our enemies.

Sixtly, Our Advocate is called the Righteous, by an eminency, none ſo righteous as he: he is perfectly righteous: ſo that he needs not, as other Advocates, to plead for himſelfe: he pleadeth onelyonly for us: and he muſt needs have good ſucceſſe in his pleading; becauſe he is righteous himſelfe: he is the Righteous; juſt, and a juſtifier; abſolutely and compleatly righteous by his own inherent purity; and conveying righteouſneſſe to us by imputation.

Laſtly, our Advocate is ſuch an one as ſtands in our roome, and takes the whole penalty and puniſhment due to us for our offence upon himſelfe: therefore the Apoſtle addes, that he is the propitiation p. 247for our ſinnes, that is, he is the ſacrifice that implores and begs pardoning Mercy for us. Hence the bloud of ſprinkling, that is, the bloud of Jeſus Chriſt, is ſaid to ſpeake better things then that of Abel, Heb. 12. 24. for of Abels God ſpeaks thus: the voyce of thy brothers bloud crieth unto me from the ground. Abels bloud cried unto God for vengeance to be executed upon Caine that murdered him: but the bloud of Chriſt crieth unto God for mercy to be ſhewed unto poore miſerable ſinners. Now then if Chriſt be our Advocate, if he be an Advocate with the Father, alwayes in his preſence, alwayes neere and deare unto him; if he be an Advocae mighty to ſave; if he be an Advocate ſeparated and ſanctified of God himſelfe, and anoynted to beare Office for us; if he be an Advocate perfectly righteous and blameleſſe in his owne perſon; if hee be ſuch an Advocate, as is willing to ſtand in our ſtead, and to beare the burden of our deſerts, like him that cried out when he ſaw his friend ready to be ſl…ine,

Me me! Adſum qui f…ci; in me convertite …er…ū. Me mee! I am he that did the fact, turne your ſword upon me; Laſtly, if he be p. 248ſuch an Advocate as refuſes none, but receives all without exception, that come unto him: if Chriſt, I ſay, be ſuch an Advocate, ſuch a dayſ-man, ſo every way qualified and furniſhed to doe us good; then ſurely it cannot be, but that the prayers, which we preſent unto God in his name, muſt finde acceptance, and obtaine a glorious returne. Whatſoever you aske the Father in my name; he will give it you, ſaith Chriſt, Joh. 16. 23. Chriſt puts incenſe upon our prayers and mingles them with the ſweet odours of his owne merits: he is the onelyonly Altar of Chriſtians, ſanctifying all their gifts and ſacrifices. Thus you have a taſte of the excellent priviledges of Beleevers: through Jeſus Chriſt they have acceſſe to the Throne of Grace; and all their petitions find acceptance with God, returning (as the Spies did out of Canaan) with great and weighty cluſters of bleſſings, or (as Jacobs ſonnes did from their brother Joſeph) full and loaden with good things. Oh then how precious, how lovely. how longed for ought Jeſus Chriſt to be, who accumulates, and heapes ſuch royall favours upon us? who ſtores us with ſuch rich and p. 249ineſtimable gifts, who gives us free ingreſſe into the preſence of God, and regreſſe from him with joyfull hearts; who makes way for our prayers, that they may come as things of worth unto his Father, and ſends them back againe with good newes, and glad tidings of bleſſed ſucceſſe: how precious, I ſay, and how highly to be eſteemed, and regarded is ſuch a Benefactour as this? how ought wee to draw out all our love, and the very ſtrength of our affections to caſt them upon ſuch a lovely object as this, and to embrace Jeſus Chriſt, who hath done for us above all that wee can either name, or thinke? I paſſe now to ſome meanes by which we may awaken, and ſtirre up our affections unto Chriſt. And herein I ſhall give no other directions, then the Church doth to the daughters of Jeruſalem in Cant. 5. 10. &c. And the occaſion was this. The Church was ſeeking Chriſt earneſtly, and diligently, and in her ſeeking, enquires of the daughters of Jeruſalem for her beloved: upon which the daughters utter theſe words. What is thy beloved more then another beloved, ô thou faireſt among women? The Church for anſwer, and as a meanes p. 250to draw forth the affections of the daughters; ſets forth exactly the high perfections and excellencies of Chriſt: & ſhee doth anatomize him in every part, and particularize him in every excellency, ſetting him forth thus:

Firſt, the Church deſcribes Chriſt in generall, and that two wayes.

1. Poſitively.

2. Comparatively.

Firſt, poſitively; my beloved is white and ruddy, verſe 10. that is, he is of the moſt compleate, perfect, healthy conſtitution. The ſtrongeſt complexion and conſtitution is noted by theſe two colours; white and ruddy: and it denotes unto us the power and omnipotency of Chriſt, whereby he is able to doe the greateſt things in the world. Alſo his whiteneſſe denoteth his purity and Righteouſneſſe: and ruddy; his owne bloud and ſufferings; and likewiſe his vengeance on his enemies, for he hath his garments dipt in bloud, Iſaiah 63. 2.

Secondly, comparatively, he is the chiefe of ten thouſand: or having foreign the banner above ten thouſand. Chriſt is the Standard bearer of ten thouſand, that doth excell all men and Angels, and all p. 251other creatures in the world. Now in Armies the goodlieſt men uſe to carrie the Enſigne or banner,: ſo Chriſt is incomparable beyond all other, and hath the perfections of Angels, of men, and of all creatures beſide. Againe, the Enſigne is a warlike Inſtrument, and the bearer thereof, one of the chiefe: ſo Chriſt is for the Enſigne of his people, Iſa. 11. 10. And all the Armies in Heaven and earth doe follow him, Rev. 19. 11. the Saints they worſhip him, the Angels they adore him; for he is the Lyon of the Tribe of Judah: and he is the firſt-borne of God, ſet above all the Kings of the Earth.

Secondly, the Church deſcends from her generall commendations of Chriſt, to that which is more particular, ſetting him forth by all the members and lineaments of his body.

Firſt, the Church begins with Chriſts head, which is the moſt eminent part of all the body. His head is as the moſt fine gold, verſe 11. that is, Chriſt hath a head moſt glorious and excellent, moſt ſplendent and ſhining, as pure as gold. This denotes unto us the beautie, dignity, eminency, and government of Chriſt. p. 252As gold is of a ſplendent and durable nature; ſo is the government and dignity of Chriſt everlaſting and durable, it is Divine and heavenly, and of a glorious extent.

2. His locks are curled, and black as a Raven, verſe 11. Blacke and curled locks are a ſigne of a hot braine, and they doe argue quickneſſe, and dexterity of wit and ſtrength: this denotes to us the vigour and ſtrength of Chriſt, and the depth of all his counſels.

3. His eyes are as Doves eyes by the ſtreames of waters, waſhed with milke, and fitly ſet, verſe 12. that is, his eyes are pure as Doves: ſo that he cannot behold any evill with the leaſt approbation: and they are quick to ſearch all things: and they are white as milke, in that he doth behold his people in grace and mercy: Laſtly, his eyes are fitly ſet; that is, as a Diamond in a ring, or, as the fi…ling ſtones, which were ſet in the hollow places of the golden Ephod, Exod 25. 7. and thoſe ſtones were called ſtones of fulneſſe, becauſe they did fit the hollow places in that golden Ephod. In like manner Chriſt hath ſteady eyes, he is not goggle eyed, (as we ſay) but his eyes p. 253are ſteady and firme, they are as a ſtone ſet in a gold ring, which cannot be turned out of its place: ſo are Chriſts eyes evermore guiding his fight to looke perfectly into all things, both into the depth of Gods Counſels, and into the depth of mans heart and underſtanding.

4. Chriſts cheekes are as a bed of ſpices, as ſweet flowers, verſe 13. that is, he is like a bed of ſweet ſpices, or growne plants, that ſerve for perſume. This denotes and ſhewes unto us Chriſts beauty and grace, his comelineſſe and gravity to all that doe behold him. All Chriſts graces are ſweet, and his fight & countenance hath a transforming vertue in it, it makes thoſe that behold Chriſt to be like unto him, while others behold his glory, they are transformed into the ſame Image of his glory, from glory to glory, 2 Cor. 3. 18.

5. His lips are like dropping ſweet ſmelling myrrhe, verſe 13. The Lillies are faire and ſweet of themſelves; yet hee addes, they dropp pure myrrhe. This is to be referred unto the holy, heavenly, ſweet and gracious Doctrine of Chriſt. Honey and myrrhe, that is, love and mercy, grace and goodneſſe did flow out of p. 254Chriſts lips: ſo its ſaid in Pſal. 45. 1. grace was in his lips. Chriſts heart was a treaſure full of all Divine grace and goodneſſe, then needs muſt his lips bee ſweet; yea, and farre ſurpaſſe in ſweetneſſe honey and myrrhe.

6. His hands are as gold Rings, ſet with a berill, or Chryſolite, verſe 14. The hebrew word foreign put for Chryſolite, ſignifieth a precious ſtone. The hands of Chriſt are ſet forth with all ornaments and precious ſtones, and ſhining rings of Gold. This denotes unto us not onelyonly the perſon of Chriſt; but alſo his actions and workings. The operations of Chriſt are admirable and full of Majeſty, if we conſider them in the courſe of the creatures, in the Sunne, Moone, Starres, in the growth of hearbs and plants; ſo in all the Creation of the world, in gubernation, in ordering of the event of all things, and the like. The workes of God are incomprehenſible, as in Job, 9. 12. who ſhall ſay unto him what doſt thou? that is, the things which he doth are too high for mans underſtanding. Now as all the government of Egypt went through the hands of Joſeph; ſo all the workes of God goe p. 255through the hands of Chriſt. The Father hath committed all his Judgements and workes into the hands of his Sonne, glorious therefore are the workes, which Chriſt doth performe both in Heaven and in earth.

7. His breaſt, or belly is overlaid with Saphires, as bright Ivory, ver. 14. Ivorie and Saphires are precious and beautifull: and with theſe Chriſt hath his belly overlaid. This denotes unto us the bowels and inward affections, the tender mercy and pitifull commiſerations of Chriſt toward his Saints and Children.

8. His legges are as pillars of Marble, ſet upon ſockets of fine gold, ver. 15. That is, Chriſts wayes are full of Majeſty and power, and as Marble pillars they are firme and conſtant, having ſockets of Gold to ſuſtaine them, and to beare up his feet, whereby his way is perfect, by which hee walkes ſafely, treading downe his enemies under his feet, and bringeth glad tidings of peace unto his people.

9. His lookes, or countenance is as Lebanon, excellent as the Cedars, ver. 15. that is, Chriſt was of a goodly and tall p. 256ſtature, like unto the Cedars of Lebanon, a goodly Mountaine on the north ſide of the Land of Canaan. This ſhewes the Majeſty and countenance of Chriſt, when he ſhall plead for his Church and people againſt their Enemies.

10. His mouth, or palate is ſweet, ver. 16. this is the ſame with his lips, and ſhewes how ſweet and comfortable, how gracious and amiable the Doctrine of the Goſpel is, this expreſſion is here againe repeated to ſhew, that Chriſt is better knowne in Sion, then in any other place. All the workes of Chriſt are glorious, but his Goſpel exceeds them all in glory. The Goſpel is the glaſſe, wherein wee ſee the glory of Chriſt more clearely, then in any other way; therefore the words of Chriſt are much more ſweet to a Beleevers taſte, then honey or the moſt ſweeteſt of ſpices are unto the mouth.

Laſtly, Chriſt is precious and amiable in his whole ſelfe: yea, he is altogether lovely, ver. 16. that is, Chriſt is lovely in generall, and he is lovely in particular: he is lovely in all parts, and altogether: yea, he is altogether lovely. As if the Church ſhould have ſaid, what ſhall I p. 257ſay more of my beloved? he is all over, and altogether lovely. Chriſt was lovely to God, to Angels, to Saints: hee was lovely in his nature and perſon, in his Offices and graces, yea, he is all over lovely, he is wholly delectable.

The Church having thus deſcribed her beloved, ſhee concludeth with an exclamation; this is my beloved, and this is my friend, oh daughters of Jeruſalem: this is he, that I ſought with ſo much diligence, and for whom I was ſick of love: this is he, that ſhall have my beſt affections, in whom I deſire to glory in: this is my friend, oh yee daughters of Jeruſalem.

In the next words, wee may take notice of the effect, that this commendation of Chriſt hath upon the daughters of Jeruſalem. Whether is thy Beloved gone, oh thou faireſt among women? whether is thy Beloved turned aſide, that wee may ſeeke him with thee? The daughters hearing ſuch a high commendation from the Church of her Beloved, hearing of his riches and glory, and of his beauty and excellency, ſhe is enflamed with a deſire to ſeek Chriſt alſo.

Now from this ſingular effect, which p. 258this commendations of Chriſt wrought in the daughters of Jeruſalem: Miniſters of the Goſpel may learne and ſee what their chiefe dutie is; namely, to diſplay thoſe rich treaſures of grace, and that ſplendent ſhining glory, which is in Chriſt, to publiſh and ſpread before men thoſe manifold excellencies, which be in him, to draw and allure them unto Chriſt. The Miniſters of the Goſpel ſhould imploy their whole force and ſtrength this way, that poore ſoules may be drawn to eſteeme highly of Chriſt. Who will ſeeke after that, which he knowes not off? and who will not ſeeke after a precious jewel? O then tell people where this jewel, this pearle, this treaſure is, that they may ſeek & ſearch, and become Merchants for to adventure all for Jeſus Chriſt.

To conclude, ſtudy then all his excellencies, riches, beauty, lovelineſſe, offices, and the nature of Chriſt: meditate upon whole Chriſt, and upon all the parts of him; and never give over untill thou haſt ſweeten'd thy ſoule, enkindl'd thy love, and fixed all thy affections upon him. Meditate what Chriſt hath done for thee, what mooved p. 259him unto it; and likewiſe how unworthy thou art, and how thankfull thou art, and let theſe meditations draw forth thy affections unto him.

Againe, Feed upon Chriſts love; that which wee feed upon, turnes into our own nature: love is fuell for it ſelfe; love feeds upon love, and the perſon beloved: ſo let us upon Chriſts love: the more wee live upon Chriſts love, the more our love will be enflamed toward him. Kiſſe ſweetly the glorified body of our crucified Saviour, with the lips of infinitely indeared and unexpreſſible affectionate love: though the diſtance be great between Chriſt and the ſoule; yet faith will bring them eaſily together.

Laſtly, Goe to the everlaſting fountaine of Chriſts bloud; let the cocke run; rence thy ſoule (as it were) in the bloud of the Lambe; apply it for juſtification and ſanctification; ſo ſhalt thou be free from the guilt and pollution of ſinne; thou doeſt aske but the acquittance, the debt being paid in Chriſt.

FINIS.